The policy of the Turkish empire. The first booke

The policy of the Turkish empire. The first booke

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Title page

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To the thrice Honourable, and most worthie Lord, George Baron of Hunsdon, Lord Chamberlaine of the Queenes house: Captaine of her Maiesties Gentlemen Pensioners, gouernour of the Ile of Wight, Knight of the Honorable order of the Garter, and of her Highnesse nost honorable priuie Counsell.

To the Reader.

THE POLICIE OF THE Turkish Empire. The first Booke. Containing the State and summe of the Turkes Religion.

Of the first begining of the Turkish Religion, and of the establishment thereof amongest the Sarracens by their Prophet Mahomet. Cap. 1.

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

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

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

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

Of the Ceremonie of Turkish Circumcision. Cap. 6.

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

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

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

The Exposition of the fift Commandement touching the manner of fasting amongst the Turkes. Cap. 10.

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

The exposition of their seuenth commaundement concernning the manner of marriages amongest the Turkes. Cap. 12.

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

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

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

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

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

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

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

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

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

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

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

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

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

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THE POLICY OF The Turkish Empire. The first Booke. LONDON Printed by Iohn Windet for W.S. and are to be soulde at Powles Wharfe at the signe of the Crosse Keyes. 1597

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To the thrice Honourable, and most worthie Lord, George Baron of Hunsdon, Lord Chamberlaine of the Queenes house: Captaine of her Maiesties Gentlemen Pensioners, gouernour of the Ile of Wight, Knight of the Honorable order of the Garter, and of her Highnesse nost honorable priuie Counsell.

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RIght Honourable: The remembrance of your forepassed fauors, And a desire to make knowne my honest thankefulnes: hath encouraged me to present you Lordeship with a collection of Turkish Histories: Discouering the policie of the Ottoman Empire both in the state of their Religion, and in the manner of their ciuill Gouernment, and marshall Discipline. The which my labour, though it may seeme an Idle worke, and farre vnworthie of so Honorable a Patron: Yet as the pure and fine Gold being artificially layed vpon Copper or some such base mettall, doth make it seeme ritch and glorious, gracing the basenesse of the stuffe, with the excellencie and ritchnesse of her colour: So the least aspect of fauour and good countenaunce from your Lordship towards the gracing of this work, may make [Page] others to haue it in some regard and estimate, though of it selfe it bee reputed worthlesse and of no accompt. Howsoeuer it bee, my hope is that your Lordship will accept of it, as a signe of my good affection: And in that respect vouchsafe it your good liking. For as a certaine cunning Geometrician in the games of Olimpus, by the view of the proportion and bignesse of Hercules foote, did giue a coniecture of the quantitie & stature of his whole body: So, by the consideration of my well willing minde in so meane a matter, your Lordship may measure the redinesse of my heart and most inward affections. Which (being wholly deuoted to doe you seruice) doe tie me to be euer both an assured follower of your Lordship, and a vowed Orator for the continuaunce and encrease of your most happie fortunes: vnder the which I rest euer to be commaunded.

To the Reader.

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MAnie men doe wonder at the great power and puissaunce of the Turkes: And they thinke it strange, how this nation (being a people most rude and barbarous, and their beginning most base, vile, and ignominious) coulde attaine within the compasse of so few yeares, to the excessiue height of their present greatnes. Which their admiration (as it semeth) proceedeeh onely of ignoraunce: Because they know not the manner nor the meanes, by which they haue so sodenly preuailed in their Conquests. For such as are acquainted with the Histories of the Turkish affaires, and doe aduisedly looke into the order and course of their proceedinges: doe well perceiue, that the chiefest cause of their sodaine and fearefull puissaunce, hath beene the excellencie of their Martial discipline ioyned with a singular desire and resolution to aduaunce and enlarge both the bounds of their Empire and the profession of their Religion. The which was alwaies accompanied with such notable Policie and prudence, that the singularitie of their vertue and good gouernment, hath made their Armes alwaies fearefull and fortunate, and consequently, hath caused the greatnesse of their estate. And yet, as their vertue hath made them way to their excessiue fortune: so is this one thing worthely to be wondered at: How so rare vertue could be found in so brutish and barbarous a nation, rather then how they could attaine to so great conquests & dominions. Considering therefore both the wonderfull puissance of their Empire: And [Page] Conferring it with the basenesse and obscuritie of their beginning, as also with the barbarousnesse of their disposition: To the intent this strange vnion and coniunction of so rare vertues with so notable Barbarisme might be the better discouered: I supposed it would bee a matter neither vnpleasing nor vnprofitable in some sort to make known that order of Policie Discipline, and gouernment, by which the Turkes haue purchased so goodly and glorious an Empire: making themselues Lords and masters of a great part of the world: In so much as the furie of their Armes hath not onely by this meanes swallowed vp infinite, and those most mightie nations in the East▪ But the terrour of their name doth euen now make the kings and Princes of the West, with the weake and dismembred reliques of their kingdomes and estates, to tremble and quake through the feare of their victorious forces. This was hit that first drew me to Collect into English the summe of the Turks Religion: The manners, life, and customes of that people in generall: The order, fashions, and Maiestie of their Emperours Court, and person: And the manner of their Ciuill policie and Martiall discipline. For by discouering the nature and state of their religion, and their immoderate zeale in affecting it, by shewing their inueterate hatred against Christians & christianitie, by making knowne their Barbarous customes and most cruell disposition, by obseruing their politique and aduised course of proceedings, in all their affaires both Ciuill and Militarie: we shall easily discerne: That the whole Policie of the Turkish estate both for their religion, life, and customes, as also for their ciuil gouernment and Martiall discipline: And that all their actions Counsailes, studies, labours and endeuours haue beene euer framed and directed, and wholy bent and intended to the enlarging and amplifying of their Empire and Religion, with the dayly accesse of new and continuall conquests [Page] by the ruine and subuersion of all such kingdomes, prouinces, estates and professions, as are any way estraunged from them either in name, nation, or religion.

Seeing then the discouerie of these things doth represent vnto you matter of so good consequence both for pleasure to delite, and of knowledge for your profit: Let not my honest endeuours (subiected to the diuersitie and vncertantie of your iudgements) be recompenced with vnfriendly acceptaunce. It may be, exception will be taken both against the forme of this worke for the rudenesse of the stile, and against the matter for the imperfection of it: because the one is homlie and nothing curious, and the other doth seeme to promise more in shew and apparaunce, then it doth yeelde in proofe and performaunce. But how so euer it be faultie in the penning, yet for the imperfection thereof, it is not without excuse. For though I do now present you onely with one part of that Policie, which the title of this Booke doth promise to impart vnto you: Yet seeing the other part is but delayed for a season (some needful respects causing it for a while to be concealed) My hope is that in the meane time, neither the imperfection of the matter shall draw it into reproofe, nor the basenesse of the phrase shall turne it to disgrace. Wherein if the successe be answerable to my hope, and if I finde this my first attempt to bee fortunate, by the friendly acceptation of this discouerie of the Turkes religion: You shal shortly see it seconded with the other part of these discourses: Relating vnto you their manners, life, customes, gouernment, and Discipline, with some other matters of good and necessary obseruation. All which being ioyned in one, will represent vnto you at full the whole Policie of the Ottoman Empire, and so shall you haue the Title of this Booke made perfect, which till then may seeme to remaine vnperfect.

THE POLICIE OF THE Turkish Empire.
The first Booke. Containing the State and summe of the Turkes Religion.

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Of the first begining of the Turkish Religion, and of the establishment thereof amongest the Sarracens by their Prophet Mahomet. Cap. 1.

THat the Religion of the Turkes was first forged and inuented by their false Prophet MAHOMET: And that the Sarracens and Arabians his owne people and countrimen, were the first to whome he published it: and that they (being seduced by his diuelish doctrine and illusions) did first entertaine the same, and [Page] make profession of it: There is no man eyther of learning or iudgement in matters of historie, that will in any sorte make any question of it. Notwithstanding touching the manner and time, how and when it began: and vpon what occasion, and how, the Turkes (being a distinct nation from the Sarracens) came to embrace and professe it: is not perhaps a thing so commonly knowne vnto the world, but that the discouerie therof may of some be accepted: And therefore it shall not be amisse briefly to lay it open.

In the yeare of our redemption 591. (MAVRITIVS then Emperour of the Romanes raigning in Constantinople) was MAHOMET borne in Arabia in a village called Itrarip:Mahomet his birth & parentage. His parents were of diuers nations and different in religion: His father AB DALLAS was an Arabian: his mother CADIGE a Iewe both by birth and profession. His parentage (according to most histories) was so meane and base, that both his birth and infancie remained obscure, and of no reckoning; Till that his riper yeares (bewraying in him a most subtile and craftie nature and disposition) did argue some likelihood, that the sharpenes and dexterity of his wit, woulde in time abolish the obscuritie and basenes of his birth. And soone did hee make shew and proofe thereof: for being trained vp of a ladd in the seruice of a most rich and wealthy marchant, by his great industrie and diligence hee so insinuated and wrought himselfe into the good fauour & liking both of his master and mistres: that when his master dyed, and had left all his wealth and riches vnto his wife, she made choyse of her seruaunt MAHOMET for her husband: making him Lord and master both of her person [Page] and of her substance. The man being thus raysed from base and lowe degree to great wealth and possessions, and hauing a working and aspiring heade; did from thenceforth plot & imagine, how hee might raise himselfe in honour and reputation: presuming that the greatnes of his wealth would be a fitte meane to worke his higher fortunes.Sergius a Monke & Arrian co [...] federat with Mahomet in the inuention of his Religion. Neither was he deceyued in the expectation of his hope. For consorting himselfe with one SERGIVS a fugitiue Monke, a notable Heretique of the Arrian sect (whome hee had made bounden vnto him by his great liberalitie) ther grew so strict a league of amitie and secreat familiarity betweene them, that they had many times priuate conference howe and by what meanes MAHOMET might make himself way to rise in honour and estimation. After much consulting and debating of the matter; the best course which they conceyued to effect their purpose, was to coyne a new kinde of doctrine and religion: vnder colour whereof (the times being then troublesome, the people full of simplicity and ignorance, religion also waxing cold and neglected) they thought it an easie matter to draw many followers vnto them, and by that meanes to grow great in the eye and opinion of the world. Herevpon these two helhounds (one of them being an arch enemie to Christ and the truth of his religion, and the other seeming a meere Atheist or prophane person,Mahomet his doctrine deriued out of sundry sects and Religion. neyther perfect Iew nor perfect Christian) patched vp a particular doctrine vnto themselues out of the olde & new Testament: deprauing the sence of eyther of them: and framing their opinions according to their owne corrupt and wicked affections: They brought forth [Page] a monstrous and most diuelish religion sauouring partly of Iudaisme, partly of Christianitie, and partly of Arrianisme.

This new doctrine (after they had digested and put it downe into some rude and confused forme) MAHOMET began priuately and in secret to set it abroch: making it knowne first vnto his wife, and some others that were his followers, and made them beleeue that the same was commanded and deliuered vnto him by diuine reuelation; and that many times he had secret conference with the Angell GABRIEL purposely sent vnto him as he pretended from God himselfe out of heauen. With these and many other cunning sleights and illusions he abused the simplicity of diuers, and drew men to haue him in great admiration:Mahomet setteth abroch and publisheth his religion. Insomuch that albeit hee durst not at the first openly publish his new deuised religion, for feare of the magistrate: Yet within a while his followers hauing caused the same vnderhand to be spread abroade more and more, and the common rumours which they gaue out of many miraculous acts done by him, brought the barbarous Arabians (deuoid of true knowledge and religion) into such a blind conceite of his holines and worthines, that multitudes began to adheare vnto his new religion: And the common people seduced by his impostures and iugling deuises did not onely repute and esteeme him for a Prophet, but they attributed vnto him reuerence more then humane, with diuine honours. The magistrates of Mecha (a chiefe Citie in Arabia) hauing intelligence of these practises of MAHOMET, and perceyuing that the contagion of this wicked doctrine did so mightely increase, that it was [Page] like to indanger both the publikc safety of their estate, and the purity of the Christian religion: they thought to haue surprised the ringleader, and to haue executed him according to his demerites. But he hauing some aduertisements of their intent and purpose, did not onely very cunningly auoide their traines laide to intrap him, but gathering together a great number of his followers and disciples, he armed them against the power of the magistrate: And after some bickeringes past betweene them, he withdrew his company for a time into the desertes and by-places of Arabia where hee stoode vpon his guarde, still enlarging his forces by the continual preaching and publishing of his new found doctrine. By means whereof in processe of time the most part of the Arabians seemed to cleaue vnto him & to imbrace the profession of his damnable religion. And they were the rather induced so to doe for that the time it selfe seemed to fauour him in his proceedinges, by reason of the sundry troubles and tumultes wherewith the Romane empire was as then pittifully distracted and sore distressed. The which hauing at the first animated and encouraged him to proceede in his seditious practises, did also minister vnto him fit opportunity & occasion afterwards both to make himselfe great in credite and reputation, and to lay a most sure foundation for the establishment of his new doctrine, as shall appeare by the discourse following.

Not long before that MAHOMET did enter into his detestable and pernicious practises in setting abroche his superstitious and diuelish traditions: It happened that the Empire of Rome was vsurped by one PHOCAS, [Page] who being a chiefe fauorite, and in principall authoritie vnder the Emperour MAVRITIVS:Phocas murdereth Mauritius the Emperour and vsurpeth the Empire. yet aspiring to the imperiall crowne and scepter: most traiterously murthered his Lorde and master together with his children, and so tooke vpon him the name & title of Emperor. Now (as it is commonly seene) that one mischiefe draweth another, and that mischaunces doe seldome come vnaccompanied; So the hatefull and odious act of this vsurper, was the occasion of many commotions and tumultes, and of many chaunges and alterations in diuerse partes of the Empire. For the head and chiefe commaunder hauing encroched vpon the estate, by so notorious an example of disloyaltie treason and murther: It seemed a small matter vnto the members to participate in the like vices. For thereupon began all care of Religion quite and cleane to bee abandoned, and ambition and auarice in all estates and persons so abounded: that the Prelats of the Church contemning Christian humilitie aspired to temporall gouernment, and challenging the double sword thirsted after regall authoritie: In so much that the desire of superioritie swallowed vp all regard of pietie, and the couetousnesse of the Cleargie made them neglect their particular dutie. Then grew the vsurpation of supremacie in the Church of Rome: after which ignoraunce and superstition increased in the West, no lesse then Mahometisme preuailed in the East. In like manner the Laytie, forgetting their allegeaunce and following particular profit, enclyned to mutinies, sedition, and rebellion in so much that sundry nations both in Europe and Asia began to decline & reuolt from the imperiall gouernment. By meanes [Page] whereof the Romaine Empire was mightily encombred with many great and grieuous wars, & sore pressed on all sides with the armies both of rebels and forraigne enemies. Thus that Empire which PHOCAS had purchased with bloud and treason, hee held all his life time with continuall trouble and vexation:Warres betweene Heraclius the Emperour & the Persians. and at his death hee left the same to his successors full of tumult and confusion. HERACLIVS the Emperour (who succeeded after him) being driuen to great extreamities by the multitude of his enemies: found himselfe most encombred by the armies of the Persians: who (hauing before reuolted from the Romaine obeisaunce) had raised a strong & mightie kingdome in Persia. Against the furie and violence of this so puissant an enemie,The originall of the Sarracens. hee determined to serue himselfe with the forces and succours of the Sarracens; who inhabiting in Arabia Petrea, had their name of a towne in the same Countrie called Sarraca, seated not farre from Petra: which (being the chiefe and Metropolitan City of that part of Arabia) gaue the whole prouince the name of Petrea. These Sarracens being growne famous partly by reason of their great and populous numbers, and partly by the course and manner of their life, for that they were accustomed to liue by robberie, spoyle, and pillage, (a vsage familiar to most of the Arabians) they had the name in that age to bee a most stout and warlike kinde of people. In regarde whereof HERACLIVS resolued to vse their ayde against the Persians: And the rather for that their nation hauing beene lately seduced and peruerted by the damnable doctrine of MAHOMET (whose power & authoritie was then growne [Page] great amongst them) they seemed at that time to bee seditiously addicted, and were suspected to be inclining to a rebellion. To the intent therefore he might auoid the danger threatned to the Empire on the one side by the warres and fury of the Persians, and on the other side by the seditious disposition of these misbeleeuing Sarracens, the Emperour thought it good policy to serue his turne of the one against the other and so to make ech of them the meane of the others ruine and destruction.Heraeclius hireth the Sarracens to serue him against the Persians According to this determination he hyred diuers great and huge numbers of them to serue him in these warres, supposing that the countrey being thus purged from so pernicious and pestilent a people, and they exposed to the sword and fury of a stout and warlike enemie, the imminent daungers woulde soone cease and bee auoyded. But that counsell which seemed to the Emperour to bee most sagely and politikely deuised, turned afterwardes by the couetousnes and folly of his officers, to bee the vtter ruine and confusion both of the Empire and of Christian Religion. For after that the Sarracens had for certayne yeares serued very valiantly against the Persians, & had so harryed and spoiled that kingdom, that it was reduced vnder the subiection of the Romane Empire: they comming to demaund their pay of the Emperour his Treasurer; aunswere was made them, that the Emperour had scarce money sufficient to pay the Greekes and Romanes, and the Christians his other souldiers, much lesse had hee any for such a company of dogges as they were. The indignity of this iniury and disgrace was taken so haynously of the Sarracens, and did so exasperate their courages (who [Page] of themselues were alway prone and ready enough to rebellion) that presently they reuolted from the Emperour:The cause of the Sarracens reuolt from the obeisance of the Romaines. and shaking off the yoke and obeysance of the Romane Empire, in their returne homeward they spoyled and harried all the countrie, townes, & villages about Damascus in Siria. Which done & knowing that MAHOMET was then grown to be of great power and estimation by reason of his wealth and the opinion of his Religion (which made him highly adored, both of the Arabians and the Egyptians.) They were easily drawne to elect and choose him for their head and gouernour: And being thereunto sollicited, both by secrete perswasions and by large and bountifull rewards (whereby hee had wrought and wonne them) they both gaue vnto him the name and honour of a Prophet,Mahomet proclaimed Prophet & Prince of the Sarracens. and proclaymed him for their Duke and Prince: not only the Sarracens, but the rest also of the Arabians and a great parte of the Egyptians acknowledging him for their Lord and gouernour.

In this manner did MAHOMET erect a new Religion and kingdome amongest the Sarracens in the yeare of grace 623. And making Siria the seate of his new Empire,Mahomet writeth the Alcoran. he liued the rest of his daies in the confines of Damascus. During which time, it is said that he made the Alcoran: A booke, wherin are written all the lawes ceremonies and traditions of his Religion, with an infinite multitude of fantasticall tales and faigned myracles. Howbeit sundry times before his death hee altered and chaunged, added and detracted many of his precepts and institutions: according as the varietie & vanitie of his passions and lewd conceites did induce and leade him. Notwithstanding it is thought, that [Page] that forme of Religion which is at this day prescribed and obserued out of their Alcoran, was for the most part reformed and perfected by his next successours, at what time they had made themselues Lords of the most part of Asia. Howsoeuer it was: after MAHOMET had Raigned about nine or (as some say) ten yeares, he departed this life being fortie yeares of age, and (as is reported) dyed of poyson. For hauing oftentimes boasted before his ende, that the third day after his death he would rise againe: and hauing therefore giuen streight commaundement that his body shoulde not bee buried nor enterred in the earth:Mahomet dieth poysoned by one of his Disciples named Albunor. One of his Disciples called ALBVNOR, (being desirous to proue and make tryall of the truth of his doctrine and prophecies) did secretly cause poyson to be conueied into his drinke: The which MAHOMET hauing taken, his body presently in all parts began to swell extreamely: and so he gaue vp the ghost most miserably. For twelue daies did his body lye vnburied: during all which time their appeared no likely-hoode of any resurrection; but his Carcasse yeelded an intollerable and most filthie stench.Mahomet his body torne in peeces by Dogges, after his death In the end ALBVNOR comming to see him, found his body torne in peeces and deuoured by Dogges: whereupon, gathering together the bones that remained, and putting them into a coffin, he caused him to be buried. This was the ende of this monster of mankind: who hauing filled the worlde with Idolatrie and infidelitie by his blasphemous traditions and damnable forgeries, seemed to haue beene borne for the vtter ouerthrow and desolation of many kingdomes, estates and prouinces, and for the ruine & confusion of many millions of soules.

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

AFter the death of MAHOMET,Ebubezer second king of the Sarracens. EBVBEZER otherwise, EBENBEHOR, or (as some call him) ABVBACHER: his son in law, succeeded him in his kingdom: And was the first whome the Sarracens called AMIRAS: which in their language signifieth Prince or successour.Damascus Gaza, and Ierusalem wonne by the Sarracens. This man reigning but three yeares, in that short space tooke Damascus the chiefe Cittie of Siria, and made it the seate of his kingdome. Likewise after two yeares siege hee tooke and spoyled Gaza, & Ierusalem. His successour, and the thirde King or AMIRA of the Sarracens was HAVMAR or OMAR,Haumar the third king of the Sarracens, and first Caliph of Babilon. who beginning his reigne in the yeare of Christ. 634. continued the same for twelue yeares with great prosperitie and good fortune. In which time he subdued to his obeissaunce all Siria and Egypt: Afterwards inuading Persia, hee conquered that kingdome: and then hauing added also Cilicia, Cappadocia, Mesopotamia, and the Isle of Cyprus vnto his conquests,Caliph what it signifieth. he chose Babilon for the seate of his Empire. And from thence forward the Sarracens called him their Amiras and Calipha of Babilon: which in their language signifieth a chiefe Prince hauing souereigntie both of Empire and Religion. Ouer his other prouinces, (wherein himselfe could not bee resident) he appointed seuerall gouernours or Deputies,Suldan or Sultan what it signifieth. whome the Sarracens called Suldans: which worde [Page] since that time hath beene vsed in another sence, as a title of greater and higher dignitie: by reason of the excessiue power and soueraigne authoritie whereunto some of those Suldans afterwards attained in many of those prouinces. Which being by them conuerted and augmented into great and mighty kingdomes: the name of Sultan grew to be taken for an absolute Lorde and Prince: and so is vsed at this day by the Turkes, who haue subdued and annexed most of those kingdomes and prouinces to the Dominions and Empire of the Ottomans.

But to our purpose; HAVMAR thus ruling ouer the Sarracens,Orimasda or Hormisda king of Persia. at such time as they vnder-tooke the conquest of Persia: ORIMASDA or HORMISDA raigned ouer that kingdome. Who being sore pressed in those warres, and not able of himselfe to withstand the furie and violence of so great an enemie: Hee sent for the Turkes then inhabiting within the Caspian mountaines: requesting them to come vnto him into Persia, and that he might haue their aide and succours against the Sarracens. This was the first occasion that brought the Turkes into Asia, who before that time were a people vnknowne and not heard of: In so much as euen to this day it is doubtfull and vncertaine, whence they had their beginning: And the opinions of their originall are very diuers and different.Of the Originall of the Turkes. Some thinke them to be discended of the auncient Troyans, but without any probabilitie or good reason of their opinion: others deriue them out of Turca a Cittie of Persia: And some from that part and prouince of Asia which is called Turquestan. But it is thought that both those places had their denomination rather from the nation of [Page] the Turkes, then that this people should be so named of those places.Haiton a king of Armenia: his historie. HAITON a King of Armenia (in an Historie which he hath written) and some other also doe affirme them to be of the cursed seede of those auncient Israelites, who being carried into captiuity by SALMANAZER King of Assiria, and placed by him in diuers parts of Media and Armenia, afterwards by ALEXANDER the great were shut vp within the straights of the Caspian mountaines: where they continued till this time that they first came to bee knowne in Asia. And the reason which they yeelde for this opinion is, because the place where they liued so long hidden and concealed, was neere the Tartarians:Turke a Tartarian word and what it signifieth. In whose language the word Turke (being a Tartarian word) signifieth one that is accursed and a vagabond. But the most probable opinion, and that which commeth neerest the truth, is: That they are naturally descended from the bloud and brood of the auncient Scythians called Nomades: who, vsing to wander vp and downe in Tents, (as do at this day many of the Tartarians in their Hordes) not hauing any townes Cities or villages, and without any certaine habitations: did inhabit that part of Scythia which bordereth vppon the North parte of mount Caucasus not far from the riuer Tanais: where (according to Plinie, Pomponius Mela and other auncient writers) their dwelt a people then but obscurely knowne by the name of Turkes. The which Countrie being now also inhabited by the Tartars, It is to be presumed that both these peoples are of one and the same discent: their language not much differing or disagreeing ech from other. And either of them hauing at first vsed and imitated the manners, life, and customes of [Page] those auncient Scithians: And therefore it may well be that the name of Turke was giuen them in regarde of the wandring course of life vsed by them. And whereas both the Scythians in times past, and the Tartars after thē, haue euer ben distinguished into many & sundry peoples: It seemeth that the Turkes were one speciall people of the Tartarians, whose seate and dwelling seemed to bee either verye neere, or within the straights and deserts of the mount Caucasus, which being also called the Caspian streights, are adioyning to that part of the Countrie which is neere Tanais. But how so euer it be, whether they be of ye Scythian brood with the Tartarians, or descended of those auncient accursed Israelites: Certaine it is that this people in formerages had long continued and liued shut vp and enclosed in that place as in a desert, seperated and disseuered from all the famous peoples of Asia, by most vast and wilde mountaines: By reason whereof, and for that they followed a barbarous and sauage life, according to the Scythian vsage and farre different from the ciuill customes and manners of the Asians, they remained long vnknowne vnto these partes of the world vntill this time of their first discent into Persia.

Those Turkes (as we haue said) being now sent for by HORMISDA King of the Persians to ayde him against the Sarracens,The Turks their first comming into Asia, prepared themselues presently in huge numbers to come to his succours: But by that time they were in a readinesse and began to marche, HORMISDA and the Persians were ouercome by their enemies, their Countrie was conquered, haried, and spoyled, and their kingdom vtterly suppressed and brought vnder the commaund of the Sarracens. The [Page] Turkes finding their purpose and iourney thus disappointed by the ouer throwe and ruine of their confederates, fel presently to parley and composition with the conquerours: And concluding a peace and league of amitie with the Caliph of Babilon and the Sarracens, they were not onely content to ioyne with them as their friends and companions in armes, but they did voluntarily accept and freely embrace the doctrine of MAHOMET, conforming themselues in all points, both to the manners,The Turks embrace the Religion of the Sarracens. customes and Religion of the Sarracens. Thus were the Turkes and Sarracens become (as it were) one people: And they did communicate together both in rheir armies and in their Counsels. Howbeit they made choise of a seate for themselues to inhabit in seuerally and alone, in a most pleasaunt and fertile soyle neere the Hircan sea within the land and Countrie of the Chorasens in a prouince called Sogdiana: where they remained without any great fame as long as the Empire of the Sarracens flourished in Asia, which was well neere for the space of two hundred yeares: All which time they did most firmely adhere and sticke vnto them in faithfull friendshippe and societie. But after that the estate and power of the Sarracens beganne to decrease, by meanes of ciuill discorde and dissention: The Turkes (taking the aduantage of that opportunitie) encroched vppon them and their territories: And (their former fortune beginning once to faile them) by little and little they wrought themselues into their Empire: The manner whereof, we will briefely laye downe, and then will proceede to discouer the summe and substaunce of their Religion. [...] [Page] the Empire of the Saracens to be decayed in the East: and being fallen to a most mighty downefall, the maiesty thereof was wonderfully empaired, and in a maner vtterly abolished, by reason it was diuided into diuerse and sundry kingdomes. For besides this Empire of the Turkes raised in the hither partes of Asia,Saracens raise new kingdomes in Egypt and Afrique. some of the Saracens had erected also a new kingdome in Afrique now called Barbary: from whome the Moores at this day doe deriue both their discent and religion: and the Sultans of Egypt, growing great in the South partes of Asia, raised another mighty kingdome about the bottome of the midland sea in Siria, Palestine, Egypt, and Arabia: by meanes whereof there was nothing left remaining to the Caliphs of Babylon, but onely Mesopotamia, Chaldea, and some other countries neere adioyning: so that in regarde of their former power, soueraignty, and dominion, their kingdome came to bee of small puissance, and of little account or reckoning.

But to returne from whence we haue somewhat digressed. This Empire of the Turkes continued not lōg. For after fiue discents of their emperors in the yere 1098.Godfrey of Builoyne his expedition into the holy land. about the time that Godfry of Bulloin & other christian Princes made their expedition into the holy land, the Georgians and other Christians in Armenia, hearing of the iourney purposed by those of Europe: and perceiuing that the Turkes were then diuided and distracted into factions amongest themselues,Belchiaroc the fifth and last emperour of the Turkes before the time of Ottoman. and that they had murdered the brother of BELCHIAROC their fift and last Emperour: they did sodainly assaile and set vpon them in diuers places, and so expelled them out of all the territories of the kingdome of [Page] Persia, enforcing them to keepe within the bounds of the lesser Asia. Where vnder the gouernment of their Sultans, ARTOLVS, SOLIMAN, and others, they held long and sharpe warres against those Christians that came out of Europe to the conquest of the Holie land. By whome,Soliman and Artolus Sultans of the Turks in Asia. though they were notably distressed, and were expelled out of many of their greatest and chiefest citties, territories, and kingdomes (the same being long possessed by the Christians,) and though they lost the glory of their Empire, and their power of command & soueraignty in those parts, yet did they not cease stil to maintaine most cruel & bloody wars against them in many parts of Asia, by the aid and help of the Sarracens. Both the one & the other of those people holding the christians for their common enemies. In this estate & maner did the Turkes continue without any notable alteratiō of their fortune, til the yere 1290.Tartarians raise an Empire in Scithia and Asia. About which time the Tartars (whose name was then first heard of) hauing erected a great & mighty Empire in Tartaria the Greater, of old called Scithia) made a notable inuasion vpon Asia. And then extending the bounds of their dominions, they did in a manner vtterly suppresse the name and power of the Turks, keping them in extreme bondage & seruitude, till the Sultans of Egypt (who had reconquered the kingdom of Ierusalem & Syria from the christians,Turkish Empire in Asia decayed. & were thē lords of Egipt, Siria, Palestine, & part of Arabia) & the emperors of the Tartarians, prosecuting ech other with furious and cruel wars, did giue leasure, liberty & oportunity to the Turks once again to lift vp their heades, and both to recouer and to encrease their former puissance. The maner wherof was as foloweth

[Page] Ottoman restoreth the Turks Empire.About the yeere of Christ one thousand three hundred, one OTTOMAN a Turkish captaine, seruing vnder the Tartarian Emperor, had (by his appointment) the charge of a certaine Castle in the Confines of Asia towardes Tartary: or (as others affirme) he serued vnder SALADINE then Sultan of Egypt: from whome being reuolted, he surprised a certain Fort in the streits of Cappadocia. Where hauing a while continued, and perceiuing that the Tartars and Saracens on the one side were entangled with a most blody and cruel war: And that the Empire of Constantinople and the Christians on the other side were busily occupied with intestine and ciuill Armes: He hauing conceiued an assured hope to aduaunce his owne Fortunes, gathered togither a regiment of Turks and others, whom he drew vnto him vppon hope and desire of pray and pillage: and seizing vppon many Townes in Cappadocia and Bithynia, partly by force, and partly by composition: (of which some hee wanne from the Christians, and some from those of his owne sect and profession) hee came in short time to haue so great a name and report ouer all the lesser Asia: that by meanes thereof there flocked vnto him daily infinite troopes of Turkes, in hope to restore the name & honor of their natiō, & to recouer their former fortune. With these forces within a while had OTTOMAN subdued diuerse Prouinces in Asia: as the greatest part of Bithynia, and al Natolia now named Turkie, besides many citties vppon the Euxine sea. Through the happy successe of his fortune in these conquests and victories, hee purchased so great an opinion, both of his wisedome and courage, that the Turkes with a generall consent and incredible [Page] ioy elected and proclaimed him for their King or Amira. And so strangely did they growe in processe of time to affect him;Ottoman made king of the Turkes. that they decreed & ordained from thencefoorth neuer to admit nor endure any other to raigne ouer them, but such a one as should descend of the line and seede of OTTOMAN. Thus was the empire of the Turkes reuiued out of their former ruines by the rare vertue and fortune of this OTTOMAN, & by the ciuill discordes & dissentions which were then rise both amongst the Mahometists, and the Christians. Since which time it hath so wonderfully encreased by the valure and prowesse of his successors, ‘and by the resolution & good discipline of that Nation,’ and our owne intestine diuisions (the most pestilent poyson and plague of all kingdomes and common-weales) that the whole estate of Christendome hath at this day iust cause both to deplore the miserable condition and calamities of the Christians, from whome these miscreants haue extorted infinit kingdomes, estates and empires: and also to feare and suspect the violent course of their fortune, the excessiue greatnesse of their puissance, and the cruel dispositiō of their courages, as being fatall to the christian religion. For this people being more eager and zealous (than euer were the Sarracens, or any others Pagans or Barbarians) in the propagation and extending both of their empire, and of their damnable sect and profession: do openly, & as it were, by nature professe themselues the sworn & vowed enemies of Christ and his Gospel. And holding it a meritorious deed to tyrannize ouer his members, they do bend and employ all their Forces, Studies and Counsailes, how they may vtterly extirpate [Page] the name, memorie and faith of the Christians: And how they may plant and establish the blasphemous traditions of their prophet MAHOMET in all the regions and kingdomes of the worlde. But for the more particular discouery and manifestation of al these matters, as also touching the maner of the rising, increase, and augmentation of the Turkish Empire, out of so meane and base a beginning, to that glory, height, and puissance of dominion, whereunto we see it now growen and exalted: wee will referre you to a Discourse which wee haue written of the liues and actes of the OTTOMAN Kings and Emperours: wherein all the former matters are sufficiently and at large layd open. In the mean time we wil now proceed to the vnfolding of the sum and secrets of their religion, & to discouer the qualitie of their law, ceremonies & traditions.

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

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

[Page]The whole sum and substance of the Turkish religion,Alcoran of the Turkes containeth the whole summe of their religion. laws & ceremonies, together with the maner and form of their prayers, sacrifices & almes, and whatsoeuer els they do hold needful and necessary to the saluation of their soules is deriued and drawen out of a certaine book, which in their language they call Musaph. This book is diuided into 30 parts or Tomes: The Arabians call the same Curaam, which is as much to say, as, The Beginning and end of the Turkes law. And it seemeth to be the very same word which is vsuall amongst other Nations, though with some difference, it is most commonly called by the name of Alcoran.

Vpon this Booke, as vpon the very groundworke and chiefe foundation doth the whole religion & law of the Turks seeme to rely and depend. And it is a common and generall tradition constantly helde and affirmed by all Turkes whatsoeuer, that the Archaungell GABRIEL and their prophet MAHOMET did by the singular grace and fauour of God first of all publish and disperse this booke throughout al partes of the world. And that MAHOMET togither with his disciples did frame & put the same in writing in the same maner & form as it is now receiued amongst them. But howsoeuer the Turkes do dreame of the first writing and inuention of this their Alcoran, and attribute the same to their prophet MAHOMET: yet it is more thē probable by many cōiectures euen out of their own books & writings, That neither the religion now professed by the Turks, nor that Alcoran, Alcoran of the Turkes not made by Mahomet. out of which they do now deriue their superstitions & ceremonies, is not the same that was first inuēted & written by MAHOMET: besides it is apparant, by the testimony of many, & those most [Page] approoued Histories: that at such time as the Sarracen empire (being risen to some strength and perfection) was first established vnder their Caliph in Babylon: and that the Turkes came to be vnited and incorporated into the societie and religion of the Saracens: there was a new Draught made by the authoritie of their chiefe Gouernours, and with the aduise and consent of their priests: who secretly amongst themselues caused an other Booke to be deuised and written of such traditions, rites and ceremonies as were thought requisite and needefull to bee vsed and obserued amongest them. And because that forme of religion which had beene at first conceiued and inuented by MAHOMET and his disciples, was found in many thinges greatly repugnant in it selfe, and ful of contrarieties and absurdities: it was in most points either altered, or abrogated, & new traditions and ordinances inserted in their places. The which for that it was done in secret, and without the notice & knowledge of the common sort (from whom it was purposely concealed:) al those that are of the Mahometan sect and religion haue euer bin and are yet still persuaded (their Priests and Gouernors still norishing and feeding that conceit in them) that it was the same which was first supposed to be written by their great Prophet MAHOMET: And that there was no change nor innouation made of any of their auncient traditions, lawes, or ceremonies, but that all things did continue and remaine entire & vnaltred in their Alcoran according to the first prescript & inuention of them. Which opinion, although it be currant amongest them, yet it is thought, that not onelie the Saracens (as hath beene already touched) in [Page] the time of their Empire did in many points alter their Religion & frame a new Alcoran: But that the Turkes also (euen since their Monarchie began to rise to that flourishing estate wherein wee now see it vnder the house of OTTOMAN) haue in some sort done the like. And it is not to bee doubted but that their Religion as well as their Empire is drawne and reduced into another manner and forme both of order and perfection, then it was at the first beginning. For it is written of MAHOMET the second (he that tooke and conquered the Cittie and Empire of Constantinople, and was the first of the line and house of OTTOMAN that tooke vpon him the name and tittle of Emperor of the Turkes) that he also did in many things alter and chaunge the lawes and Religion of the Turkes, abrogating and abolishing many of their olde and auncient traditions: And instituting and ordaining new in their place.

But how so euer it bee: whether that this Alcoran,The Alcoran: how it is reuerenced of the Turkes. were written at first by MAHOMET himselfe or by some others his successours, this is one thing most assured and certaine: That the Turkes generally in outwarde shew and appearance, doe hold and esteeme this their Musaph or Alcoran in no lesse honour and reuerence, then the auncient Iewes did their Bookes of the olde Testament written by Moyses and the Prophets, or the Christians doe the whole Bible and sacred bookes of holy Scriptures, written by the spirit of God himselfe, and by the penne of his Prophets and Apostles. This may we manifestly perceiue by their outward gesture and vsage, when they come either to the handling or reading of any part of this booke. For first ther is none of them whosoeuer, that dareth to touch or handle it, [Page] vnlesse he be first either cleane washed with fresh water, from the top of the head to the soule of the feete: or that he doe wrappe and couer his hands all ouer in some cleane and fine peece of lynen,The manner and gesture of the Turkes in handling reading & hearing of their Alcoran. before he aduenture to lay hands vppon it. Besides, as often as they repaire to the Temple to heare any part of this Booke publiquely read vnto them, the same being done with a lowde and cleare voice, all of them doe most attentiuely hearken and giue eare therunto with a singular and notable shew and deuotion. And they do hold it a very deuoute and religious part, a little to mooue and encline their bodies whilest they do intend to the reading of the same. The manner and fashion of him that readeth it is to holde the Booke aloft betweene both his hands: And he deemeth it a most sinfull matter, and an act of great impietie to holde the Booke at any time beneath his wast. Whilest he is reading it vnto the people, hee standeth as a man rauished in spirit and besides himselfe, seeming to haue his mind wholly bent and fixed vpon those things which hee readeth and pronounceth vnto them. When he hath signified and made an end of his reading, hee kisseth the Booke with great reuerence, and casting his eyes downe vpon the same in a most sober and deuoute manner, hee afterwards layeth it vp with great solemnitie in an high place purposely prouided for the keeping of the same: as being a most sacred and holy Relique, and of farre greater accompt and reconing, then all the residue of their Bookes any way appertaining to their Lawe and Religion. Thus we see, that the curiositie of these misbelieuing Turkes is greater in their Idolatrie and superstition, couering their inwarde deformities with [Page] outward appearances of holines & pretended shewes of deuotion: then the reuerence vsed by many Christians in the right worshipping of God, and the obseruation of true Religion.

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

AMongst infinite matters contained in the Turkish Alcoran, though there be many thinges deliuered touching their faith and doctrine: yet is it for the most part full stuffed and replenished with vaine & fantastical conceits of feigned dreames, apparitions, visions, and reuelations: And it aboundeth (throughout all the volumes thereof) with a number of fond tales and fables, which are euery where entermingled with the deliuerie of their superstitions. All which do tende rather to make some colourable shew and pretence of truth in their religion, and to giue a grace and countenaunce of their Sect, then to prescribe directly any matter of doctrine, or to deliuer the summe and substaunce of their traditions. And it seemeth that that Booke was purposelye inuented, to induce and drawe all men that shall reade or haue the same, (by the straunge reuelations, and forgeries therein contained) vnto an opinion and beliefe, that all thinges therin prescribed, are enioyned [Page] vnto them by a kinde of diuine ordinaunce and institution: And that their Prophet MAHOMET (the supposed Author of their Alcoran) was a most holy and singular deuote man, and one whome God highly fauored and loued. Now touching the summe and substance of their Religion,The groūds and principles of the Turkes law & religion. and the chiefest matters of doctrine deliuerd in their Alcoran, they doe depend vpon certaine grounds and principles, and they may be reduced to three speciall points. Of which the first is: that they obserue diligently and deuoutly certaine lawes and commaundements prescribed vnto them: The second, that they shunne and auoide certaine notable vices which they terme deadly sinnes, and which they are commaunded likewise by their law to haue in speciall hatred and detestation: and thirdly, that they doe precisely conforme themselues to the obseruation of all such rites and ceremonies, as are either taught in their law, or receiued amongst them by tradition. Of ech of these wee will discourse seuerally and in order: beginning first with their precepts or commandements prescribed in their Alcoran. For as the Iewes had a particular lawe giuen vnto them and published by God himselfe in mount Sinai, the which being written in two Tables and containing ten Commaundements, is receiued also by all Christians as a most sacred and holy law, and is held to bee a certaine rule of iustice and pietie, whereunto all their actions are to be conformed and directed, teaching them what is to be done or left vndone: So haue the Turkes (in imitation of the same) certaine lawes and precepts or Commandements laide downe in their Alcoran, the obseruation whereof is so necessarily required in their liues and conuersations, [Page] that whosoeuer shal transgresse or violate any of them, is held by their law to be a most sinfull and wicked person: And they repute it very hard and difficult for such a man to be saued. Contrariwise, they do belieue that who so doth obserue & keepe those commandements, and escheweth those sinnes which they esteeme to be mortall, he shall be sure to be saued: be he either Turke or Christian. Which argueth that their confidence and hope of saluation consisteth chiefely in the pietie and merite of their vertuous life, and good deedes: And that they doe not much differ in that point from the opinion of some Christians, who do attribute their saluation vnto their merites. But of this we shall haue occasion to speake hereafter in the particular discouerie of their opinions. For being now to shewe what those precepts are, which bee commaunded in their law, we will here set them downe in such order as they are reported out of their Alcoran.

THe commaundements of the Turkes law are eight in number:

The eight commaudements of the Turkes law.

The first of which in their language is thus written.

La Illa Eillala Mehemmet Resullala. That is to say: There is but one God alone and Mahomet is his Prophet.

Their second Commandement is, Honour thy Father and thy mother with all possible loue reuerence and fidelitie: And attempt not any thing against the good will and liking of thy parents.

[Page] Their third Commandement is, That which thou wouldest not should bee done vnto thee doe not thou to any other.

Their fourth Commandement willeth, That euery man at the time limitted and appointed therevnto, doe repaire vnto their Mosche, or Temple to publique prayers.

Their fift Commandement is, That each man doe within the compasse of euerie yeare orderly consecrate and spend one Moneth in abstinence and fasting.

The sixt Commandement exacteth, That euerie man according to his estate and calling doe giue Almes liberally out of his goods and substaunce.

The seuenth Commandement requireth; That each man doe embrace and frame himselfe to marriage: And that he doe diligently obserue all such solemnities rites and ceremonies, as are ordained and required in the solemnizing therof, which are hereafter expressed in the exposition of this Commaundement.

The Eight Commandement chargeth, That no man kill another in any case by no meanes what so euer, but vpon violent compulsion or by order of lawe and publique iustice.

[Page]

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

THese Eight Commaundementes in the Turkes law, do containe (as it seemeth) two especiall matters. In fower of them, namely in the first, fourth, fift, and sixt precepts, is set downe their faith and dutie towards God: And in the other foure is contained their dutie towards man. Their first precept consisteth of two partes: For it comprehendeth their faith and beliefe which they haue of the Godhead, and their opinion or beliefe which they haue of their Prophet MAHOMET. Touching the Godhead,The beliefe of ye Turks touching the Godhead. they acknowledge both with the Iewes and Christians that there is one onely God: Wherein they differ from the Gentiles, who had their multiplicitie of Gods. And they hold that God alone is to bee worshipped: And all adoration to Saints, Idols, Images they abhorre and condemne: as being an honour proper and peculiar to God alone, contrary to the traditions of some Christians. Howbeit this their knowledge of the Godhead, is but in a generall, confused, and grosse manner, and only (as it were) by conceite and imagination. For what God shoulde bee, and what is the nature and Essence of the Deitie, they knowe not: Neither doe they acknowledge any distinction of persons in the Godheade either of Trinitie in Vnitie, or of Vnitie in Trinitye as doe the Christians. Albeit they doe [Page] acknowledge that there is a holy Ghost: and they do confesse that the Spirite of God doth inspire good motions into the heart of man,Opinion of the Turkes touching the holy Ghost. & incite vs to good and holy deedes: And yet do they not acknowledge it to be a distinct person in the Godhead: but they doe by a grosse conceit imagine it to be onely a bare power and vertue in God working by a secret kind of inspiration. Likewise touching Christ, although they doe hold him for a great and holy Prophet (as shalbe elsewhere declared) yet with the Iewes they deny him to bee the Sonne of God,Opinion of the Turkes touching the diuinity of Christ. and the Messiah and Sauiour of the world: For they say, that God hath no sonnes: and with the Arrians they deny his diuinity, and the coniunction of his diuine nature with his humanity. Notwithstanding they do in a sort acknowledge the power wisedome and iustice of God, as also his goodnes, his mercy, and his prouidence. For they belieue that he made the heauens and the earth: That hee created all things, and that by his prouidence he ruleth & gouerneth all things: That he hath ordayned a heauen or Paradise for the rewarde of those that liue well and godly, and a hell for the wicked and vngodly. All this they doe constantly confesse and belieue, yet so as they seeme to conceyue of them by a grosse, carnall, & outward consideration,Opinion of the Turkes touching the prouidence and goodnes of God. and by contemplating of the Godhead onely in the externall workmanshippe of his creatures; and (measuring the diuine bounty & goodnes onely by the multitude of his corporall blessinges and benefites bestowed vpon mankind, and not by his spirituall graces) they doe honour, serue and prayse him onely for his prouidence, in prouiding for their earthly bodies. And therefore as they doe hold it notable [Page] impiety any way to doubt of the grace & fauour of God: So doth their faith altogether rest and depend vpon this confidence and opinion: That God hath appointed vnto euery man the manner, meanes, and certainty of his liuing and sustentation forty yeares before his birth. And because man is made after the image & similitude of God, that therefore God hath made certaine and sure prouision for him. For this cause they do teach, that God is to be honoured and worshipped in a decent and comely manner with praise and thanksgiuing. To which effect these words of their Alcoran are accounted of great reuerence and solemnity. Acta, Alla, Bisigus, Ʋerdi, Colarc, Verdi, Diuerdi, Agfluerdi. The meaning of which wordes is thus: There is no other cause why God did endue and adorne mankind with reason and vnderstanding aboue other of his creatures, but onely to the ende we should diligently and effectually consider in our mindes the infinite largenes of the diuine grace and bounty, and the omnipotencie of the eternall Deity: And for this cause onely did he place the eyes in mans body, that hee shoulde behold and acknowledge his admirable works and creatures, which he hath made in great aboundance by his diuine power and omnipotencie: And therefore also did he fasten eares to the head of man, that hee shoulde attend and hearken to the wordes of the heauenly law, and that, hauing heard and well vnderstoode them, hee shoulde diligently keepe and obserue them: Moreouer God hath distributed diuerse and sundry tongues and languages amongst men, to th' intent one should instruct and teach another in the knowledge of the diuine law. Besides they do obserue also these words of their Alcoran,[Page]with great solemnitie. Acta, Alla, Bisi, Sagluc, Chuerdi. That is: God hath giuen vnto men health of body, as one not the least of his gifts and graces to the intent we should not suffer slouth and sluggishnes so to take roote and to bee grounded in vs, that we should thereby in any sort neglect that dutie and seruice which we owe vnto him: nor that we should be so addicted to the following of our worldly affaires or businesse, that we should be withdrawne thereby from the worship and seruice of God. All these sentences, & many other of the like kinde, dispersed throughout their Alcoran, doe shewe, that though the Turkes in many thinges doe conceiue aright of God and his workes: Yet the knowledge and meditation which they haue of the wisedome, power, and goodnesse of God, is onely by an externall consideration of worldly benefites: And they doe apprehend the same onely by the naturall powers and faculties of their mind and vnderstanding. But as for that heauenly and diuine contemplation, which ought to bee inwardly and spiritually in the heart and soule of man: by which they should acknowledge the infinite loue of God towards mankind both in and after our creation: by freeing vs from the power of death, Hell, and damnation: By which also we are to cōsider the misterie of our redemtion, the wonderfull worke of our saluation, the powerfull working of Gods holy spirit within vs: by kindling in vs a true, liuely, and quickning faith in his mercies, by reuiuing and conforting vs in the hope of his promises, by sanctifying our thoughts and cogitations, by mortifying our sinfull lusts and affections, & by raising of vs to the hope and expectation of immortall, heauenly, and spirituall ioyes. Of this they haue no apprehension [Page] nor knowledge, no sence nor feeling. And the reason is, for that they reiect the meanes whereby God doth impart those spiritual graces & blessings vnto vs: namely, the acknowledging of his beloued sonne, in whome onely he is wel pleased with vs: and the knowledge of his holy Scriptures, which being giuen by inspiration, are the onely meane to instruct vs.

Of the former part of this Commandement, namely,Opinion & beliefe of the Turkes touching their Prophet Mahomet. of the beliefe of the Mahometists touching the godhead, we haue spoken sufficient: Let vs now examine the other part of their beliefe, and see what the Turkes doe thinke of their Prophet MAHOMET. Whome as they haue blasphemously ioyned and associated with God himselfe in this commaundement: so do they attribute vnto him no lesse then diuine and holy worshippe: by reason that from him they deriue their law and Religion, as they thinke that hee had it from God by speciall grace and reuelation. Notwithstanding though the Turkes doe hold that their law prescribed and written in their Alcoran is now the onely true law of God, wherein his wil is reuealed,Opinion of the Turkes, touching Moyses, Christ, and Mahomet, and the lawes of each of them. and according to the which they are bounde to serue and worshippe him: Yet doe they not denie, but that God did heretofore giue a law vnto the Iewes by Moyses, after the which hee commaunded himselfe then to bee serued: And that all the Iewes that liued before the time of Christ, and did frame their liues according to the same, shall be saued by the obseruation of that lawe. And they acknowledge also that that law continued in force vntill the time that Christ came into the worlde. Whome they confesse likewise to bee the Sonne of the Virgine Marie: and to haue beene sent from God as [Page] a most holy Prophet with a new lawe for the reformation of the worlde: And that from thencefoorth men were bounde to obserue the doctrine, Gospell, and Commaundements of Christ, till such time as it pleased God afterwardes to send his Prophet MAHOMET: by whome (they say) God last of all made knowne his will and pleasure, how and in what sorte he would bee worshipped: And that all other lawes should from thencefoorth be abolished: and that the law taught and written by MAHOMET should onely be receiued and obserued: which (as they pretend) is the same law, and no other then such as God gaue of olde vnto Abraham: from whome MAHOMET, being descended directly of the line and feede of Ismael, hee was appointed by God himselfe to reuiue and to restore the same: And therefore hauing it reuealed vnto him by speciall grace and fauour from God, hee was commaunded to publish and to reestablish it in the world. And for this cause they call MAHOMET in their language: Acurzamam Penegaber, That is to saye: The last Prophet sent from God. Hereupon it is a common opinion and tradition amongst the Turkes: that Moyses, Christ, and MAHOMET are three of the greatest Prophetes, and of principall accompt and reconing aboue all others: That they were each of them sent from God, and were most excellent, holy, and good men, all of them highly fauoured and beloued of God. They affirme also that both Moyses, Christ, and MAHOMET are of equall and like accompt and estimate in the sight of God: not one of them hauing preheminence aboue another. And therefore if any one doe happen to blaspheme [Page] either Christ, or his mother the Virgine Marie:Blasphemy against Christ, or his mother how punished amongst the Turkes. Hee is by their law to sustaine the like punishment, as is inflicted vppon them that blaspheme the name of MAHOMET, especially if it be a Iewe, he is sure to be burned. Besides they will not admit any Iewe to become Turke, vnlesse he be first profest a Christian, and doe eate Swines flesh: notwithstanding that it bee forbidden both to Iewes and Turkes by either lawe as well of Moyses as of MAHOMET. For they affirme that the law of the Christians is farre better and to be preferred before that of the Iewes. Which argueth that they doe attribute much vnto Christ and to his Religion. Howbeit in regarde of their owne lawe (which they doe thinke to be most excellent both for goodnesse and profit) they doe vtterly disallow, condemne and hate it. And notwithstanding the equalitie which they acknowledge in these three Prophetes: Yet they doe holde that MAHOMET is to bee loued, honoured and reuerenced in the highest and chiefest place next to God himselfe. Because hee is the last Prophet that God will send into the worlde: And because the law which God hath reuealed by him, is now onely in force, and so ought to continue, and to be obserued vnto the ende of the worlde. And this is the cause, why they are taught and enioyned out of this commaundement, not onely to loue and honour God, but also to reuerence and loue his Prophet MAHOMET before all other thinges whatsoeuer. Wherevnto the Turkes doe accordinglye with notable vehemencie intend all their thoughtes and endeuours, vsing all possible reuerence and deuotion both in [Page] naming and speaking of him. In so much that if there bee any one that blasphemeth God,Blasphemie against God and and Mahomet how punished by the Turkes. and another doe blaspheme MAHOMET, the former shall bee punished onely with a hundreth stripes and blowes of the Bastonado, but the latter is sure to loose his life for it. And they yeelde this reason for it. Because God, being omnipotent, can and will plague the blasphemers of his holy name with any plagues what so euer, as it shall seeme good vnto him: But MAHOMET being no God but a poore Prophet cannot reuenge that iniurie done vnto him. For which cause they saye, that they (who professe, and are to obserue the lawe giuen by MAHOMET) are bounde to see it most seuerely punished. Besides, they doe thinke by vertue of this commaundement, in regard of their loue, deuotion, and dutie to MAHOMET, that they are bound by all meanes as much as in them lyeth, to amplifie and encrease their Religion in all partes of the worlde, both by armes and otherwise: And that it is lawfull for them to enforce and compell, to allure, to seduce, and to perswade all men to the embracing of their sect and superstitions: and to prosecute all such with fire and sworde, as shall either oppose themselues against their Religion, or shall refuse to conforme and submit themselues to their Ceremonies and traditions. And this they doe to the intente the name and doctrine of their Prophet MAHOMET maye bee euerie where, and of all nations reuerenced and embraced. Hence it is that the Turkes doe desire nothing more then to drawe both Christians and other to embrace their Religion and to turne Turke. [Page] And they do hold that in so doing they doe God good seruice, bee it by any meanes good or badde, right or wrong.Practises & deuices of of ye Turks to drawe men to the law of Mahomet and to turne to Turke. For this cause they do plot and deuise sundry wayes how to gaine them to their faith. And many times when they see that no other means wil preuaile, then they will frame false accusations against them; saying, that eyther they did blaspheme the name of MAHOMET or some of their Prophets: or that they did argue and dispute of their law and religion, or some such like matter: which being strictly forbidden by their lawes, is punishable by death. And to proue them guiltie they will find many, sometimes fortie, or fiftie false witnesses to testifie & averre the accusation. For there bee certaine of their Priests (of whom we shall speake hereafter) who for a Ducat or some such small reward, wil swear a thousand vntruths, especially if it be to condemne a Christian: against whom they thinke it a great honour to forsweare themselues: because it may bee an occasion to make him forsake Christianity and to turne Turke. For being thus conuicted by the testimony of those false wretches, they haue iudgement presently giuen eyther to suffer death by being burnt, or els to abiure their religion, & to imbrace the law and profession of Mahometism: wherof it ensueth that ther scant passeth any one yeare, but there is some one or other which doeth suffer martirdome for the faith of Christ, but many more for feare of death do change their religion, and deny their faith. Of whome they doe afterwardes make so great reckoning and account, that they are not onely rewarded with store of money, liuings and other necessaries for their maintenaunce: but commonly they are preferred and aduaunced to [Page] great offices, dignities and honours. All which sheweth most apparantly, howe reuerently and deuoutly they doe esteeme of their Prophet, and how vehemently they are addicted to the maintenance of his superstitions: seeing they make no conscience of such wicked and detestable practises to gaine men to their sect and religion, and to procure them to be circumcised: which is the proper marke and (as it were) the badge & cognizance of a profest Turke or Musulman. For that they thinke not any man to bee rightly religious as a true Mahometist, vnlesse he take vpon him this marke of Circumcision: as shall bee discouered in the Chapter next following.

Of the Ceremonie of Turkish Circumcision. Cap. 6.

YOu haue hearde wherein the Turkish faith and beliefe consisteth, and what opinion they haue touching the essence of the Godhead: You see also how superstitiously they are addicted to to the reuerence and honour of their Prophete MAHOMET: whome hauing ioyntly placed with God himselfe in theyr first Commaundement, they doe also in a sorte make him partaker of his diuine worshippe. And because they holde it requisite and necessarie [Page] that all the world should acknowledge him as a most holy and heauenly Prophet, purposely and expresly sent from God to teach and instruct mankinde in the lawe and will of God, according to such ceremonies and traditions as are commaunded and deliuered in their lawe: therefore they do suppose that al men are bounden both to do him diuine honors, and (acknowledging him for Gods Prophet) to embrace his Sect and superstitions, as being to be preferred before all other lawes and professions whatsoeuer. In regarde whereof they doe also esteeme and professours thereof to be a people peculiarly beloued and highly fauoured of God. Thus as they haue made and coyned a seuerall and particular lawe vnto themselues, making MAHOMET the sole Patrone of their Sect, and the onely Obiect of their Deuotion: so haue they taken vp the ceremonie of Circumcision,Circumcision vsed by the Turkes, as a token that they cōsecrat themselues to the lawe and loue of Mahomet. as a speciall badge and token of their sect & religion. By the which they do seeme to consecrate and dedicate themselues to the profession of Mahometisme, and do (as it were) vow all honour, loue and reuerence vnto MAHOMET, Imagining, that no man can please nor beleeue in God aright except he honour and worship him as his best beloued Prophet. Hence it is that they doe holde all other nations & peoples for prophane & irreligious, who are not incorporated by this ceremonie into the societie of their faith and religion: and they repute none for true and perfect Turkes, who haue not taken vpon them this marke and seale of Turkish Circumcision, which in their language they call Tsuneth. The nature whereof, that it may the better be discerned: wee will briefly shew, both what it is, and howe it [Page] first began, and yet is continued amongest the Iewes: next, how, and in what maner it is vsed by the Turks: and lastly shall be touched wherein these two people do differ each from other in the vse and obseruation of this ceremony.

Circumcision what it is, and the first institution and end thereof. Genes. 17.Touching the thing or act it selfe of circumcision, it nothing else but a cutting away of the foreskinne of the flesh of a man in his secret parts. And it was ordained to be done only vpon those of the male-kind. The first institution thereof was by Gods commaund and appoyntment to Abraham the father of the faithfull: to whome it was enioyned as a peculiar signe or sacrament of the couenant betweene God and him, vpon that promise which god had made him, that he would multiply and make his seede as the dust of the earth, as the sand of the sea, and as the starres in heauen: also, that many Nations should proceede out of his loynes, and that in him all the nations of the earth should bee blessed. For the assurance of this promise and couenant vnto Abraham, God instituted the sacrament of Circumcision: and commaunded that all the male-kind of his seede should bee circumcised throughout all their generations. For God hauing determined to select and choose vnto himselfe a peculiar people out of the seed of Abraham, by whome he would be serued and worshipped according to the sinceritie of his owne lawe and commaundements, and from whom also should proceede a blessing vppon the whole earth; hee did therefore ordaine this signe of circumcision, both to distinguish those of the seede of Abraham from the other prophane peoples of the world: as also to be for a token and remembrance of the blessing promised to [Page] them, and by them to the world. Howbeit though all those of the posteritie of Abraham had this signe of circumcision amongest them: yet amongest infinite Nations descended out of his loynes, hee made especiall choise of the Israelites, who came of Iacob the nephue of Abraham by Isaac, choosing them onely for his peculiar people. And amongest the Israelites also,Genes. 28. and Genes. 35. out of the twelue Tribes descended from the twelue sons of Iacob, he preferred the Iewes, being of the Tribe of Iuda; from whome hee woulde haue the Messiah and Sauiour of the worlde to descend: in whome onely, and chiefely his promise made to Abraham was fulfilled and finished. Wherefore as the couenant of Circumcision was purposely instituted at the first to bee a signe of a blessing promised to Abraham in his seede, and for the distinguishing of Gods people from the prophane and heathen Nations of the worlde: So was the same to continue onely vntill such time as all nations shoulde bee gathered into one faith and societie vnder Christ the Messiah; who by his comming in the flesh of the seede of Abraham, and by the preaching of his Gospel, hauing brought that blessing vpon the world which was promised, & hauing broken downe the partition wall that was betweene the Iewes and the Gentiles, the ceremonie of Circumcision was from thencefoorth vtterly abrogated, and ought to haue ceased, and to haue beene discontinued.

But the Iewes (amongest whome especially circumcision was euer and most religiously continued) in the stubburnnes and blindenesse of their hearts, opposing themselues against the Diuinitie of Christ the [Page] Messiah, and against the trueth of Christian religion, and persisting with obstinacie in the obseruation of their ancient rites and traditions: they haue stil retained and obserued this ceremonie of Circumcision, and doe euen to this day continue the same amongst them in all partes of the world, wheresoeuer they liue dispersed. And they will not see, that the same is nowe conuerted from a holy and sacred sacrament, to a most idle and vaine ceremony. And that it is left vnto them by the iust iudgement of God, as a worthie clogge and burthen to their faithlesse soules and consciences, rather than as a token of any Good or Blessing to be expected from him.

Nowe, as the Iewes haue shewed themselues most obstinate in the blindnesse of their hearts by the retaining of this ceremonie and their olde traditions: so the Turkes likewise, no lesse vaine in the idlenesse of their owne imaginations, haue and do vse Circumcision, as a speciall token or marke of their fond and superstitious sect, euen by the institution and ordinance of their prophet MAHOMET: who therein (as in many other things,Circumcision of the Turkes first instituted by Mahomet. hauing immitated the Iewes) did either take it vp, and borrow it from them: or else beeing himselfe an Ismaelite by discent, and so deriued from Abraham, & his mother also being a Iew borne, and so both his parents being come of two circumcised nations, hee did therefore in the inuention and framing of his new law and blasphemies, shew his great affection to this ceremonie of Circumcision: and inserting the same amongst his other traditions, he commaunded it to be obserued of his disciples and followers. In regard whereof the Turkes also obseruing the [Page] lawe of MAHOMET, do impose and obtrude it vpon all those that shall be any way admitted into the societie of their religion. And their order is, that not onely all the male children of naturall borne Turks should in their infancie be circumcised: but that all others also both men and children shalbe the like: who shal either voluntarily or by constraint be brought to the embracing of their religion.

Touching the order obserued by the Turkes in the circumcising of their children, it is in this manner: When the childe is come to be of eight yeeres of age (which is the vsuall and ordinary time appoynted for to circumcise them) they doe first of all inuite all their friends, kinsfolks,The maner of the Turkish Circumcision done vpon their children & familiar acquaintance to a great and solemne feast: against the which they doe make prouision of diuerse kindes of flesh (such as they may lawfully eate) and of others the most daintie and and costly cates that can be gotten. The richer sort do commonly vse to kill a fatte Oxe, within which being dressed, they do inclose the carcas of a sheepe, and within it an henne, and in the same an egge. Al these thus inclosed each within other, they doe cause to be roasted whole and all together for the greater glorie & honour of that day. The feast vsually is kept in the dwelling house of the father whose childe is to be circumcised: where also the ceremony of circumcision is to be performed. For in the middest of their festiuall dinner, the childe being brought in amongest the guests, there commeth vnto him a Surgeon, who being skilfull and expert in that Art, taketh the foreskin of his flesh betweene his fingers, and drawing it close together doth holde it fast with a little paire of tongs. [Page] Then doth one of their Talismanni or Priests, wil the Childe to pronounce the Confession of his Faith and Religion, wherein he hath been formerly taught and instructed, according to their manner. Who therevpon (lifting vp his eyes and the fore-finger of his right hand towards Heauen) with a lowd voyce vttereth these words; La Illah, Illelath Mehemmet Iresul Allah: Taure Begamber Hach: that is, There is but one onely God, and MAHOMET his Prophet; one Creator, and his Prophets are equall. This done, (to the intent hee may take away all feare from the Childe) he saith, that he will not meddle anie farther with him at that time, but that he will deferre the Circumcision till the next day: and so maketh shew that he will depart. But presently returning, and feigning that hee hath forgotten and omitted some-thing which is requisite in the preparation of that Ceremonie, hee beginneth againe to handle the Childe as before: and then (vpon a sodain) cutteth away the skinne, putting vppon the wound a little salt and fine bumbast; and so (from that time forward) the partie is accompted for a Musulman, that is, One circumcised, or a profest Mahometist. After this, (the solemnitie of their Feast continuing three whole dayes together) they doo lead the Partie circumcised to the Bath with great pompe and triumph: and as he goeth homewards, hee is led in the middest of all the Guests; who (at his returne into the house) doo present him with great Guifts & Presents: some bestowing on him rich Garments of silke, veluet, and such like; others giuing him standing cups or boules of siluer or other plate; some presenting him with money, and others with horses: & the women giue him shirts, [Page] hand-kerchers, and such like; euerie one according to the abilitie of their estate and calling. The Females amongst the Turkes, though they bee not circumcised indeed as the men, yet they are made or admitted Musulmans with the like solemnitie, by pronouncing the same words that are before rehearsed. But when anie Christian or other Stranger is by his owne choyce and voluntarie motion to bee circumcised,The manner of Turkish circumcision done vpon Christians, and other Strangers. (which happeneth often, by reason of the excessiue tributes and exactions laid vpon them) there is some difference in the forme of the Ceremonie. For he is brought into some publike place, in the open sight of the people; & there after he hath pronounced the words of the first Commaundement, in the law of MAHOMET (before recited) with his eyes and forefinger lifted vp towards the heauens, then is hee circumcised, and hath also a newe name giuen him, his former name beeing changed; whereas the Turkes do vse to giue the names to their owne children at the time of their birth, and so continue them after their Circumcision. Now after that anie Christian is thus circumcised, he is carried about al the quarters and streetes of the Cittie, with great triumph and ioy of the people, who haue drummes and trumpets sounding before them: & besides diuers gifts and rewards bestowed vpon him, he is made free for euer after from all tributes and exactions. Through the desire of which gaine & priuiledge, many of the Greeks (whom the Turkes call Vrmular) and manie Albanezes (whom they call Arnantlar) doo willingly offer themselues to be circumcised. Howbeit, if anie happen to bee circumcised by compulsion for anie offence committed: as for striking of a Musulman, or for [Page] blaspheming of MAHOMET, or any such like trespasse (which hath happened to diuerse.) To such a one, they doe not giue any giftes or presents. And yet hee shall be freed from the payment of taxes and tallages, as other Musulmans are.

By the manner of the Turkish Circumcision heere recited and discouered: it appeareth, that though in the substaunce and matter of this ceremonie, they doe agree with the Iewes: yet in the forme thereof, they do differ and disagree in many things.The differēce betweene the Turkes and Iewes in their Circumcision As first in the time: For whereas they circumcise not their children till the eight yeere of their age: the Iewes vsed it the eight day after the birth of their infants: to whome also they gaue their names at the time of their circumcision, cō trary to the order and custome of the Turks and other Mahometists. Next, they vary in the place also: for the Iewes did it openly in their Temples, and not in their priuate houses, as doe the Turkes. Againe, the Iewes did neuer bring any to be circumcised, but they did it with singular reuerence and solemnity, and with great religion and deuotion, esteeming it as a most holy and sacred ceremonie or sacrament: and as a parte of their diuine seruice to be performed towards God, and vsing it as a visible and assured signe of his grace, loue, and fauour towardes them: whereas the Turkes (although they repute and take it as a speciall marke of their religion, and of their duetie and seruice to MAHOMET their Prophet,) yet in the doing thereof they shewe little or no deuotion: neyther doe they take it as a signification of any speciall benefite expected from God: but they marke it rather as an occasion to satisfie their owne delights and pleasures, by feasting, banquetting, [Page] and such like kinde of triumphes: and for an outward shew and brauery in a glorious ostentation of their sect, and to grace it in the eye of the worlde, more than for any holinesse or religion which they imagine or conceiue in it. Last of all, the Iewes didde neuer constraine any strangers to be circumcised, but onely vsed it to their owne children, or to such as did willingly conforme themselues to their religion or ceremonies; or such as were bought and solde vnto them to be their seruants, and so were to be incorporated into their nation: but the Turkes contrariwise doe seeke by all meanes both to drawe, and to enforce all persons of all Nations to communicate with them in the obseruation both of their religion, and of the ceremonie of circumcision, supposing it to be one of the chiefest thinges wherein they can make shew of their honour and loue to MAHOMET, according to the prescript rule of their first commaundement. In the explanation whereof, for that (I doubt me) wee haue exceeded, we will therefore proceede to the exposition of their second precept.

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

IN their second Commandement is required such dutifull regard and obedience of children towards their parents, that they are forbidden to oppose thēselues against them, or any way to contradict them either in word or deede. It enioyneth them also to take carefull heed, [Page] and to vse al possible diligence, that they do not giue them anie cause or occasion of complaint, greefe or lamentation. And if by chance it happen that their parents fall into pouertie, or be pressed with any wants or penury, or with any mishap or misfortune whatsoeuer, their sons stand charged by vertue of this commaundement to succour and relieue them both with their substance, and with their best aduise and counsel: Insomuch that they must not stick to imploy & spend all their wealth for the good and welfare of their parents. Moreouer, this do they adde vnto this commandement, that the children do in any case take heed how they do drawe the iust and lawfull curse of the parents vpon them: for they are of opinion, that the curse that proceedeth from parents against the children wil light vpon them so heauily as it will cause their vtter ruine and destruction:Opinion of the Turkes touching the curse of parents vpon their children and that all the water of the bottomlesse sea, nor of all the riuers in the world will not be sufficient to wash or ridde away that curse from them: nor that any sorrowe, repentance or contrition of the heart, nor any reformation or amendment of life, nor yet any punishment or plagues sustained for the same, (how great and greeuous soeuer they be) will be able by any meanes to take away the burthen thereof from them. Besides, it is expresly affirmed in their Alcoran, That God will neuer pardon and forgiue those children who are so accursed by their parents: vnlesse that the parents themselues doe voluntarily of their owne accord, and in expresse termes first remit and pardon them, and doe remoue their curse from them. And in very trueth both parents and children doe amongest themselues well agree in this point: for the parents doe [Page] so vse & accustome their children euen from their infancie and tender yeeres,The notable care of parēts in the education of theyr children, and the great obedience of children to theyr parents amōg the Turkes. That they hold nothing more deere and pretious, than to yeeld due honor and reuerence to their parents. And they be so carefull in the performance thereof according to the prescript rule of this commandement, that this piety seemeth to be ingendred with them euen at their birth: or to be infused into them (as it were) in the cradle. Insomuch as it is a very rare and strange thing amongst them, to see anie examples of disobedience in the children against their parents. The which their singular vertue and pietie in this behalfe, cannot be imputed to any other thing than to their great care and regarde which they take in the education of their children. For they haue a saying amongst themselues:Sentence of the Turkes. ‘That if a tree be planted in a barren soile, it can not bring forth fruit of a plesant taste, but that the tree will bee of the nature of the ground, & the fruit will be of the nature of the tree:’ therfore their principal care & indeuor is, that by how much the more the age of their infants is subiect to tē dernesse and simplicitie, so much the more carefully to traine them vp to modesty & good behauior, to piety and to vertue. And they hold it necessary that the parents shuld in this thing specially make a shew of their loue & affection toward their children: bicause hauing once brought them by moderat chasticement to tread in the path of vertue: it may be a meane afterwards when they grow to yeeres, that the discipline of their parents will be still before their eyes, and will remaine so deeply imprinted in their mindes, that they will neuer forget their fatherly admonitions, nor pretermit that obedience which is due to them.

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

The behauior of the Turkes towards all persons, required in their law. THe third Precept of the Turkes Lawe, is deriued out of the Lawe of Nature, and consenteth also with the Rules of Christianitie: Both which doo will, That no man doe that vnto another, which they would not haue done vnto themselues. Vppon this Commaundement they doo imply thus much; That euerie man is bound to carrie himselfe towards his neighbour with all kinde of pietie, faithfulnes, and amitie; That they liue peaceably and quietly together in vnitie & concord; That each man loue other as him selfe; That they vse loyaltie, plainnes, and good dealing one to another, without fraud or dissimulation; and, That they yeeld their due obedience to their Superiours and Magistrates, and to deale faithfully & vprightly with euerie People and Nation, with whome they haue anie affaires or busines, either by traffique, bargaining and selling, or in anie other kinde of contract whatsoeuer. Besides, if anie man doo chaunce to be tempted to hurt or defraud another, and that he doo finde his thoughts and cogitations enclining and yeelding thereuntoo: he is commaunded by this Law presently to bethinke himselfe, and to enter into this consideration; That if another should intend the like iniurie & purpose the like matter against him, whether he could or would be contented (without anie impatiencie, and with a quiet minde) to suffer and endure it. For by such cogitations and good meditations, they say, It [Page] is easie for any man so to frame & inure his affections, that he shall soone abstaine from doing anie harme, iniurie, or outrage vnto his neighbour.

Vpon the equitie of this commaundement (as it seemeth) is the ciuill Iustice of the Turkes (for the most part, and in most cases) grounded:Ciuill Iustice of the Turkes for the most part groūded on the third Commaundement of theyr law: and yeelding like for like. excepting onely certaine principall cases, as of theft, periurie, treason, murther, and some other of that kinde. For in all other matters of priuate and perticuler iniurie done between partie and partie, they doo proceed (in their punishments) per legem talionis, by the law of like for like: as tooth for tooth, eye for eye, hand for hand, according to the ancient law and vsage, ordained in the Iewish estate by God himselfe in the law of Moses. According to the which, they doo hold it a souereigne and especiall point of iustice; That euerie man doo reape that measure, which he meateth vnto others: and in all offences of lesser consequence, that the same proportion of punishment bee obserued and done vpon the Offendour, which was by him intended or executed against the partie violated & offended. So precise and vpright is the law and religion of the Turkes in this behalfe, teaching them to haue a speciall regard of iustice and equitie in all their actions and dealings between man & man: howsoeuer in the barbarousnes of their owne cruell sauage, & corrupt natures, they do seeme altogether to be peruerted & alienated from the sinceritie of that law, through a naturall hatred & enmitie to Christians, towards whom in most of their Actions they doo make shew, that they haue little regard of that iustice, equitie, or humanitie, which is so commended vnto them in this Commaundement.

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

IN their fourth precept it is enacted, That the Turkes do repaire fiue times euery day at the houres and times limited and appointed vnto their Temples, which in their language are called, Meschit or Mosche: and that they doe come prepared therevnto, with their mindes well disposed, and with good deuotion.The ordinary times of praier vsed by the Turkes. The first of those appoynted times for their comming to the Church, is before the sunne rising: which time they call Tamzit, or Salanamazzi. The next is about noone or midday, of them called Hulenamazzi. The third houre is a little before sunne set, which they terme Inchindi namazzi. The fourth is after sunne set, and they call that time Acsannumarri. The fift and last houre of their deuotion, is at the time that they prepare themselues to sleepe, being about the secōd houre of the night, which in their language is named I at si namazzi: Al these houres are ordained by a solemne rite & ordinance for the Turks to betake themselues to their prayers and orisons. And therefore at all these times, when they are to goe vnto their Mosches or Meschits: certain of their Priests whō they call Meizin, get vp into the towers of their Temples, which are built round in the manner of watch-towers, or lanternes, and are of a wonderfull height: [Page] and there they doe sing out aloud a certaine Hymne or Song:The manner of the Turkes, both how they are assembled, and how they prepare themselues to their Praiers. after which they doe pronounce aloude a certaine prayer (which they call Exenochmach) wherein they pray to God to send discord & dissention amongest the Christians. Then doe they three times repeat these wordes: Allah Hethber, that is, God is God alone. This done (which is as it were) a summons or meanes to call the people together to their prayers (for that they haue no vse of Bels:) Then they that are disposed to pray make themselues ready to goe to their Temples, which they do in this manner. First they go to the necessities of nature, to empty their bodies from inward filth. That done, they wash themselues all ouer with faire and fresh water. And this custome doe both men and women obserue very religiously: hauing done bathing of themselues according to their vsuall order, they do thrice ouer-wash their hands, and three seuerall times also do they wash their mouthes, and so their nose, and their face likewise, and after that their armes euen to their elbows, and then their eares. And with both hands together do they vse to wash & rubbe their neckes, each of these after other. Whilest they are thus washing of all these parts of their bodies: They do recite these wordes of one of their Psalmes, Eleache, motte ohi affro. Then last of al they wash their legges vp to the knees. And whilest they are girding themselues and putting on their waste, they doe pronounce another psalme in these wordes, Li illa phi circison. Thus hauing made themselues all cleane & pure as they suppose: Then do they set forwards towarde the Temple with a very soft and easie pase, for they do thinke it an vnseemely thing for a man to be immoderately [Page] hasty in his going: and that it is as if a man were flying and running away. And they are of opinion also, that such speedinesse and swiftnesse of pace doeth hinder the deuotion of their mindes, and doth make them lesse intentiue to their prayers. If any of them, as they go, happen to belch or breake winde, they think that all the former washing and cleansing vsed by that person is in vaine, and to no purpose: and they holde it requisit, that he returne home againe, and new wash himselfe as before. If any of them through sloath and lazinesse do neglect this ceremonie of washing themselues, they are fully persuaded, that the prayers of such are not onely not heard, but that they drawe vpon them by this sinne the wrath and indignation of God more greeuously, than they could obtaine grace and mercy by their prayers made vnto him. So great holinesse doe they impute to this outward ceremonie, being more than pharisaicall superstition. After they haue in this maner prepared themselues to their prayers, & that they be assembled in their Temple, they do altogether, and all at once turne their faces towards the South, contrary to the guise and order, both of the Iewes and Christians, who vse to pray towardes the East.The maner of the Turkes praiers in their temples. Then their Meizin, or some one of their Priests standing vp, with their bodies streight and vpright, doe openly reade those same Hymnes or Psalmes, which they before sang vppon the toppe of their Towers. Vppon the first hearing of their voyce, euerie man doeth presently thrust both his hands betweene his waste & girdle, so that they stand as if their hands were tied and bound to their bodies. And they cast downe their heades towardes the ground with a [Page] wonderfull shew of deuotion: and without any mouing or stirring of any part of their bodies at all, as if they were in a most profound studie or contemplation. Then riseth vp another Priest of another order (whome they call Imam) and with a high voice readeth a Psalme. And the Meirin answereth him in manner of a Clarke. As soone as this Psalme is ended, all of them doe foorthwith fall flat vpon the ground crying Sabanalla, Sabanalla, Sabanalla: That is, O God bee mercifull vnto vs most miserable Sinners. Then one of their Priests (who is as it were master of the ceremonies) beginneth a praier which (as they affirme) was first inuented and vsed by MAHOMET himselfe, and by him taught to his Disciples: All the people likewise lying still prostrate vpon the ground, doe with a lowde and high voice say the same praier together with their Priest in this manner. ‘In the name of the religious and mercifull God:A praier vsed by the Turkes supposed to be made by Mahomet. praised bee the Soueraigne Lord of the world, the pittifull, the mercifull: The Lord of the day of iudgement. Thee we serue, from thee we looke for helpe. Shew vnto vs the right way, that which thou hast shewed vnto thy Prophets: not that for which thou art angrie with the wicked. Amen.’ Thus doe they continue lying prostrate on the ground vppon their faces, till such time as their Imam haue againe repeated and reade ouer the Himne or Psalme last before receiued. Which being done, all of them doe rise vp together and at one instant: and this manner of praying do they reiterate oftentimes, three, fower, or fiue times more or lesse according to the solemnity of the time, in such order as is prescribed vnto them in their law. At the length, all of them fall downe [Page] vpon their knees: And then their Meizin with a lowde and audible voice, and with great ceremonie praieth vnto God, that it would please him to graunt his grace and spirit vnto the Christians, Iewes, and Greekes, and to al other who are Aliens & strangers from their faith, that they may imbrace the law and religion of MAHOMET. This praier ended, they do draw their hands all at once from vnder their girdles: And then lifting thē vp towards heauen, they doe crie with a lowde voice, Amin, Amin. Afterwards hauing wyped or stroked their eyes with their hands, they doe returne euerie man to his home.

Fridaies kept for holyday by the Turkes.On the Fridaies: (which they call Glumaagun, and is by them obserued for a holy day in the same maner as the Christians doe keepe the Sunday or Sabaoth day, for that MAHOMET (as they say) was borne vpon that day.) And likewise vpon their fasting daies, they haue an order in their praiers somewhat different from their other daies. For vpon that day certaine of their Priests (whome they call Antippi) hauing vsed diuers & sundry ceremonies in a certaine place, which (being in the middest of their Temple) is some 30. steps high, and is more eminent then the other parts of their Temple: from thence (as it were) out of a Pulpit he readeth vnto them somethings concerning the life of MAHOMET: After which, two little boyes stand vp singing certaine praiers: who hauing ended their songs, then beginneth the Priest and all the people to sing a Psalme with a low voice. And then for halfe an hower together they cry Illah Illelath: That is, Ther is but one God. Thus when they haue made an end of all their praiers: One of the Antippi, out of that high place before mentioned sheweth [Page] forth vnto the people a Launce & a Cimitary: And so exhorteth them to be ready with sword in hand, & to vse both their swords and their Launces for the defence of their religion, against all such as are enemies to the law of MAHOMET.What persons may not enter into the Churches of the Turkes, nor be present at their prayers.

You haue heard in what manner the Turkes do behaue themselues, & what ceremonies they do vse both before their comming to the Temple, and whilest they are at their praiers: Now in a worde or two shall bee shewed, what persons may lawfully resort and enter into their Churches, and be present at their praiers, and who they be that bee forbidden so to doe. First themselues do neuer enter into their Meschits, vnlesse it bee of purpose to pray either in priuate, or at their vsuall howers of praiers. Besides it is not lawfull for all sortes of people to come thither: But many are interdicted and debarred both from entring into their Meschits, and from communicating with them in their prayers. Such are all those that haue cōmitted murther or man-slaughter, or are infected and polluted with any knowen and notable vices. Besides all notorious drunkards, and all gamesters and ruffians, all adulterers and vsurrers: all such as are deformed and diseased, or of an vnsound constitution of their bodies. Moreouer all kinde of women vnmaried, and those that are of a lewd and vnchast life, as bawdes, whores, curtizans and such like, they are debarred from entring into their Temples, for they holde them to bee filthyly polluted and vncleane. Howbeit married wiues, maidens, and such as haue beene widdowes but of fiue weekes continuaunce, maye haue lawefull accesse, and bee presente [Page] at their praiers. Notwithstanding all the women doe stand apart by themselues and seuered from the men, in a peculiar place purposely appointed for them: so as they may not bee seene nor perceiued by them. And this they doe, least that the men by the sight of the women in the time of praier, bee drawne away with vnchast and vncleane thoughts, wherby both themselues and their Temples should be defiled with the sinne of vncleanesse. All this are they bound to obserue by the law of MAHOMET: And all in generall are enioyned diligently to repaire to the Temple & to be present at their ceremonies: Howbeit the women vse not to goe euerie day to the Church to praiers, but onely on the Fridaies, and at their feast of Easter. Yet if any man either for slouth or for the care of worldly matters, do neglect to frequent the Church at times of praier (especially on such daies as are appointed for their solemne Fast) They doe holde that man farre worse then any Christian: And after his death, they will not vouchsafe him any honest buriall, but casting forth his body among the carcases of such as haue bene quartered and dismembred by the executioners, they doe leaue him to the praye to bee deuoured and eaten of dogges, and of the foules of the ayre.

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The Exposition of the fift Commandement touching the manner of fasting amongst the Turkes. Cap. 10.

IT is a duty necessarily required of the Turks by the fift Commaundement of their lawe, That in euerie yeare they doe consecrate one whole moneth to solemne fasting,The time and order of fasting amongst the Turkes. allowing thirtie daies to the moneth. Yet they doe not alwaies obserue one and the same moneth for their fast: But if their fast be this yeare in Ianuarie, the next yeare it is in Februarie. And so they goe on in that order, altering euerie yeare from one moneth to another. This time of their fast, (being not vnlike to the time of Lent obserued by the Christians) they call Remezan. And they doe obserue and celebrate it with exceeding ioyfulnesse, and (in their kinde) with a wonderfull shew of Religion: the manner whereof is thus: During all that day which is dedicated to fasting, they doe abstaine not onely from eating and drinking, but they are verie carefull also to keepe themselues from any sinne: And they tast not of any meate or drinke till such time as they see the starres shining in the firmament. Then doe they fall to banqueting, and making of good cheare almost all the night following: gorging themselues with the most delicate and daintie meates that can be gotten: Not vnlike those sauage beastes, which lurking all daies in their Dens, doe raunge abroade in the night season to seeke their food. If any Turke what so euer (after hee is past ten yeares [Page] of age) be found during the time of their fast to tast of anymeate or drinke,The punishment inflicted vp onthose that obseru not the custome of fasting amonst theTurkes. he is sure to be punished most extremely. For heewhich will not chastise his body by fasting, shall bee grieuouslychastised either with the Bastonado, or with whipping: And theorder is, that he shall haue two & thirtie stripes at the least. If any be absent from the Temple vpon their day offasting, vpon him shall that punishment bee doubled. Who soeuer tasteth of any wine on that day, hee is put to open shameand infamie, and being made a scorne & laughing stocke to all men, hee is carried about with a certaine Hat on his headlike a Myter, vpon the which is written in paper the fault that he hath committed. And then doe they giue him double thepunishment afore specified: And besides for euery stripe orstroke which he endureth, hee is enforced to lay downe an Asper, (which is a peece of monie vsed amongst theTurkes, of which foure and fifty make an Italian Duckat.) Andthis punishment is inflicted vpon him by one of theirMagistrates, whome they call Cadi. They say thatMAHOMET did first institute and ordaine these daies of fasting:And that he himselfe did so religiously and deuoutly obseruethem, that (as they pretend) by meanes thereof he obtained a lawe from God, by which hee should rule and gouerne his people. When the thirtie daies of their fast are expired: Then (in token oftheir ioye, for that God did heare the praiers of their ProphetMAHOMET, and did reueale vnto him the lawes, according as hedesired) They doe with great triumph & solemnitie for threewhole daies together celebrate a feast, which is as their Easter, and they call it in their language, Vlubairam. At whichtime they doe vse to annoynt [Page] the nailes of their fingers with a kinde of oyntment which they call Chena or Chua: which maketh their nailes very red: And with the same doe they die the feete and tailes of their horses: And the women besides their nailes, doe annoint both their hands & feete therewith.

Two months and ten daies after this feast they haue another Easter which they do vse to celebrate in the cittie of Mecha in Arabia, where they doe goe on pilgrimage, and by the way doe reuerence & visit the Sepulcher of MAHOMET. This their latter Easter they cal chucci, or Chazi: Bairam. But it is with lesse solemnitie then the former, and without the obseruation of any fasting daies going before it. Howbeit it is very religiously solemnized by all those that goe on that pilgrimage, and do vse to visit the Sepulcher of their MAHOMET. From whence grew the first institutiō of the Mechits: whom the Turkes call Chazi, or Chare, which is an order very reuerent and greatly esteemed amongst them. Touching the manner of those pilgrimages with the ceremonies therein vsed, and other matters appertaining thervnto we shall haue occasion hereafter to expresse.

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

BY the sixt precept of their law: The Turkes are bound once a yere during the solemnity of their feast of Easter to offer vp some sacrifice, euery one acccording to the proportion of his welth, & the meanes of his abilitie. This their ceremonie [Page] of sacrificing is in the nature of an Almes: And (as they say) MAHOMET was the first author & inuentor thereof,The cause and maner of the Turkish sacrifice. vpon this occasion. Whereas ther was an olde & auncient prescribed by MAHOMET: That euerie one of his Disciples & the professours of his Religion shold be bound to pay an yerely pension or summe of mony out of all their goods and substaunce, after two of the hundreth, to bee distributed and bestowed for the reliefe of the poore. His subiects thinking this tax or payment to be very grieuous and burthensome vnto them did request him to ease thē of that charge and to mitigate the same. Wher vpon MAHOMET abrogating that law of contributing of mony, did in steade thereof ordaine this law of sacrifices. The manner of which is as followeth, euery man being to prepare some beast to be sacrificed, the vse is for those which are of the better sort to prouide either a young Steere or a yong Horse, of an excellent shape and forme. The which being killed in a place publikely ordained of purpose, the flesh of the slaine beast must be giuen amongst the poore: & the owner (whose offring it is) must not in any case reserue any part therof to himselfe; for they are of this beliefe: That the sacrifice is not pleasing nor acceptable vnto God, if any part of the same (be it neuer so little) be detained from the poore. And therefore the manner is at that time for one neighbour to bee guest vnto another, and they doe inuite each other to eate and drinke together. The common sorte of people do vse to offer vp a goodly fat Ramme, the mouth and feete whereof must be blacke, all the rest of the body white, and the Hornes great and bigge. They doe make great accompt of a Ramme thus marked and of his forme: [Page] And euerie housholder doth take great pleasure & delight, to offer vp such a one for his sacrifice. They are wonderfully zealous and forward to this kinde of sacrifice; for they are fully perswaded, that they do therin notable seruice to God; and, that this is a deede of Mercie, verie pleasing and acceptable to him. When they are to make their sacrifice, they doo make choyce of the best and goodliest beasts that can be gotten, and they buy them with their best money, and that which is well and honestly gotten: for, to buy it wyth mony gotten by vsurie, by the sale of bad wares, by stealth, or by anie vniust or fraudulent meanes, they hold it a verie wicked and vngodly thing: and they doo certainly beleeue, that such a sacrifice will not be auaileable to him that offers it; but rather, that God will accept it as the offring of him, from whome the money was wrongfully gotten & detained. The place where the beasts are killed they call Canaara, that is, the place of sacrifices. They doo vse (according to the manner & custome of the Iewes) to cut the throat of the beast which they sacrifice: and in the dooing thereof they pronounce these words, Bicimilai, rhuhemun echint ac Ioluna corbumala chebul chela: the meaning whereof is this, In the name of him that made heauen & earth, and whatsoeuer is in the world; and to his praise and honor be this sacrifice offered: who of his vnsearchable and infinit goodnes, vouchsafe to accept the same as a pleasing and acceptable sacrifice. As soone as the beast is slaine, they cut the flesh into verie little or small peeces, and (hauing sprinckled them with salt) they distribute them amongst the poore; which being done, they pay the Butcher for his paines, and so do return homeward [Page] glad and ioyfull. They are perswaded also, that if anie doo offer vp anie other sacrifice in secret and vnknowen to others, that the same is double acceptable vnto God. This Ceremonie of sacrificing, they hold to be deriued from Abraham: for that when he was to offer vp his onely sonne Isaac by Gods commaundement, it was the will of God that an Angell shuld present vnto him a goodly Ramme, to be offered in steed of his Sonne. The which Ramme (they say) was lyke in forme vnto that which is before described.

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

As concerning their priuate almes, the law of MAHOMET doth prescribe; That they should be voluntarily giuen, and of the proper motion and priuate disposition of the party. For they do hold that those almsdeeds are not in anie sort pleasing nor gratefully accepted of God, which are giuen vnto men who doo craue or beg them. The common people, and such as are of the meaner sort, are enioined by their law to part with somewhat to euerie begger that they meete withall: but for the richer sort, there is no such certain and precise order set downe; but that they are commanded to extend their bounty & liberality to the poore, according to the measure and proportion of their welth & abilitie, euerie man as his conscience shall lead him:Charity of the Turkes to the poore. and therfore they hold it requisite, that they make diligent search and enquirie, whether that anie of their neighbors (through age or pouertie) be in want, and haue need of releefe: and whethet there be anie widdowes or orphanes, whose estate requireth to bee releeued by others, and are not able to helpe themselues. If they finde or heare of anie such, they doo indeuor presently to supply their wants and necessities; and that in the most secret and close manner which they can possiblye deuise: imagining this kind of almes to be the cheefest worke of mercie, and to be (aboue all other) vnto God most acceptable. For this cause they doo vse to send abroad their seruants secretly & purposely to enquire amōgst their neighbors, & know which of thē haue any [Page] need either of money, or of any other thing necessarie for the sustentation of themselues or theyr families. Yea more than that, their Charitie is so great towards the poore, that manie times they will not disdaine to lodge them in their own houses, & to feed them with their own meate. And herein they make no difference to whom they doo extend their charitie, whether to Turks, Iewes or Christians: for they haue these words vsually and often in their mouths; That the naked are to be cloathed, and the hungrie are to be fed; for that these are the true workes of mercie. In their Musaph or Alcoran they haue these words; If any man did wel & throughly vnderstand, how worthie and heauenly a deed it is to giue almes largely & abundantly, he wold not make spare of his own flesh, but would euen teare one peece of his body from another to giue it vnto the poore. And againe, If Beggers, and such as for sloath and lazines doo get their liuing by crauing of others,Opinion of the Turkes of almes & beggers. did know how great plagues and punishments were prouided for them, they would rather eate their owne flesh, than to get their liuing by loitering and begging. For they haue this written in their Lawe, Sade ceatul Balla Ali: the meaning whereof is, That almes deedes doo deliuer the giuer from all troubles and calamities, and doo impose the same vpon the poore that receaue their almes. And this is the cause (as they beleeue) why beggers are seldome or neuer without sores or malanders in their bodies, but are alwaies full of infirmities is if one disease did follow stil after another, & one calamitie did euer hasten in the necke of another.

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The exposition of their seuenth commaundement concernning the manner of marriages amongest the Turkes. Cap. 12.

IT is a duetie necessarily imposed vppon all Turkes by the seuenth Precept of their law: That each man as soone as hee attaineth to fiue and twentie yeares of age, doo presently betake himselfe to marriage: and that euery one doe make choice of a wife by his own liking and contentment, to the intent he may increase,Opinion of the Turkes touching the necessitie of marriage in all men. and multiply the Mahometan sect and religion. For this cause in their marriages (which they call Eulemmech) they are commanded, not to haue a respect to the satisfieng of their carnall lustes and appetites, nor to the gathering of wealth and riches: But that (hauing in minde howe the first man Adam was ioyned vnto Euah onelie for procreation sake, for the multiplication of mankinde vpon the earth) they should therefore in contracting of their marriages, follow that same order, and doe it to that ende for the which God did first institute and ordaine it. For they doe holde, that it is a manifest signe of the loue and fauour of God towardes them to haue store of children. And therefore they doe not onelie condemne the errour of the Moonkes and Nunnes amongest the Christians: who doe seeme to reiect and contemne the blessing of God, by leading a single life, and not obseruing the commandement giuen by GOD vnto man at his creation when hee willed him to encrease and multiply: by the which (as they say) all men are bounden to [Page] marrie. But they do affirme also, that euen the bruit beastes, the trees of the field, and other insensible creatures, which bring foorth their fruite in their due times and seasons, are farre better, and more highly to be esteemed than those men, who leading a single and vnmarried life doe not augment the number and societie of mankinde. And they thinke it a thing impossible for any man liuing out of matrimonie, either to please God, or to be accounted iust and honest, or else to obserue any of the laws or commandements of God.

The auncient order of marriages amongest the TurksTouching the solemnitie of their marriages: they esteeme it an vnseemely and prophane thing for the Bride to be brought home to the Bridegroome with sound of Trumpets, vialles, and other musicall instruments. But they thinke it meete that it be done rather with holy and deuout praiers, and with thankesgiuing vnto God. Moreouer, when the spouse is come to the house and dwelling of her husband, and that the time is come for them to be ioyned and linked together in wedlocke, then they holde it requisite, that the married couple do present themselues before god with great reuerence: and that in all humilitie they do pray vnto him to graunt them a long, quiet, and peaceable life: & that it would please him to keep and preserue them from al discord and diabolicall dissension, from wrath and furious anger and debate, and from all other mischiefes and misfortunes: and that she do deuoutly pray vnto God to make her fruitful, and blesse her with the happy increase of children. After that all these ceremonies and solemnities are ended, then are the married couple brought to their chamber where their bed is [Page] prouided and made ready for them in a very darke and obscure place, because they may not discouer each others shame and secretes. The next morning at the breake of day, the husband is bound by their lawe, to demaund of his wife whether shee haue the knowledge to reade or not. If shee be so ignorant that shee can not reade, then is he from time to time to teach, & instruct her. Likewise, if the wife be skilfull in reading, and the husband not, then is shee bound to learne and instruct him: and both of them are strictly commaunded, before all things, to reuerence and embrace piety and vertue, and to abstaine from all kinde of vice and wickednes. For they haue this saying, Tirciur Birici I edices I chisi, Ciuccura Duscer: that is, If the blind leade the blinde, both of them fall into the ditch. This was the ancient maner of contracting of marriages amongest the Turkes, and many of them doe yet obserue and vse the same euen at this day, as being loath to forgoe their old custome, and to exchaunge it for a newe vsage. Howbeit the common sort of Turkes haue nowe taken vppe an other manner of marriage, and they doe obserue a newe order, the which doth seeme to resemble a beastiall and brutish kinde of voluptuousnesse rather than the sanctitie of a pure and lawfull matrimonie. The manner whereof is as followeth.

If any man be in loue with any maide whatsoeuer, he doth presently demaund her of her father in marriage: if the father doe like of the man, and be contented to make him his sonne in lawe, he demaundeth of him a peece of money for the marriage of his [Page] daughter,The common vsage and ceremonies of the Turkes in their marriages at this day. more or lesse according to his abilitie, which they call Chebin, and is in the nature of a dowrie. For amongest the Turkes it is not the custome for the women to haue any portion or marriage money giuen with them: but the husband is cōpelled to giue a portion for his wife: the which summe hee is to pay vnto the father of the Bride immediatly before the solemnizing of their nuptialles, or to her next kinsman, or to him that is Gardian vnto her (if her father be not liuing) who doth forthwith bestow the same, and lay it out vpon apparell and other necessary furniture for the Bride. The fathers consent being had, and after that they are agreed vpon the marriage, then must they acquaint the Cady or magistrate with their purpose of marriage, to whome they are to pay a certaine quantity of mony in nature of a Taxe imposed vpon marriages, which they call Naip: Whereupon the Cadi hauing recorded the names of the parties who are to bee married, they may procceede with their marriage: otherwise if they shuld mary before they haue acquainted the Cadi with it, he hath authoritie to punish both of them. This being done, when the marriage day approcheth, the mother of the bride being accompanied with other women of her bloud & kinred, doth foure dayes before the wedding goe from house to house to inuite all those women and maidens to the marriage of her daughter, whom they do desire to haue present at the wedding. And they doe vse to bid a hundred or two hundred, sometimes more, sometimes fewer, as they are able, to honour them with their presence. Afterwardes, the day next going before the marriage the bridegroome sendeth certaine of his friends to the [Page] father of the spouse, earnestly intreating him to prepare for the sending of his daughter vnto him with all speede possible: and to signifie vnto him likewise that hee hath appointed and taken order with some of his friendes to see her conuayed to his house. Each of these messengers thus sent from the Bridgroome, haue either a fine shirt or a handkercheife bestowed vppon them from the Bride. In the meane time, the parents of the Bridegroome doe make great preparation for most curious and dainty cates, and for all such things as are necessary for the entertainement of the marriage guests. And they doe make a certaine kinde of sweete pouder or perfume, both in smell and colour like vnto spices or drugges pounded together, which in their language they call Chenu. After that all things are in a readinesse decently and finely prepared, they doe put all their delicates and prouisions in platters and dishes of siluer: which being couered ouer with rich and costly clothes, are carried by a company of young youths gallantly and gorgeously apparelled, vnto the house and dwelling of the Bride, with an exceeding great noyse of Drummes, Tabers, Trumpets, and other instruments of musike going before them. Being on their way, the whole troope of women and maydens, (who had beene before inuited to the wedding, and are there assembled with the Bride to keepe her company) doe goe foorth all together to meete those young men. Of whom receiuing the saide dishes and cates with great reuerence and solemnitie, they carry them into the house of the Bride: who hauing made merie and refreshed themselues, euery one returneth to her owne home, being appoynted to returne thither [Page] againe the next day, at such an houre as the father of the Spouse doeth then nominate and set downe vnto them.

After all this commeth a great troope of men (whome the father of the Bridegroome hath formerly inuited:) All which being mounted on goodly and faire horses, brauely and richly trapped, doe repayre vnto the Bridegroome and his father: and as soone as the Sunne is sette, they doe beginne to make great sportes and pastimes with fire-workes and other artificiall deuises, which they doe with great pompe and solemnitie. Their sportes being ended, all the women taking their places according to their calling, doe seate themselues on the ground (in the maner of a Round) vpon cloths of Tapestrie richly and curiously wouen: and placing the Bride in the middest of them, (as it were in a circle) then doe they suppe and take their repast together. After supper some of them take harpes, vialles, or such like musicall instruments: vppon the which playing very sweetely and cunningly, they doe holde on this their mirth and pastime, euen vntill midnight. Then disroabing the spouse out of all her garments, they leade her all naked into a Bath, washing her with water of a most excellent and pleasant sauour. And afterwardes putting some of theyr powder Chena afore mentioned in hote water: and hauing made a kinde of mixture thereof in manner of an oyntment, they do annoynt the haire, hands, and feete of the bride there withall: and vpon her legs they doe paint (as it were) the forme of floures & other curious workes. And euery one of the women do annoint also the thumb of their owne right handes with the same [Page] ointment. By the which as a nuptiall signe they make shew, that they were called and inuited by the Bridegroome to his wedding. After al this when they haue rested an houre or thereabouts, they do returne again to bathing and washing of themselues. Whereuppon those partes of their bodies which had bin before annointed with their Chena, do shew & glifter as if they had bin painted with gold. Then hauing clothed themselues with their apparell, they begin to dresse & make ready the bride, trimming her and curling her haire, and imbrodering it richly with golde, iewels, and such like ornaments. And thus doe they leade her from the Bath with greater triumph and noyse than before: some of them playing on sundry instruments with diuers sortes of musike, others singing most sweetely loue Songs and Sonets in Meeter, tuning their voices to the instruments, and some also leading of daunces and Rounds in a most pleasant and stately maner. And thus do they without intermission spend the night in mirth and meriment till the time of Cocke-crowing: which being once heard, all of them doe with a lowd voyce crie aloft, Caccialum, Caccialum, that is, Away, away, for the Cockes begin to crowe. And thus beeing wearied with excessiue sporting, and with good cheere, they betake themselues for a time to their rest. Afterwardes at the Sunne rising they doe hasten from their beds: and repairing to the Brides chamber, they do help to make her ready: In doing whereof, as they are dressing & attiring her, and putting on of her garments and ornaments, they doe euer and among with pleasant iestes and loue toyes mocke and laugh at her, twiting her with the pleasures that shall passe [Page] between her & her husband the next night folowing. Thus doe they continue in passing and sporting away of the time,Sagdich one that giues the Bride to the Bridegroome amongest the Turkes. till that the Sagdich (who is the next and the neerest kinsman of the Bridegroome) doe come to carry away the Bride, for that it is his office to bring the married couple together, and to giue the Bride vnto her husband. Thus the day beeing nowe come, wherein the marriage is to bee accomplished: Earelie in the morning the Bridegroome sendeth vnto the Cady twoo presentes wyth a Testimoniall, wherein is set downe what dowrie hee giueth to the Bride, and to agree with him also for the payment of the Naip, and for his owne fees, the which being done, the Cadi sendeth immediately to the Bride to knowe if shee bee contented: who (hauing kept house for eight dayes together before the marriage: and hauing her face all that time couered wyth a vaile, for that shee may not be seene of anie but the father of the Bridegroome) returneth her aunswere to the Cadi, signifying, that shee is content. By this time (being the appointed houre for his comming) the Sagdich in great pompe and brauerie repaireth to the Bridegroome, hauing in his companie all the men that are inuited to the wedding, eache of them well be seene in most rich and sumptuous apparell, and mounted vppon their horses, excellently well appoynted: they doe all of them followe him as their chiefest leader and conductour; and so presenting themselues before the house of the Bridegroome, they demaund of him, if it be his pleasure that they shall goe for the Bride, and bring her vnto him? Who willing them so to doe they set forward [Page] in order two and two towards the house of the Bride, carrying with them a faire and gentle Palfray, with furniture curiously and finely trimmed for the Bride to ride on, with diuers Mules also for the carriage of her stuffe, and such Presents as haue been giuen her.

When they are come to the house, the Sagdich dismounteth from his horse; but he is not permitted to enter in at the doores, before that hee haue bestowed some gifts or presents vpon the women that are in cō panie with the Bride; who (in the meane time) doo draw on vpon the Brides legges a paire of buskins of crimson taffata or fine Cypresse, which is tied and fastened with so manie intricate knots, that the Bridegroome (whose part ony it is to pull them off, for that no other besides him dareth aduenture to meddle with them) though he labour both with hands and teeth (as the vse is) to vndoo them; yet he shall bee hardly able without great difficultie to effect it. This being done, and the Bride throughly attired and trimmed, her Father deliuereth her to the Sagdich; who bringeth her foorth of doores, she being accompanied both with al the women that were bidden to the marriage, and with a great train also of other women not inuited, who go on with her all the way, playing on harpes, violins, & other instruments; manie of them crying aloft with a lowd voyce, Cialla, Cialla; that is, The Bride cōmeth; the Bride commeth. As soone as she is issued forth of dores, she is set vppon her horse, and so conducted along vnder a goodly faire Canopie made Archwise in manner of a vault: which being supported by 4. staues or Launces, is carried by foure young men gorgeously [Page] attired: each of them hauing a fine handkercheif most curiously wrought, tied vnto the staffe or launce which he beareth; the same being giuen vnto them as a wedding gift. The Bride is couered all ouer with a veyle of crimson taffata, and all the way as she rideth, she layeth her right hand vpon the head of her horse. In her passage through the streetes are shewed diuers goodly shewes and pleasant spectacles of sundry sortes in token of ioy and merriment. When they are come to the house of the Bridegroome, he himself commeth forth to receaue her: and all the way as hee goeth, the ground is couered with cloathes of Tapestrie richly wrought in silke. Then doth he giue euerie one great thankes for their good companie, and for their great paines and labour: and the Guests likewise hauing returned like salutations vnto him, as soone as they are readie to depart, do cast their Presents (which they bestow vpon the Bride) into a siluer Bason, which standeth before the doore readie prouided for that purpose. Euening being come, the Sagdich maketh the Bridegroome vnreadie, & the Bride is vncloathed by a woman called Tengegola; both which bring them to their bed-chamber: where, if the Bride be nobly borne, she is receiued by an Eunuch; otherwise by the next of kin to the Bridegroome. Thus both of them being left together all alone, the Bridegroome taketh away the veyle from the Bride, and setleth himselfe to vndoo & take off her buskins, which she faineth her self vnwilling to suffer, so that they passe a great part of the night in disporting themselues thus together, till such time as they doo betake them to their rest. The next morning, some of the Bridegrome his frends and certaine otheir [Page] bidden Guests, doo repaire againe to the house: and hauing caused him to arise, his Wife being left in bedde, they leade him into the Bath: where (whilest he dooth continue washing of himselfe) they doo secretly conuay away his cloathes, leauing him in the Bath all naked; so that hee cannot depart thence, till that hee haue some other apparell sent him from hys Father. After which, they doo passe away the rest of that day also, with diuers sports and triumphs, and in feasting & banqueting, tending altogether to pastime, pleasure and recreation.

These be the Nuptiall Rytes and Ceremonies vsed at this day amongst the most part of the Turkes: howbeit that (in verie truth) this manner of Matrimonie is farre different from their former custome, obserued in the solemnizing of their auncient Marriages: and doth altogether disagree from the Commaundements and prescript Rules of their Lawe. Besides they are now growne to this passe, and to such excesse of licentiousnes, that if they bee not satisfied and contented with one wife, they doo marrie either two or three.The licentiousnes of the Turkes in hauing manie wiues: and in the manner of their diuorces And yet if anie of their wiues be barren, or if they do otherwise mislike of them, then (hauing contented them with a sufficient portion) they do diuorce themselues, and put them away at their owne will and pleasure, and doo marrie others in their places. Howbeit afterwards (vpon the assurance of a new Dower) they maye take them agayne vnto them, notwithstanding theyr former Diuorce and Refusall, if shee bee not before that marryed to some other Turke. And [Page] all this chopping and changing, taking and refusing of wiues by marriages and by diuorce, they doo hold to be lawfull; and that they may lawfully vse it, only for the multiplication and increase of their nation, sect, & Religion. Thus, what in regard of their sensualitie, and of the voluptuous manner of their mariages: as also for the multitude of their wiues, and the licentious diuorcing and putting of them away at theyr pleasures, it seemeth that the Matrimonie of the Turkes (at this present) dooth not much differ from the coiture of brute and sauage Beasts. For that as these are guided onely by Nature to follow their sense and appetite: so this People (giuing the bridle to theyr loose and beastly affections) do abandon their mindes to all voluptuousnes, and doo seeme to be led only by the sensualitie of their lusts and filthie appetites.

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

THe eight and last Commandement of the Turkes Law, doth giue a strict charge & prohibition; That no man doo pollute and defile his hands in the blood of anie other man, For they say, That this is an office or prerogatiue which God hath reserued as proper and peculiar vnto himself, to abridge or cut off the [Page] date of mans life: because that he onely in his deuine and eternall prouidence, according to his owne good will and pleasure, hath set downe and limitted a certaine tearme and prefixed time, wherein each mans life and dayes are to ende and to bee determined. In their Alcoran they haue this Doctrine deliuered; That GOD hath Murther in great hatred and detestation: and, that there is no one sinne more odyous and abhominable. And they saye,The opinion of the Turkes touching murther and murtherers. that this was the second sinne that crept into the World after the Creation; beeing first committed by cursed Cayne (onely vpon enuie and despite) against his brother Abell, because that his Sacrifices were more acceptable vnto God than his owne. That the first therefore that defiled and besprinckled the Earth with mans blood, was Cayne; and that he did fall from this sinne into manie other most filthie and detestable vices. For they say, that hee which durst commit so great and notorious a wickednes, did not feare to offend in other sinnes lesse hainous: and therefore, God (hauing laid his curse vpon him) did in the end punish him with the like plague and tooke him away with the same kinde of death, by which he had before made away his brother. Moreouet it is sayd in their Alcoran; That in the last Daye of the General Iudgement, Cayn shalbe the formost man of all other sinners, that shall first goe to hell: for they are of opinion, that there shall not anie Soule come into hell before the Day of Iudgement; but that all the soules of wicked men departed, are reserued in the fire of Purgatorie: but in the last Day (they say) that Cayne shall lead the way to all others, and be cast into hell before them: and that then all other murtherers and [Page] manquellers shall follow after him. Moreouer, they doo affirme; That when GOD cursed Cayne, he did then also pronounce a Curse vpon all those that should commit Murther and Homicide: and that al those vpon whome the Curse of God is falne, are continually so tormented and disquieted in their Consciences, as their mindes can neuer be quiet nor in rest, but theyr harts are so ouerwhelmed with care, sorrow and vexation, that they are afflicted with all extremities of torments; so that manie times by the iust iudgement of GOD, they doo worke their owne destruction, and imbrewe their hands in their owne blood. Besides, they say, That as soone as anie Murther is committed, the blood of the Partie murthered, doth presently (euen from the Earth) crie and call to Heauen for vengeance. And they are of a firme beleefe, That God wyll neuer pardon this sinne, being so hainous and detestable: howsoeuer he be mercifull and gracious in remitting other sinnes and offences.In what cases the Turkes do thinke that manslaughter is tollerable. Howbeit, if anie man doo kill and take awaye the life of another, either by meere chaunce without mallice pretended, and not in choler; or in his owne defence, and for the preseruation of his proper life; or els in Fight, against the enemies of the Mahometan Religion; or in a iust and lawfull Warre, vndertaken for the seruice, safetie and defence of his Prince and Countrey: in all these cases, they thinke that God will easily shew mercy vnto such a one. Notwithstanding they hold, that there ought to be had a diligent and carefull regard, that none willingly shed the blood of anie man, nor incurre the guilt of this sin; where they may by anie reasonable meanes shun and auoyd it.

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

If it happen that anie Murther or Man-slaughter bee committed in anie place; the Inhabitaunts and Neighbours (neere adioyning) are bounde to apprehend the Malefactour, and to deliuer him safe Prisoner into the hands of the Magistrate. Which if either they doo refuse to doo, or that by any occasion [Page] they suffer him to escape; or if hee saue himselfe from beeing taken by flying awaye (though it bee agaynst theyr wills) yet are they then bounde to pay vnto the next kinsman of him that is slaine, the summe of foure and twentie thousand Aspers, as the price of his blood that was slaine and murthered. But if the Murtherer or Man-slayer bee apprehended, and sentence of death giuen against him; he is sure to bee executed with most terrible and extreame Martyrdome: and the next Kinsman of the Partie murthered, hath full Authoritie giuen him to see Execution done, with as great Torments as it shall please him. To this effect it is Theodore Spaudugin.written of a certayne Woman in the time of the Emperour Solyman; who (hauing her Sonne slaine in Constantinople) tooke so great a pleasure and delight to bee reuenged for his death, that shee went to the place of Iustice to see him executed: where, when shee saw that the poore Wretch was not able to endure the Tortures inflicted vppon him, but that the exceeding paine of his torments did quickly end his life; she was not contented with his death, but (with an incredible kinde of crueltie) euen with her owne handes shee pluckt the hart out of his belly, and did presently eate it in open viewe of all the People. A strange and inhumane act in the execution of Iustice; yet liuely discouering, in what horrour and detestation that barbarous Nation holdeth Homicides and Murtherers: vpon whome they accompt it not a sufficient reuenge, that the Law doth shorten and cut off their liues, but they doo thinke them also worthie to bee abandoned to the merciles crueltie of their accusers & aduersaries; [Page] as if no torments and punishments were sufficient to expiate the heinous guilt and hatefulnes of their bloudy trespasse. Wherefore, seeing this barbarous and rude people (who in many things are guided onelie by Nature, and doe liue after the manner and guise of bruite beasts, and are straungers from the true knowledge of God, and of his word) doe so strictly enioyne men to beware of murther, and doe so seuerely punish such malefactours: howe much more earnestly ought all christians professing pietie and christian charitie, endeuour to abstaine from this hatefull sinne of homicide? The practise whereof sheweth men to be more cruel and vnnaturall than the bruite and sauage beasts: and to be little better than Furies or Deuilles incarnate.

Of the doctrine and opinion [...] [...]e Turkes touching the seuen deadly sinnes, [...] first of the sinne of Pride. Cap. 14.

AS the transgression and breach of those eight Commaundements formerly deliuered in the Turkes lawe, is helde by them to be mortall, and subiect to paines perpetuall: so there are seauen other sinnes which the Turkes doe holde to be capitall and deadly: and those are, Pride, Couetousnes, Lust, Gluttonie, Sloath or Lazinesse, Wrath, and Enuy. In the [Page] committing of all which sinnes, they doe thinke that there is such surpassing great impietie, that they doe suppose it to exceede the guilt of all other manner of misdeedes whatsoeuer. For they doe holde that all other offences be of a inferiour nature, and are easie to be pardoned: but they doe repute each of these former sinnes to bee mortall, and that they drawe vpon the offendours necessarie punishment of damnation. And heerein it seemeth that they doe agree with the errour of some Christians, who doe imagine some sinnes in their owne nature to be veniall: and othersome in theyr owne kinde to be deadly, and not pardonable. But, that wee may see what the Turkes do thinke of those sinnes in particular, wee will sette down that which is written of them seuerally in their Alcoran.

The opinion of the Turks touching pride and prowde men.First, this is a common saying amongest all Mahometists, that Pride of all the deadly sinnes is the greatest: For that, as those which are prowde and high-minded, woulde be preferred, and goe before other men: so doeth that sinne march in the forefront, and hath the chiefe place aboue other sinnes. They shew also, howe that Lucifer for his pride was throwen downe from the glorious estate of an Archangell, and from the highest heauens into the bottomlesse deapth of hell: and that whereas he was at the beginning a most excellent creature farre surmounting all other creatures in glorie and beautie: hee became euen in a moment, a most vile and base abiect, full of loathsomnesse and deformitie, and much more contemptible than any creature eyther in heauen or on earth, or vnder the earth. Howbeit they say that hee hath many [Page] followers vppon the earth: namely, those prowd and disdainefull rich men, who do not only not acknowledge, that their wealth and riches commeth from God: But when they are a little crossed with aduerse and contrary fortune, they doe straightwayes poure foorth their blasphemies against the God of heauen. And notwithstanding that for the most part, they be causers and authours of their owne calamities, eyther by their ill gouernement, or by the abusing of their goodes, or else by their vnhonest and corrupt liues: yet they doe impute the cause of their misfortune vnto God, (vngratefully exclaiming and inueighing against his diuine maiestie) whereas they ought with patient and thankefull heartes praise and magnifie him for his goodnesse. In the same number also doe they reckon those rich men, who doe vse wrongfully and iniuriously to oppresse the poore, and to scorne and contemne them with intollerable disdaine; little thinking (though their consciences doe tell them otherwise) that the poore man which is religious and godly, doth much more deserue to haue their wealth and riches, than themselues which haue them in possession. For though the poore be exposed in this worlde to the scorne and reproofe of all men, yet they holde them to be farre more rich in the grace and fauour of God: And that in the last day of iudgement these worldely prowde rich menne shall lie prostrate at the feete of the poore whome they haue contemned, whilest they heare the greeuous Sentence of theyr wrathfull Iudge pronounced agaynst them for theyr pride. Which (say they) if rich men woulde well consider and ponder in their mindes, they woulde [Page] then labour both to shew themselues thankefull vnto God for the riches which hee hath giuen them: and with most bountifull handes and willing heartes, to supply the wants, and releeue the necessities of poore distressed persons.

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

TOuching Couetousnesse they doe think: and affirme it to be the root of all euilles: And therefore they doe teach that it is carefully to bee auoyded. To this effect they doe reporte a notable Fable of Moses. Who (as they say) at his being with God in Mount Synai, did pray vnto God, that it would please him to reueile, and make knowen vnto him, what kinde of man was of all others most abhorred and detested in the sight of God. Wherevnto it was aunswered him by a vision from heauen, that in that cittie which hee should first come into, hee should finde an Hermitage, seated in an out corner of the cittie, and farre remoued from the inner partes thereof: in which Hermitage was abiding an Hermite called BAVSESA a Chaldean, who vsed to spend his time vncessantly in priuate reading, and did neuer come abroad in the sight of people, but once onely in euerie tenne daies. Vnto whome for his daily sustenance, there was giuen by diuine prouidence from day to day, two Citrons or Pomegranates: of the which notwithstanding, he did eate but one euerie [Page] day: And laying vp the other in store for feare lest he should in time haue some want wherof to eate, he did most wretchedly defraud himselfe of that which God had most bountifully giuen him. Afterward Moses comming to this cittie, and hauing this vision still in memorie, did seeke out the dwelling of this Hermit, whome hee found very busie and intentiue to his reading: and in his Cell hee did perceiue a huge heape of Citrons piled vp one vpon an other, which (for the most part) were perished and rotten: whereat Moses greatly maruelling, did demaund of him in good termes what life it was that hee led? Vnto whom this Hermit (as one poore in wisdome and vnderstanding, though rich and abounding in the humour of couetousnesse) made this aunswere: That hee did there leade a Dogges life. Wherevnto Moses replying, did aske him what he meant by that answere? For (quoth he) in that thou art so busily giuen to thy Booke, It seemeth vnto me, that thou shewest thy selfe in manner of a wise man and a Philosopher: but by the manner of thy answere, I can coniecture thee to bee little lesse than a foole, who knoweth not what belongeth either to wisedome or learning. Truely (said the Hermite) I doe continually spend my time in studie to no other ende, but onely to the intent I may obtaine of God a certaine liuing and assured means of sustenance: For during al the time that I haue followed my book, I neuer knew what it was to want. Wel then (quoth Moses) and are not two of those citrons euery day sufficent to sustaine thee? How is it then that I see more then the halfe part of thy allowance left vneaten, and that thou canst suffer them rather to rotte and perish, [Page] than, that thou wouldest spend them for thy owne sustenance. Mary (quoth the Hermite) that is the cause that maketh me afraide to eate all my store, lest if God shoulde with-holde his hand, and not continue his bountifull prouision towards mee, I might then lacke wherewithall to feede mee. By this aunswere Moses perceiuing that this Hermite had more confidence in the couetousnesse of his owne wretched humour, than in the grace and goodnesse of God, of whose largesse and liberalitie he had had so good experience: He did soone iudge that there was not any vice more detestable than the sin of worldly couetousnesse. In regarde whereof he reputed this Hermit to be a man most detested and abhorred of God aboue all others. For this cause do all Mahometists firmely beleeue, that all couetous men are vtterly destitute of the grace and fauor of God: For that they doe aswel want euen that which they haue, as that which they haue not. And true it is, (say they) that the philosophers, and all such as are held to be wise, do not knowe how to wish any greater plague vnto couetous men, than that God woulde graunt them to liue long: For the longer they liue, the greater is their want and misery, if not in regarde of their outward wealth and substance, yet by reason of their cares and griefe of mind wherewith they are vncessantly perplexed and tormented.

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

IT appeereth by the Turkish Alcoran, and other Bookes of their lawe: That the Mahometan religion doth esteeme the sin of lustor vncleannes to be no lesse hateful and abominable than any other of the deadly sinnes whatsoeuer. In regard whereof euery man is precisely commaunded by their lawe to take a lawfull wife, and to be married, to the intent they may eschew and auoyd all occasions of fornication and vncleannesse. Notwithstanding at this day the seueritie and strictnesse of that lawe is vtterly neglected, and the memorie thereof seemeth to be altogether abolished or layed asleepe: insomuch as that Nation is not more inclined to any one sinne, than to this sin of lechery. For they are so polluted with the filth of vncleane lustes, that they are not contented with the abuse of women, for the satiating of their beastly humours: but they are so outragiously giuen ouer to the abominable sin of Sodomie, that it is impossible without horror to be vttered. And albeit the law of MAHOMET doth command that Sodomites shuld be stoned to death: yet the contagion of this detestable sin & enormity hath so ouerspread all degrees of men: and the practise therof is growen so common and vsuall amongest them, that [Page] this lawe of theirs seemeth eyther to bee abrogated, or forgotten, or cleane neglected and contemned. For they are altogether carelesse to put the same in execution, either for the punishing, or for the restraining of this abomination: neither doe they any whit regarde that which is written in their Alcoran, to wit, How that those which are polluted with this corrupt & filthy vice, are sure to be tormented most extremely, not onely in this worlde, but in the worlde to come both in soule and bodie. Besides, in one of the Bookes of their Prophet MAHOMET, they haue an example propunded and layde downe vnto them: by which they are learned, and taught (as it were) by experience, how seuere a iudgement is reserued for such offendours, and how terribly the diuine iustice doeth plague such vncleane and prophane persons. For there it is written, That in the dayes of MAHOMET there was one which was very importunate vppon a young youth to haue abused him: whom finding vnwilling to yeelde vnto his desire, and seeing that by faire meanes and intreaty he could not obtaine his purpose, he beganne to presse him by force and violence. But the young man still refusing to condescend vnto him, at length fledde from him, and sought by flight to auoyde the abuse offered him. But being hardly followed and pursued by the other, and finding little hope or meanes to be rid of him, he drew his dagger, and sodainely turning about vpon him, hee stabbed him into the belly: and so hauing giuen him a mortall and deadly wound, he saued himselfe from the iniurie intended against him.

Herevpon the brethren of him that was slain, accused [Page] the yong man of murther: & causing him to be apprehended and imprisoned, sought to haue had him executed (by publique order of Iustice) for the death of their Brother. Insomuch as being brought to hys triall, hee there shewed vppon what occasion hee was drawen to doo that deed. Mahomet hauing heard the whole discourse and the manner of the fact, presentlye gaue sentence for the yong man, and pronounced him to bee guiltlesse, and that the other was iustly slaine. And he affirmed openly, That such men were for euer damned both in soule & bodie, that were defiled with such damnable lustes and vncleane desires. Notwithstanding, the Accusers denying that to be the cause of the Homicide, did therefore still importune him, that the Prisoner might haue the Law. Whereupon Mahomet commaunded them presently to see the body of their Brother buryed, and that they should set good watch and ward about the graue or sepulture where he should be laid; saying, that the next day he would giue a finall iudgement vpon the Man-slayer, according as the Law required. This done, the daye following the Accusers came again before Mahomet, and pursued the cause against the Prisoner. Then Mahomet demaunding of them by what death they would haue the Party executed? They answered, euen with the same with which he made away their Brother. Whereupon Mahomet commaunded them to repaire presently to theyr Brothers sepulture, & to see how manie wounds their Brother had receiued; saying, that hee would take order, that the Murtherer should bee put to death in the same manner, and with the like number. They hauing opened the sepulcher, found not anie bodie within it, [Page] but sawe the emptie place all filled with a darke fog or myst, and with a most filthie stench. Whereat beeing greatly abashed and astonished, they returned backe againe to Mahomet; and (not without horror) reported vnto him what they had seene. But he demaunding of them, if they had thoroughly searched all the corners of the sepulcher? And they affirming that they had. Then may you plainly see (quoth hee) & you haue iust cause to coniecture, that Sathan hath taken away your Brother both bodie and soule, as being a most impure and lewd man: and that this yong man is guiltlesse of your Brothers blood; and is therefore to be dismissed without anie punishment. By this example did MAHOMET (say they) make it euident; That without all doubt there is a Plague ordained of God for all those who do defile themselues with anie vncleane & filthie lust. Notwithstanding, because that MAHOMET in this case did commit the punishment of this sinne vnto the diuine iustice and vengeance: Therefore do not these Miscreants the Turkes at this day appoint or set down anie paines for that vice; but do referre the same to the Iudgement and Tribunall Seate of God: not sparing (in the meane time) to pollute themselues with all kinde of viciousnes and vncleane lusts; wherevntoo they doo abandon themselues with all loosenes and licentious libertie.

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

THe sinne of Gluttonie they do repute nothing inferiour to anie of the other dead-sinnes: For they hold the same to be verie odious in the sight of God; because (as they say) this was the first sinne that man committed after his Creation: and therefore they teach that the same ought to be auoided: and that men ought to abstaine from it with al their studie and endeuours. For seeing the first Parents of mankinde Adam and Euah were expelled out of Paradice for the sinne of gluttonie in eating of the forbidden fruite, where they had abundance of other frutes, to haue satisfied both their hunger and appetites: they doo therefore firmely beleeue, That the same punishment is prepared for all those that are giuen to surfetting & gurmandize, or to excessiue feeding. They haue a Tale also (in theyr Alcoran) of a certaine Hermit; who (liuing a solitarie life, in a place farre remoued from anie Cittie or resort of men) did seeme (in regard of his hard & austere life) to be more like a beast than a man: and yet he was so addicted to continuall praier and deuotion, that hee was held to be a verie holy and religious man. Thys Hermit hauing (vppon a time) fedde vppon certayne hearbes and rootes more greedily than he was accustomed; & hauing filled his belly with more thē ordinary, [Page] he fell into a sound & heauie sleepe. During the which he dreamed, that he had the companie of a certain woman, with whom he committed sinne and folly. Afterwards, awaking from his sleepe (which had been longer than his wonted vse) a little before Sunne set, he beheld aloft in the ayre aboue him a certaine Deuill or Fiend of hell making a great noyse in the ayre, and carrying a great Bundle or Roll of writings. Wherevpon the Hermit hauing coniured the Spirite to aunswere vnto that he should demaund, vsed these words vnto him: Bremelcon vecchialer, Durchini, Indumirsin: That is; O thou Enemie of our Faith, what writings are those which thou carriest there with thee? Whereunto Sathan answered; These (quoth hee) be the sinnes which haue been committed this day within the compasse of this place: and I haue been licensed to collect them together, & to record them. Whereupon, the Hermit (his conscience somewhat touching him, as beeing in doubt of himselfe) demaunded the Spirit, if hee had found and obserued anie fault that he had cōmitted? Yea (quoth the Deuill) this daye hast thou sinned in Gluttonie, in eating hearbes more greedily & licentiously than thou wast wont; which was an occasion that thou hast also exceeded in thy sleepe, and hast offended in sloath and sluggishnes. Therof also it hath insued, that thou hast polluted thy selfe with vncleannesse, and hast abused thy bodie in lust with a Woman. Last of all, thou hast all this while neglected and left vndone thy Prayers and Deuotion: whereunto thou oughtest earnestlye to haue betaken thee. Wherefore holde on, and continue still in thy sinne of Gluttonie; and then it will be easie enough for mee euerie [Page] day to register not onely one sinne but many committed by thee. Hauing thus saide, the Deuill departed from him with great noise and furie. After which the Hermit bethinking himselfe of his fault, became verie pensiue and penitent, and praied earnestly to God to pardon and forgiue him this errour wherein hee had offended. Now out of this tale or olde wiues fable, the Turkes doe gather this doctrine: That if the Hermite did sin so grieuously in eating of a few herbs, & drinkinge of a litle water more then ordinarie: howe much greater care and regard ought those men to haue, who feede vsually vpon other meates and drinks more delicate and delicious, least they fall into this dangerous sin of gluttonie and gurmandise, which will indaunger their soules & bodies to euerlasting death & damnatiō.

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

COncerning slouth they say it is a secreate and vnknowen sin, caused and engendred by a certaine diabolicall and filthy Idlenes which maketh men both forgetfull and negligent in all their affaires: not onely in those that concerne both their publique and priuate estate: but euen in their seruice & dutie towards God, making men altogether secure and carelesse of the saluation of their soules: And inducing the mind of man to a most wicked & prophane contempt, both of God himselfe, and of all his creatures. To this effect, they [Page] haue in their Alcorā, a fable not much vnlik to ye others aboue recited, of a certaine King that liued in the time of MAHOMET, and was altogether drowned in this sin of slouth and securitie: In so much that he did not only neglect all the matters and affaires of his estate and kingdome, but he was growne to that excessiue Lazines, that he was loth to take the paines, or to imploy any time, in obseruing the necessities of nature: till at length it happened, that hee was brought to see the enormitie of this sin, & to perceiue what holde the Deuil had gottē of him by meanes of this security, wherin he had of a long time held him tied & enchayned. For one morning as this King lay Idle in his bed, and loath to arise: Beating his braines and deuising vpon many vaine toyes and light fantasies, as he was alwaies accustomed: He chaunced to espie an Angel in the shape & likenes of a man, running and coursing hither and thyther about the house top and still remouing from one side of the house to another: At last seeing him somewhat neere him, hee demanded him what hee ment in that maner to run vp and downe? Vnto whom the Angell presently made answere: That he had the charg & keping of certaine Camels, some of which he had lost: and that he did goe to seeke them out and to see, if hee could possibly discerne them in any place ther abouts. The King replyed: Truely I thinke that either thou art mad, and out of thy wits, or else thou art a theefe purposely come hither to rob and steale. For how is it possible for any Camels to be going or walking vpon the top of the house? And yet I do not so much maruell at the folishnes of thy speech, as to see, how thou couldest get vp thither so high without the helpe of any ladder. [Page] The Angell speedily answered: Much more difficult & impossible a thing it is to flie into Paradise without wings. And hauing so said, he vanished sodenly out of sight. The King being both astonished at the strangenesse of this sight, and musing also at the manner of his speach, continued a long time in a deepe & profound studie, what shuld be meant by that which he had seene and heard. At length considering that the persons who had thus spoken vnto him, did not in all things resemble a humane shape, and confering both his person & his speeches together, hee began to imagine and coniecture that it should be some Angell come from Paradise. And thereupon hauing often and better aduised himselfe of the words, he vnderstoode that by winges the Angell meant good works. As if he had tolde him: That it was impossible without good works to mount vp into heauen. Wherfore from that time forward condemning and detesting his owne slouthfull and Lazie kind of life, he began to reforme himselfe: And he not onely applyed his studies and earnest endeuours to the good gouernment of his kingdome and estate: But he gaue himselfe wholly to good & charitable deedes. By meanes of which his diligence & pietie, he subdued at the last his old humor of slouth and lazines: and he was fully perswaded, that God had sent his Angell in that strange shape and maner, only to impart his good grace and fauour vnto him, & to recall him from so hainous and deadly a sin. These and such like fantasies and fantasticall fables, are euery wher deliuered in the Turkish Alcoran, and in the other bookes of their law for want of better and sounder instructions: And they haue no other meanes, then by rydiculous tales, and feigned visions [Page] and reuelations, and by other such like Idle toyes and illusions, to teach & admonish men to haue those vices in detestation which they thinke to bee the hindraunces and impediments of their Saluation.

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

AMongst the other sinnes which the Mahometists accompt mortall and deadly: That of wrath and anger is not helde to bee the the least, for that it is an occasion oftentimes of many other most hainous and cruel wicked deedes, and doth breede many foule in conueniences amongst friends and neighbours, as slaunders, hatred and enmitie, with fighting and quarrelling, yea many times murthers and manslaughters. For this cause they say: That any man carried away with rage and choller, is not his owne man, nor is master of himselfe: But being gouerned by his rage and furie, his anger doth violently transport him from himselfe (as it were) an hideous storme and tempest. Moreouer they affirme that this must needs be a most hainous and grieuous sinne: For that when men are assaulted with choller, and do giue place to their anger, they do not only forget God their creatour, and all the blessings and benefites which his diuine Maiestie hath bestowed vpon them, and which they ought to haue continually in remembrance: But they are also vtterly forgetfull both of themselues & of others: whereof it ensueth, that being as men blinded, and hauing lost al sence, reason & vnderstanding: they haue no care nor regarde either of their neighbours [Page] friends or brethren, but with all their powers and endeuours, many times they seeke their vtter ruine and destruction: whereas in reason they ought to haue an especiall care of their safetie, welfare, and preseruation. And therefore as this passion doth make men to degenerate from humane nature, and doth (as it were) transforme them into brute and sauage beasts. So doth it vtterly remoue and cast them out from the grace and fauor of God, when they do with such outragious minds and wrathfull violence persecute their brethren and poore neighbors. For this cause they hold it most need full and necessarie for men to cut off and eschew al occasions that may draw them vnto wrath & anger. For they thinke & affirme: That by how much the farther they do keepe themselues from this vice, so much the nearer they are knit and ioyned vnto God. In so much, that this is held for a most certaine & infallible truth in their law: That whosoeuer is angrie with his neighbour for seuen howers together, and doth happen to die in that time, not being reconciled vnto him▪ Hee is surely damned to infernall paines and torment.

Touching Enuie, they say: That it is the most secret and priuie sin, that a man can possibly commit: And that it doth dwell inwardly in the minde of the sinner, being alwaies hidden and concealed in the bottome of his heart. For this cause they haue a most true saying:Saying of the Turkes touching the enuious man, That it is impossible for the Enuious man to be glad and merrie from the hart, nor to take any ioy, pleasure, or contentment of any thing what so euer: Because it is the nature of Enuie continually to gnaw and bite, to torment & consume the hart of that man in whome it is rooted, by the sight of the welfare and prosperitie of him whome hee enuieth. And therefore [Page] they compare and resemble the enuious man vnto a tree which in outwarde shew and apparaunce seemeth to be most pleasant, and beautifull, and is full of greene leaues & faire blossomes, but inwardly is worm eaten, growing by little & little to wax rotten, drie, & withered. And they haue these words vsuall amongst them, deriued frō their Prophet MAHOMET El Becchialo Laien Cadul Genetti Veleuchiane Zaidem: The mening wherof is: That no Mahometists whatsoeuer shall euer see or com to the ioyes of Paradise, although in all other things he be neuer so diligent and dutifull to please God, vnlesse he be verie pure and throughly cleansed from this sinne of Enuie. In regarde wherof to preuent the danger of their damnation, they are wonderfully religious in abstaining from this vice, and they be very carefull that it doe not seize and take holde vpon them.

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

HItherto hath bin shewed vpon what grounds and principles the Religion of the Turkes is founded, and what maner of doctrine is contained in their law. By the discouerie whereof it is most cleare and manifest, that the chiefe hope of their saluation doth depend & consist in the outwarde practise of morall vertues and good deedes: in the auoiding of sinne and such vices as they esteeme to bee mortall: and in the deuout obseruation of those superstitious rites and ceremonies, which are prescribed and propounded vnto them in their law. The which that it may be more apparant, we will now proceede to laye [Page] open vnto you some other of their opinions touching such ceremonies & traditions as they do principally relie vpō for the remission of their sins & transgressions, & for the furtheraunce of the saluation of their soules.

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

The cause of ye Turks pilgrimage to Mecha in ArabiaIt is written in the bookes of the Mahometists, that God gaue commaundement vnto Abraham to erect and build a Temple for the remission of the sinnes of the whole world: And that he did promise vnto him, That who so euer should repaire to the same Temple there to bewaile and deplore his offences and sinfull life, & to demaund pardon for the same, they shoulde surely obtaine their desire and petitions. Whereupon they say, that Abraham hauing receiued this commandement, did presently begin to make that Temple, which they now vse to visit and frequent in the Cittie of Mecha in Arabia.The Temple of Mecha in Arabia visited by ye Turks: supposed to be built by Abraham, And they affirme moreouer, that as soone as Abraham had plotted out the site & fashion thereof, and had layed onely the foundation of it in the whole circuite and compasse of the same: God did confirme his work by a most strange & wonderful myracle, making the hils and mountaines adioyning to bring together the stones and other things necessarie for the building: In so much as Abraham needed not to paine himselfe more then for the making and raysing of the wall onely. They say also that as often and as soone as the wall was reared two Cubits in height: so often did it alwaies sinke downe into the earth, and was swallowed vp of the ground, so as the last rowe or rancke of stones that had beene laide could scant or hardly be discerned. Moreouer they say that the Deuill appeared vnto Abraham, as hee was busily labouring about the wall, of purpose to feare & terrifie him from the worke new begun: But that Abraham being [Page] of a stout and good courage did driue him away by casting three seuerall stones at him. At the length, Abraham hauing continued long at this work, when the wall was brought so high aboue the ground, as it came to be neere about the height of a mans stature: That then God commaunded Abraham to set on the roofe, and to couer it. Which Abraham hauing done accordingly, the wall (by little and little) began to raise it self againe (by miracle) out of the ground, where before it had been sunke; and day by day did growe higher and higher, like a Tree or Plant that had sprung vp out of the earth. Thus this Temple being finished, & brought to his full height and perfection, Abraham entred into the same: and being greatly astonished at the goodlye and wonderfull beautie thereof, hee praied vnto God, and desired of him, That whatsoeuer man or woman shuld come to pray in that Temple, their praiers might be heard, & their requests granted; & that they might be deliuered from the paines of Hell, and from the punishment of the Fire of Purgatorie. Neither was this Praier (say they) made in vaine; but that God did yeeld and grant vnto his request. After which, Abraham being departed out of Mecha, they tell, How hee was commaunded by God to goe vp into the next Mountain, where he shuld finde a Marble stone, being on the one side blacke, and on the other side white: which stone he was willed to take & place before the gate of the Temple. Whereupon Abraham endeuoring to carie it away, according as he was willed, the stone of it selfe did moue and follow after him to the gate of the Temple, into that verie place where it is now seene at this day. Those that go thether in Pilgrimage, doo vse [Page] with great religion to kisse this Stone at their cōming thether: being fully perswaded, that in the last day, they shalbe guided by this Stone into paradice. For there be some of a Beleefe, That this Stone is that Angell, vnto whose custodie Adam & Eue were committed by God in Paradice: who (for that he was negligent in his office and dutie) had this punishment laid vppon him, to be turned into a Stone; & there to remaine for his fault and negligence, till the Day of Iudgement. This, and infinite other fabulous and forged miracles do they report to haue happened at the Building of the Temple of Mecha: in regard wherof, & for that MAHOMET (as they suppose) there ended his life: they doo attribute so great holines and sanctity to this place, as thervpon they haue grounded this their order and superstitious vsage of going thether on Pilgrimage, hoping thereby to haue remission of all their sinnes and offences.

Now that we haue shewed the cause of this Pilgrimage, let vs see in what manner these Pilgrims do prepare themselues towards their Iourney,The maner & vsage of the Turkes when they goe to Mecha on Pilgrimage. and what order they obserue in proceeding on the same. First, they that are minded to trauell on Pilgrimage to Mecha, do hold it requisite and needfull, before they set forward on their Iourney, that they doo lay aside all hatred, malice and enmitie out of their hearts; and, that they doo sincerely and vnfainedly reconcile themselues vnto their aduersaries, forgiuing and forgetting all iniuries, quarrells, and causes of debate and contention between them: for they are of opinion; that if there do remain and abide anie sparkes of offence or mallice in theyr mindes; or, if their aduersaries doo refuse to be accorded [Page] and reconciled vnto them, al their labor and paines taken in their Iourney & Pilgrimage, wold be in vain and to no purpose. When the time commeth that they are to begin their Iourney, the Pilgrims of each countrey doo meete together in one place, and so doo they set forward in great Troopes and Companies. And if there be anie amongst them so poore, that they are not able beare their owne charges; then doo the richer sort defray it for them: and euerie man doth indifferentlye make prouision of victualls one for another: and in so dooing the rich men are perswaded, that they do God good seruice. When they are come to Cayr in Egipt, (which of olde was named Memphis) they doo finde there great numbers of Moores and Ethiopians, who (beeing readie prepared for the same Iourney) doo in that Place expect their comming. Then all of them (ioyned together in one Companie) doo proceede on their Iourney, and take their way towards Mecha: and for three dayes together are they entertained in certain Hospitalls vpon the way, where their costs and charges are born and defrayed for them: which (before such time as the Sultan of Egipt and that Countrey came to be subiected to the Turkish Empire) was then paid & discharged by the Sultan; but since that time hath been at the charge of the Great Turke, whose Deputie in Egipt, doth see these Pilgrims to be furnished with al necessarie prouisions at their departure from Cayr. For, from thence they were conducted on theyr waye by the Admirall; whome the Sultans did alwayes commaund to accompanie them, appoynting a greate number of his Mameluckes or Souldiours, both on horse-backe and on foot to attend vpon the Admirall, [Page] and to safe-conduit the Pilgrimes euen to Mecha: to the intent they should see them safely protected against the violence of the Arabians, who doo vse to lye hidden vppon the sides of the High waies in Rockes and Caues, of purpose to rob and spoyle men as they passe. For that Countrey, hauing verie fewe or no woods at all, is a verie Desart, and like a Sea of sand: the which manie times the winde doth so violently take & blow too and fro, that in a moment it will gather into huge heapes like mightie Mountaines; and sodainly againe it wilbe scattered and dispersed into smoothe & plaine ground. By meanes whereof the Pilgrimes are often-times in great danger and hazard of their liues. Besides there is so great scarcitie and lacke of water, that for three daies iourny they cannot haue any vpon the way by reason the Countrey is altogether voyd of Springs and Riuers: which want is supplied by the care and liberalitie of the Sultan or Gouernour of Cayre; who dooth not onely prouide them of a great number of Water-bearers to carrie water along with them; (for which they haue an yearly allowance of ten thousand Duckats for their paines, and is paid vnto them out of the Publique Treasurie and Reuenewes) but Hee also sendeth with them manie Camells, both loaden with their water, and for the Pilgrimes also to ride vpon for their more ease, and speedier passage ouer that Desart: to the intent they may haue the lesse neede and want of water than otherwise they should.The nature of the Camel to endure thirst and labour more than any other creature. For there is not any beast or creature liuing more patient and able to indure thirst than the Camell: who though he neuer taste neither of meate nor drinke for fiue dayes together, yet will neuer faint nor giue ouer in his trauell. [Page] Besides, he is of such strength in his legs, that he will stand for many dayes without lying or resting himselfe on the ground: especially about the spring time: at which season hee will continue standing for fourtie dayes together. Thus do they trauell ouer the desarts of Arabia, till they come to Modin, or Medina, which is three short dayes iourney from Mecha. There doe they prouide themselues of lodgings in a faire Plaine before the walles▪ or else they rest themselues vppon the ground, hauing great store of victualles prouided and brought vnto them by the citizens and inhabitants of Modin: where also they doe meete with infinite numbers of people, both Merchants and others assembled out of Persia, India, and all other Nations in that part of the East, which are addicted to the law and religion of MAHOMET. The next morning after their comming thither, their whole company is numbred: for they doe holde it a very prophane and vnlawfull thing to perform the solemnity of this feast with lesse than 60000. men at the least. But by how much the more their company doth exceed that number, so much the better and more solemne doe they esteeme it. After they haue thus taken a view of the whole multitude: all of them do go vp into the next mountaine called Arefetagi: where putting off their garments, they do wade starke naked into a riuer running thereby, till they be couered vp to the necke: and in the meane time they mutter certaine superstitious praiers to themselues in secret. And they say that they vse this ceremonie, because that Adam (as they perswade themselues) did in the same place, & in the like manner, thrice wash and couer himselfe in that water: [Page] where hauing deplored his sin which he had committed, he obtained of God remission for the same. After this ceremony ended, hauing clothed themselues, they returne downe again into the Plain before the city of Modin: and then doe they prepare themselues to the celebration of their feast which they begin here at this citie: the cause and maner whereof with the course & order which they obserue both there and at Mecha, & elsewhere, wee will as briefly as wee may make open and manifest.

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

In times past, the Armenians had thought to haue stollen thence the body of MAHOMET: and for that purpose had begunne to vndermine the ground, neere about eight furlongs from the place where it lay, and [Page] so thoght to haue gotten into the sepulcher: but their purpose being strangely discouered, they were apprehended & executed. Thereupon was the sepulcher enclosed with iron grates on euery part, both ouer &c vnder, and on all sides, to the end the body of their Prophet shoulde not at any time bee stollen nor conueied from thence. The Turks affirme, that Mahomet in his last wil & testament prophecied, that his body should not continue there about 1000. yeres: and that then both his religion and empire should haue an end: but to our purpose.

This sepulcher is so reuerenced and honoured by the Turkes, Moores, and all Mahometists, that they doe frequent the same with great religion and deuotion, thinking that they shall obtaine pardon and forgiuenesse of their sinnes, if they doe once kisse the Sepulcher of their Prophet: One of the first things therfore that these pilgrims doe obserue in their peregrination to Mecha, is to visitt this Sepulcher of Mahomet. For the which cause hauing washed themselues (as we haue said) in the riuer vpon the Mountaine aforementioned: and being now entred into Modin to perfourme their deuotion at MAHOMET his Sepulcher; they doe vse first of all with great solemnitie to lay downe vpon his Tombe their Alcoran: which Booke (as they say) was the same that MAHOMET wrote with his owne hand. Then the houre of their prayers and ceremonies approching, their Meizin getting vp into the Towers and Turrets of the Temple, doe with a lowde voyce sing their woonted Psalmes, and doe inuite the people to their ceremonies. When they haue spent three whole houres in the Temple [Page] at their praiers, they issue out sodainly, and with great speed, & with all their force, they run to the top of the next mountaine so hastily, that all their body runneth on a sweat. For they are perswaded: That with this sweating, all the spots and deformities of their sins do distil likewise and vanish away from them. As soone as one companie is thus gotten out, others do succeed in their places, & so folow on after them, doing as the former haue done before them. And after that al haue finished this ceremonie, then presently do they repaire to the sepulchre of MAHOMET to kisse it. These things thus done, they repaire again to the next mountaine, to offer vp their sacrifices, which are fat & goodly rammes: which being killed, they do wrap vp the carcases in the skins: and then euery man may lawfully take away a peece thereof at his pleasure. Then doeth each of them fill a little vessell (which they carry with them of purpose) with certain water springing out of a rocke there adioining, which they call Abemzem sui, that is, The water of Purification. And they do esteeme the same as a most holy relike; because they imagine & affirme, that this water did first beginne to issue out of that rocke, by reason of a stoke that MAHOMET gaue it with his foote. In regard whereof they do vse to carrye of this water home with them into their countries. And if any of them happen to die on the way, they doe with that water besprinckle the garments, wherein the dead body is wrapped: supposing thereby the party deceased doth obtaine pardon of all his sins. During the time and solemnitie of this their feast: if it happen that any one who is a slaue either by purchase or by inheritance, doe enter into the Temple: hee is [Page] by his entry presently enfranchised: and his Maister cannot from thenceforth by any meanes depriue him of his libertie. If any woman be desirous to enter into the Temple during this feast, the order is, that the husband must leade her thither, holding her by the hand: if shee be a widdow any other man may supplie the roomth of a husband in that behalfe. But if she be a maide, the custome is by their lawe, that shee be led thither by a yong man. After they haue ended theyr ceremonies in the Temple, they spend al the rest of the day in singing, dauncing, and such like kindes of mirth and merriment, to testifie and make shew of their exceeding ioy, for that they holde themselues to be deliuered that day from the paines of the fire of purgatory. Howbeit they are of a beleefe, That for all such as doe again pollute themselues with the committing of new sins, God hath prepared another purgatory in hell:Opinion of the Turkes touching double purgatory the torments whereof (being with all extremitie of cold) they affirme to be farre worse than the fiery purgatory: and that there is no deliuery of those soules from thence which are once brought i [...]to that place, but that they are to continue there for euer, without al hope of redemption. These things being thus ended, and accomplished at Modin in honor of MAHOMET his sepulchre, the next morning early they proceed on their iourney towardes Mecha, to visite the Temple there builded by Abraham, and to consummate the rest of this their feast of Easter. Where being come, for that the place is not capable of them al at once, part of them do stay without before the Temple, vntill such time as those which be first entred, haue perfourmed their deuotion, and then others do enter and succeede still in [Page] order after them, dooing as the rest haue done before them: For there also they vse many and diuers ceremonies, besides most ardent and vehement prayers made vnto God, that it would please him to heare them, and to grant their petitions which they there make vnto him,The Mahometan and Turkish pilgrims visite the sepulchre of Christ at Ierusalem. as he heard and granted the prayer of Abraham at the building of that temple. From thence (all their rites and ceremonies being ended) taking their iourny homewardes, they goe first to Ierusalem, which place they call, Cuzu Mobarech: And then also vsing certaine praiers, they visit the sepulchre of Christ, for they haue an opinion, that vnlesse they visit that sepulchre & the holy land, aswel as the sepulchre of Mahomet, their pilgrimage to Mecha would little auaile or profit them, nor that it woulde bee pleasing or acceptable vnto God

All things being nowe finished, which doe in anie sort appertaine to the solemnitie of their feast and sacrifices,The manner and ceremonies of the Turkish pilgrims at their departure homewardes from Mecha. the next morning they do depart all together in troopes and companies, and in the same order that they first set forward, taking with them all their carriages, beasts, camels, and other prouisions; the first troope that marcheth are the Indians, after them the Persians, and so euery nation each after other in seuerall troopes. The morrow after the day of their departure cōmeth the Admirall of Egypt with a great multitude of Mameluckes and souldiers, who hauing first taken that Alcoran which was layde vpon the tombe or sepulchre of MAHOMET at Modin, and set the same vpon a Camel richly trapped, and couered al ouer with scarlet: he causeth it to be caried along with him [Page] vnder a rich and beautifull canopie. Before the Camel march the Mameluckes and souldiours; and after foloweth a huge multitude of other people: who beeing come within a dayes iourny of Caire, the Soldan commaundeth all the rest of his Mameluckes and souldiours, and all the Citizens of Caire to goe forth of the citty to meete with them. Then doe they altogether accompany the camel to the Soldan his pallace, where the Soldan himselfe comming forth, after he hath saluted them, doeth receiue and entertaine them with great courtesie. Whereupon the Camel with the Alcoran being brought neere vnto him, presently kneeleth downe, being taught aforehand so to do. And in the mean time all the pilgrims do sing certaine psalms or hymnes after their maner. Then approcheth one of their priests called Imam: who being clothed in most precious & perfumed garments, and hauing his armes and hands couered with crimosin taffata, taketh down the Booke from the Camel, with notable reuerence and solemnitie. And hauing himselfe first kissed the same with great deuotion, hee offereth it to be kissed likewise by the Soldan, and afterwardes holdeth it aloft, so as it may be plainly seene of all the people: who as soone as they haue a sight thereof, sodainely, & with great force and violence doe assault and set vpon the Camell, and with their swordes, daggers, and kniues doe cut him in a thousand peeces, so that euen in a moment, there is not any thing left, either of the Camell, or of his furniture. For euery man getteth vnto himselfe some little portion thereof, as a most holy and sacred Relike of great price and estimation: supposing themselues by the possession therof to be most blessed [Page] and happy. This done, they doe immediately seperate themselues, and eache man prepareth himselfe with all speede to returne home into his owne countrey.

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

BEsides this pilgrimage vsed by the Turkes to Mecha, and else-where for the remissiō of their sins, there be many other thinges, wherein they do repute no small religion and holines, supposing that by them likewise they shal merit great fauor at Gods hands: & that the same are special & ready means for the furtherance of their saluation. Of this kind are their temples & religious houses builded for the celebrating of their Mahometisme and superstitious ceremonies: and their hospitals founded for the relief both of poore & impotent persons, & of trauellers and pilgrims, with manie other like workes done to that intent and purpose: for the manner and vsage of the Turkes is,Of the last willes and testaments and legacies of the Turkes. when any of them falleth sicke, and thinketh that they shall die, to send for their friendes, neighbours, and kinsfolkes, to the intent they may in their presence make their last will and Testament. The most parte of the Legacies which they doe giue and appoynt in their willes and Testaments, are to such holie, religious, and publike vses, as they do think wil be very meritorious and beneficial to their soules, for some of them giue largely towardes the making or repayring of highwayes, Bridges, and Cawseyes, for the ease of [Page] Passengers; others for the making of Conduicts, Cesternes, and Water-pipes, for the conueyance of water from places farre distant to such of their Hospitalls or Temples, as being scituated in drie and barren Places, are ordinarily frequented vppon Deuotion and Pietie. Some also doo giue large Legacies for the redemption of Prisoners and Slaues from bondage and imprisonment. And there be manie of their Women (which kinde exceedeth all others in Superstition) who doo bequeathe great store of money to bee distributed amongst such Souldiours, as haue slayne anie certayne number of Christians; for that they hold this to be a Deede verie pleasing and acceptable vnto God. Vpon these and such like Workes and publique Deedes doo the most part of the inferiour sort of People bestowe great summes of money by their last Wills and Testaments: but the Emperours of the Turkes, and some of their Bassaes and chiefe Nobles, when they make their Wills, and doo appoint anie Legacies to such vses, they doo it commonly for the building of Temples or Hospitalls, or some other such like great and sumptuous Workes: supposing, that by the largenes of their bountie and liberalitie, and by the greatnes of this their deuotion and deedes of pietie, they shall merite the more grace and fauour at Gods handes; and, that it wilbe the more for the safetie & benefit of their soules. Wherefore, seeing they haue both their Temples and their Hospitalls in so great regard, and doo attribute so much holines and merit vnto those Works; it shall not bee amisse (in a word or two) briefly to describe the forme and order both of their Temples and of their Hospitalls.

[Page] The manner of the Turkish Temples.Their Temples or Meschits are (for the most part) quadrant and foure square, not much vnlike to our Churches; yet greater and larger in length, and then in bredth: and some of them are more large and ample & more sumptuous than others. The Temple of Saint Sophy at Constantinople is (of all their other Temples) the most beautifull & excellent. The forme and fashion therof is round, like vnto the Temple of Santa Maria in Rome: which being builded by the auncient Romans, was by them called Pantheon: But that this at Constantinople dooth greatly excell the other, both in largenesse,The description and excellencie of the Temple of Saint Sophy in Constantinople. height, and beautie. The Roofe therof (being made arch-wise) is couered al ouer with lead, hauing one only Light or Window in the toppe thereof, made round like a Loouer. Within, it is beautefied on all parts with curious worke of Porphiry & fine Alablaster; hauing two rowes of goodly Marble Pillers each ouer other: of the which, those of the first rowe are so big in compasse, as two men hand in hand can scarce clip and embrace them; their length also beeing proportionable to their breadth. Aboue them stand the others, somewhat of a lesser size, supporting the Loouer in the toppe of the Temple. The Gates thereof are faire and stately, aunswerable to the beautie of the Building, and are couered all ouer with plates of brasse. One of those Gates (as they imagine and giue out) was made of the wood of Noah hys Arke: for which cause, there are in it three seuerall places or partitions, left vncouered without any bras, to the intent such as repaire thether, may come to kisse the wood of that Gate: by which ceremonie, they do assure themselues to haue their sinnes pardoned. This [Page] Temple was first builded by Iustinian the Emperour: but after that Constantinople came to bee conquered by the Turkes, they threw downe all the Altars within it, and tooke away all the Images and Pictures. For that they say, God onely is to be adored and worshipped: Opinion of the Turkes touching the hauing & worshipping of Images. and that there is not anie reuerence at all to bee giuen to Stockes and Stones, neither to Brasse, Golde, n [...]r Siluer, nor to anie Images of anie kinde whatsoeuer. All the Belles of that Temple they made into Great Ordenaunce, because they haue no vse of Belles amongest them: but the Temple it selfe they haue conuerted to their owne superstitious vse, making it a Mosche or Meschit, for theyr prophane Prayers and Ceremonies: & they haue it in that accompt and reuerence, (notwithstanding it was buylded by Christians) as it is verye much frequented, and that with great Religion by infinite multitudes of Mahometists; who (in regard thereof, as also for the beautie and greatnesse thereof, doo now esteeme it as the principall of all theyr Meschits. In the Reigne of Baiazeth the second, there were numbered (at one time) sixe and thirtie thousand People that resorted thether at one of theyr Easter Feastes, vppon Deuotion to visite it, and to praye wythin it. Mahomet the second (after hee had conquered that Cittie, and had made choyce of it to bee the chiefe Seate of his Empyre) did erect there another Temple, in all poynts lyke to that of Saynt Sophy: which is also without anie Images or Pictures within it; but it is set out and adorned with golden Letters, after the Morisco fashion.

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

Hauing sufficiently discouered the manner and fashion of the Turkish Temples; let vs now (in a word or two) shew the order of their Hospitalls, which they call Imareth. The order of the Turkish Hospitalls. Of these (throughout most of their dominions) they haue as great store as of Temples: and [Page] they are ordained purposely, for the releefe of poore People, of Pilgrimes, of Trauellers, and of sicke Persons, with meate, drinke, and other needfull necessaries, both for themselues and their horses. Howbeeit they do not in all their Hospitals vse to giue one kinde of dyet, but diuers and sundrie sorts of meats, according to the diuersitie of the places. In some, they vse to giue them Ryce, which they call Pirinct Tsorba; and some allowaunce of flesh: in others, they feed them with a kinde of meat, called Boghdatas; which is made of wheate, with a certaine quantitie of bread, and water for their drinke. They haue places appointed for them to lodge in: some priuatelye and seuerall, others openly and in publique: howbeit they sleepe not vpon beds, but on straw or haye, vnder the couering or roofe of some house, prouided of purpose. This allowance (in most of their Hospitalls) is common to all persons both poore & rich, be they Christians, Iewes, or Turkes; and they haue it freely, & without paying for anie thing: to which end, there are great Rents & yearly Reuenewes giuen for the maintenance of those Hospitalls, and the releefe of such as resort vnto them. In Constantinople be manie of those Hospitalls; one of which (builded by their Emperour Mahomet the second) is in a manner the chiefest: and another, begun to bee buylded like vnto that by his Sonne Baiazeth, which was afterwardes finished by his Sonne Selim the first. Both of these haue about fiue and twentye round Turrets couered with lead: one of which beeing in the middest of the other, is larger and greater than the rest; and vnder it are lodgings and dwellings appoynted for the Priests. On one side of the Hospitall [Page] are set beddes for Pilgrimes, where they are entertained (together with their seruaunts) verie curteously, and may continue there for three whole dayes together. And so maye all Trauellers, hauing both meate and lodging allowed freely, both for themselues and their horses. On another side of the same, are beds and lodgings ordained for Leapers, and other sicke and diseased persons; which are there attended and nourished verie carefully: for they spare for no costs or charges to helpe them; but the greater that is their misery, the more care and compassion they take of them. And therefore they haue there purposely prouided to attend them, both Phisitions, Surgeons and Apothecaries, lodged and maintained in those Hospitalls. Three times a day may any man that wil come and eate there in a place seuerally prouided of purpose. They haue also in each of those Hospitalls a certaine allowance for fourteene Schollers and Doctours that studie the Lawes of MAHOMET, who haue their lodgings apart seauen on the one side, and seauen on the other side. The Gouernours of the Hospitals, haue their lodgings likewise seuerall to themselues; and they haue the care and disposing of the rents and Goods which are giuen and bequeathed to the Hospitalls. Some say, that the Reuenewes of that Hospitall which was builded by Mahomet, amounteth to an hundred & fiftie thousand Duckats by the yeare; and that the other hath rather more than lesse. In either of these Hospitalls, there is a faire Meschit or Church builded; each of which hath a little Chappell builded close adioining vnto it, wherin the Founders of those Hospitalls lie buried, both Mahomet and Baiazeth, each in his owne Chappell [Page] which himselfe had builded. For themselues hauing taken order before their deathes, and made choyce of those places for their Sepultures, they did ordain those Meschits or Temples in either of those Hospitalls, because they wold haue those Priests (which were maintained there vpon their allowaunce) and all such Pilgrimes and others (as should come to take and enioye the benefit of their bountie and liberalitie) after they had fedde and refreshed themselues, there and then to pray to God to haue mercie vpon their soules.

There is another Hospital in Constantinople, which was builded after these by the Emperour Solyman the Sonne of Selim; which dooth so farre surpasse all the former, both in greatnes, beautie, and riches, that it exceedeth them beyond all comparison. As for others of a meaner sort and lesser proportion, it were both an endlesse and a needlesse matter to intreate of them. For all the Bassaes, Nobles, & better sort of people amongst the Turkes, are generally so addicted to these kinde of workes; and they are so wonderfully possessed and carryed awaye with this humour of building both Hospitalls, Temples, Common Innes or Hostells, Bridges, Cawseys, Conduicts, and Water-coutses, and such lyke Edifices; that there is almost none of theyr Cittyes, Prouinces, or Countreyes, but you may see in them sundrie (yea infinite) Testimonyes of theyr bountifull and liberall Dispositions towardes these kindes of VVoorkes and Buildinges. In so much, that if anye man should behold the multitude of them, both in Constantinople and else-where within the Turkes Dominions; and should therewithall consider the manner and quality [Page] of those workes, both for sumptuousnes, cost and curiositie; the great and strange prouisions and expences made and laid out vpon them; their excessiue rents & yearely reuenewes, and the huge summes of money, which are dayly giuen from time to time for their encrease and maintenance: hee might make a question; whether were more to be wondered at, either the multitude and magnificence of those buildings; or the Superstitious Opinion and Conceipt of this Nation: who doo repute such singular pietie and deuotion in the making of them, that they think they cannot in anie of their actions either doo God better seruice; or finde a more readie and better meanes to bring theyr soules to the blisse of Paradice.

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

WHensoeuer anie Turke is at the point of death, his friends and kinsfolks do come to visit and to comfort him: & (putting him in minde of his sinnes) they doo aduise him, with a contrite and repentaunt heart to bewayle and deplore his fore-passed life and offences. Then do certain of their Priests reherse & read ouer certain himnes or Psalmes. By which time, if the Partie be not alreadie dead, but that the pangs of death doo still continue [Page] and holde him, they doe bring thither their Alcoran; out of the which they doe reade a certaine prayer, repeating it seuen times: which praier in their language they call Thebara echelezi: for they are of opinion, that before they can say that prayer thrice ouer, the partie will haue yeelded vp the ghost. But if they do as then perceiue any token or shew of life in him, they doe recite an other Psalme, which they call I asinnell Curanil Hecin. And this they doe, to the intent the Deuil may not any way endommage nor hurte his soule, whilest he is in the extremitie and paines of death. After that the breath is departed out of his bodie, they lay foorth the corps vpon the grounde in the midst of the house vpon tapestrie clothes, turning it vpon the right side, with the face towardes the South. Then doth there assemble certaine of their priests which are to bury him: who (hauing brought with them a certaine corde or string, whereon are a multitude of little Beades, made of the wood of Aloes, not much vnlike those which are vsed in the church of Rome for their Pater nofter Beades,) they doe tie the same round about the dead body, turning it some foure or fiue times. In the doing whereof, still as they come to touch euery one of those Beads or roundels after other. The Priests (who are to the number of twenty or vpwardes) doe all at once turne their faces towardes the standers by, & say, Subanasella, that is: God haue mercie vppon him. Then do those Priests take vp the corps and carry it out into the Garden, where (hauing laide it vpon a Table two handes breadth aboue the ground,) there be certaine who are appoynted to make ready the corps to the buriall, who first of all doe take away the shirt from it. [Page] And then couering the secret partes with a new cloth made of fine bombaste, they doe wash the body all ouer from the head to the feete with warme water and sope: after which they do wipe and drie the same again with two other very fine & white clothes made likewise of bombaste. In the which (as it were) in a funerall or winding sheete they do wrap the corps: and after they haue sprinckled it with rose-water, perfumes, and other odoriferous things, then they put vppon it the best and most precious garments that the partie vsed to weare whilest he liued. And at the head thereof, vpon a peece of wood made and fitted of purpose, they do set his hat or turbant trimmed with roses and sundry sortes of flowers, and so doe they lay it vpon a beere.

These ceremonies about the dead bodie (if it be of a man) are done by men: but if it be a woman, they are perfourmed by women. The Priests in the meane time hauing begunne the ceremonies of the funerals, at the last, some of them doe take vp the corps vppon their shoulders, and doe carry it towardes the Church with the head forward after the fashion of the Iewes, and contrary to the vse and manner of the Christians. Before the corps do go their Monks with candles burning in their handes: after it folow the Priests singing still as they go this Hymne: God is God, and the true God; and Mahomet was sent from God: after them folow the men, first the kinsmen of the partie deceased, and then the rest of his friendes and neighbours. The women in the meane time staying at home mourning and lamenting for the dead, doe prepare a banquet for the Priests, who when they haue brought the corps to [Page] their Temple or Meschit, doe set it downe before the Temple doore, till they haue perfourmed all the ceremonies of their funeralles. Which done, they take vp the corps againe: and going on all together, they cary it out of the Cittie to the place ordained for burialles:Of the place of burial amongest the Turkes, and the maner of their sepulchres. for neither is it lawful amongest them to bury in their temples, neither do they vse to bury any within their Citties: howbeit their Emperors and their Bassaes, and other grand Seigniors, that do build any hospitalles or Mosches for their soules health, do prepare sepulchres for themselues in some little chappel neere vnto those Temples and Hospitalles, where they doe giue order to haue their bodies buried. And it is a common and vsuall thing amongest them for the better sort to prouide their owne sepulchres in their life time: notwithstanding that the greater number haue them made by their friendes and kinsfolkes after their death. Many of them do make their sepulchres in their Gardeins, or in some other solitarie places: and yet they haue certaine seuerall places of buriall appointed for the common sort (like vnto the churchyards of the Christians) where you may see infinit Toombes one adioyning to another; some made of Bricke, some of Marble, some of other stuffe, according to each mans state and abilitie. They haue a vse at their funeralles, that (if the partie deceased be a Gentleman) or nobly borne, his horses and coursers shal be led with his corps; and his toome shall be adorned and trimmed with many Epitaphs: & if he be a great seignior or captain, his horses are sadled with steele saddles set on the contrary way, and with their best and richest caparisons: and they vse to hang certaine thinges at their noses, which doe make the [Page] horses to goe continually neying, to make a shew, as though they did it for the losse and death of their lord and maister. Moreouer, they vse to carry with them the truncheons of their launces, with their Standardes also and ensignes trayled along vpon the ground. The great personages haue a vse to plant about their sepulchres sundry sortes of plants, with store of violets, and other sweete and pleasant flowers: but the poorer sort buried in their common graues, haue their toombes onely made of plaine marble stones, with certaine letters or caracters ingrauen vpon them after the Turkish fashion. But to proceede with the manner of their funeralles. When they haue brought the corps to the place appointed, & that it is laid in the sepulchre, then doe they cast some earth vpon the face of it, and so closing vp the graue or tombe, they returne backe againe to the dwelling house of the party deceased, where the priests (after that they haue saide certaine prayers for his soule) do make merry with a daintie banquet prouided for them of purpose, and euery one of them hath fiue Aspers giuen him for his paines, by the friendes of him that was buried. But if the partie be poore, then is there a collection made for money, wherewith to pay the priests, and to discharge the expences of the funeralles.The manner and time of mourning for the dead amongest the Turkes. This also is not to be pretermitted, that the Turkes do vse at their funerals to weare Blackes, notwithstanding that they doe not continue the wearing of them aboue eight dayes. And those that are of great accompt and estimate, doe not vse to weare them anie longer than for three daies: at which time all the kinsfolkes and friends of the dead, do assemble themselues together, and hauing vsed some comfortable speeches, [Page] and wordes of consolation ech to other, they do from thencefoorth clothe themselues in their woonted habite and apparell. Howbeit the friendes of such as are departed, do not forbeare for all that oftentimes to visite their sepulchres, especially their mothers, sisters, & wiues, and some other women of their kinred and familiar acquaintance, who do oftentimes make repaire to their toombes, and frequent them, of purpose to weepe and lament ouer them: in token and remembrance, that the like lot and fortune is one day to befall and happen vnto themselues.

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

THe faith and beleefe of the Turks concerning the Godhead, and by what meanes they do hope and expect the saluation of their soules, hath sufficiently beene expressed in the precedent discourses It now resteth that wee deliuer their opinions touching the estate of the soule after it is departed out of this life: and what they thinke of the generall Iudgement and resurrection of the dead: as also what kinde of ioyes they imagine to be reserued in Heauen for such as liue well and godly; and what torments be prepared in Hel for the wicked [Page] and vngodly. For they doe generally beleeue and confesse, that there is a time wherein the world shall haue an end: and that there is a day ordained for the general iudgement of all mankinde, wherein the bodies of the dead shall be raised and reuiued by the power of God: and that ech man shal then appeare before the maiestie of God both with their soules and bodies, to receiue the reward of their good and euill deedes done in this life, with an endlesse recompence, either of eternall blisse, or euerlasting vnhappinesse. In al which points of their religion, albeit the Turkes be to be esteemed farre better than the Epicures and the Atheifts, who deny the immortalitie of the soule, and doe acknowledge neither God, nor Deuill, heauen nor hell: And though they goe farre beyond the heathen Philosophers, and all the Gentiles and pagan Infidelles, who thought the world to be eternall, and held the resurrection of the bodie to be an idle dreame and fable: yet for that their opinions in this behalfe do notwithstanding differ in most points from the doctrine and traditions, both of the Iewes, Gentiles, and Christians, and are ful of most grosse absurdities and fantasticall toyes, and vile impieties, farre differing from the trueth and sinceritie of true religion: we will therefore briefly set downe, how, and in what maner they do imagine of these matters.

Opinion of the Turkes of the state of the soule presently after the departure thereof out of the bodie.First this is one opinion and vain perswasion of the Turkes, that when any dead person hath laien and rested about the third part of an houre in the sepulchre, God doth then send and put into it a new spirite: and that therevpon also there doe repaire vnto him by the [Page] appointment of God two Angelles: of the which one (as they say) is called Nechir, and the other Remonchir: who (being of a most terrible aspect and fearfull countenance, & hauing burning fire-brands in their hands) do examine the dead man of his fore-passed life in this world. Which if they finde to haue bin verie wicked and sinful, they do then scourge him with fiery whips: But if his life were good and godly, they doo then transforme him into the shape of a goodly and beautifull Angell, and they giue him good and comfortable speaches: telling him, that hee shall rest and remaine there (accompanied with all his good deedes) vntill the last Day of the Generall Iudgement. The manner whereof (according to the Tradition of the Mahometists) is as followeth.

It is an opinion generally embraced,The opinion of the Turkes touching the maner of the worldes end. and constantly affirmed by the Turks; That there is an angel aboue in heauen named Israphill; who (hauing a Trumpet in his hand) is appointed to stand always in the presence of God, and to be in a readines (when God shall commaund him) to sound his Trumpet, and to make an ende and consummation of the world. As soon as this Trumpet shalbe sounded, all those that are then aliue vpon the Earth shall in a moment fall downe dead to the ground: and the Angells also which are in Heauen shall die likewise. And this theyr Opinion they doo confirme out of these words of their Alcoran:Opinion of the Turkes that the Angelles are mortall. Culumen, Alleiafan, ve, geb, tab, vegei, roebic, tull, gela, li velle I cheram: that is, God hath spoken it with his mouth, That all mankinde is mortall: and that all creatures shall haue an end, either by age, or by some accident. [Page] Hereof the Turkes conclude; that not only men, but that the Angels also are mortall. And although manie of their doctours, and such as are best seene in their religion, do oppose themselues against this opinion, and do contradict it vpon good reasons, and with no absurd arguments: yet when those words are alleadged against them,Alcoran of the Turkes must not be contradicted by any man vpon paine of death. they are soone put to silence, and do subscribe to this opinion. For that no man must gainsay or deny any thing contained in their Alcoran: But whosoeuer shall dare eyther to dispute against that booke, or to doubt of any article therein written, he shall be sure, eyther to haue his tongue pulled out of his head, or else his bodie to be burnt and consumed with fire.

But to our purpose. They holde also, that immediately vpon the sound of the trumpet by the Angell, there shall be so great and terrible an earthquake, that the whole frame of the world, both earth, and heauen shall be ruinated: insomuch as the rockes and mountaines shall fall and tumble together with such force and violence, that they shall be broken into powder and dissolued into dust, and heapes of sand: and that then God wil create a newe Light, and newe Aungelles, equall in glory and dignitie to the former. After which hee will cause to fall a pleasant and svveete raine, which they call, Rehemet sui: that is, The raine of mercie: with the which the earth then lying in dust shall be watered: and so shall it remaine for fortie dayes together. Howbeit, they say, that those dayes then shall be longer than are the dayes at this present. And manie of them hold also, that from thenceforth, there shall not be anie darkenesse of night as is nowe [Page] vsuall; but that the night shall be most cleare and lightsome, and that there shal be no need of sleep for the sustentation of their bodies. And they say; That after the end of those fortie dayes, God wil commaund the Angell Israphyll to sound his Trumphet againe the second time: and that at the sound thereof the dead shall sodainly arise & bereuiued from death to life. For whē Israphyll hath thus blowen his Trumpet, the sound thereof (say they) shalbe with such an exceeding noise, that it shalbe heard ouer the whole World: and that thereupon all the Dead (euen from Abel vnto the ende of the World) shall immediately be raised, and rise againe in the same manner and habit as they were buried.The opinion of the Turkes touching the manner of the Resurrection of the Dead. At which time there shall appeare great varietie & diuersitie of countenaunces: for some shall shine clere and beautifull as the Sunne, others as the Moone, and manie like the Starres: some againe shall haue vgly visages blacke and darksome; others shall haue the heads of swine with great and swollen tungs, and such lyke deformities. And at that time, all in generall shall crie and exclaime with a lowd voyce; Nessi, Nessi: that is, Woe is mee most miserable and wretched man, who haue suffered my selfe to be ouercome with my filthie lusts and lewd desires. Whereupon the Angells shall shewe and point at each man with their fingers, reuealing & manifesting either their good works or wicked deeds. Then all those (whose faces shalbe found to shine lyke the lights in heauen) shal stand & appear most glorious in the sight of God,The opinion of the Turkes touching the manner of the General iudgment. by reason of their vertuous and good deeds; whereat the wicked shall haue enuie & despight. As for those who shall then be seene with deformed faces of hogges and swine, they are such as [Page] haue been greedily addicted in this life to the getting of riches by vsurie and other vniust and vnlawfull meanes: and they who shall haue their tungs swolne great & loathsome, are such as haue bin liers, deceiuers, blasphemers, periurers & such like: and they that haue been puffed vp with pride & arrogancie in this world, shall then be troden vnder foote, and trampled vppon by others. They say moreouer, that GOD will then question with the mightie Potentates of this world, both Emperours, Kings, Princes, Tyrants, and other Signiors & great Personages, who haue reigned with force and violence, and haue tirannized ouer their subiects and inferiours with oppression and iniustice. Besides, they doo imagine and affirme, That GOD will then seperate and deuide all the wicked & vngodly into seuentie seuerall Companies, and will examine euerie man of all their deedes in perticular, both good & bad; which shall (at that time) be laid open before thē, so as there shal not need any testimonies to be brought against them: for that there is no part or member of their bodies, but will then openly & voluntarily confesse the truth, what euill it hath committed; and each man will accuse himselfe of all his owne misdeeds, yea euen of their wicked thoughts & cogitations, though they neuer came to be executed & put in action. They say also, that Michael the Archangell will be there present, hauing in his hand the Ballance of the Diuine Iustice, with which he will weigh the Soules, and so wil discerne the iust from the vniust. Moreouer, they haue a conceipt, that Moses shall stand thereby with a Standard; vnder the which all those shalbe assembled who haue obserued and fulfilled his Law: and that next to him there shalbe Iesus Christ the Sonne of the Virgin [Page] Mary with another great Standard; vnder which shall be assembled all those Christians that haue kept & obserued his Gospell; and that he shall then bee Iudge of the deeds of al men, & of al things done in this world. On the other side (at the right hand of Christ) they say that MAHOMET shalbee with another Standard, hauing all his Followers about him, whom he shall there shew vnto Christ. Thus all those that haue done good in this life, shall appeare vnder their seuerall and proper Standards, where they shall finde a most sweet and pleasant shadow to comfort & refresh them: But as for all those who are not vnder the shadow of some one of those Banners, they shall be most extreamely scortched with the burning beames of the Sunne, according to the quantitie and proportion of their misdeeds: & that both the one & the other shal remain in this estate, till their Doome & final Iudgement be giuen vpon them.

As soone as the Soules haue heard their Iudgement pronounced by the diuine Sentence, they say, That thē the Angels shall appeare on all sides, in a most glorious and beautifull habit, distributed and deuided into seueral troops & companies; each of them hauing his place assigned vnto him, the Cherubins on the one side, and the Seraphins on the other: some of them playing vpon instruments of musicke, & some singing of psalmes and hymnes:The opinion of the Turkes touching the felicitie of the soules in Paredice. & that many of them shal attend singing and reioycing at the Gates of Paradice, to welcome the blessed Soules of such as haue obserued the diuine Cō mandements. And they affirme, That there shalbe no difference betweene Turkes and Christians, Iewes and Moores; neither shal one be known from another, but all such as haue liued well, and haue done good deedes in the sight of god, shalbe of equal beauty & blessednes. [Page] howbeit that amongst the wicked and reprobate there will be euident and apparant difference, and that each shalbe discerned from other. Moreouer, they dreame, that God wil appoint a large and spacious place in heauen for those souls that shal be admitted into Paradice: where (according to their merites and deserts) euerie one shall haue a perpetuall Habitation, and a goodly mansion place of a most glorious and beautiful brightnes: and that they shall haue manie Sunne beames appointed for them; vpon which they may (at their pleasure) ride vp and downe about Heauen, to take a view of those delights & precious things, which God hath there made and created. Besides all this, they do dreame of other pleasures in Paradice both of venerie, and also for the belly. For they imagine, that they shall haue there certaine apples and fruites of a most heauenlye taste: and that as soone as they haue eaten one of those Apples, God will immediately cause others to growe in stead thereof. Likewise (for the quenching of their thirst) that they shall haue certaine Riuers in Paradice, cleere as the Christall, & sweet as suger. Of the which after that they shal haue tasted, both their sight & their vnderstanding shalbee so quickened and enlarged, that they shalbe able to see from the one Pole to the other; and that both the meate and drinke which they take, shall consume within their Bodies, onely by a fine and subtill kinde of sweate distilling from them. Moreoouer, they doo imagine that they shall haue there, delicate and choyce wiues (which they call Vri): that is, Women shining bright and beautifull as the Sunne. For you must note, that the Turkes doo hold, that none of the women liuing in this World, shall enter into Paradice, [Page] but that such as haue liued wel,Opinion of the Turkes, touching the estate of women after this life. shal haue a place without the Gates of Paradice, where they shall euer remaine in great ioy and blessednes: and, that the residue (who haue liued wickedly) shall goe into a place of torment in Hell, which is there also prouided for them. Moreouer, they saye; That those theyr newe Wiues which they shal haue in Heauen, will euery day become Virgins and Maids againe; and, that they shal continue and dwell with them for euer, without growing olde or aged: and, that euerie man in Paradice shall continue to be still of thirtie yeares of age and no more; and the women of fifteene or twentie yeares: and, that they shall continue & remaine for euer and euer in that ioyfull and happie estate, still praising and lauding God for this grace and fauour graunted vnto them. These be the celestiall ioyes, which the Turks doo dreame of, and promise vnto themselues in Paradice: where they doo affirme, that those three Standard-bearers (afo [...]e mentioned) Moses Christ and Mahomet are the chiefest amongst the whole companie of the blessed soules; & that each of them hath (by Gods appointment) a particuler and peculiar part of Paradice allotted vnto them for their Dominion.

It is written in the Alcoran, That all those who are damned by the iustice of God for their sinfull & wicked liues,The opinion of the Turkes touching the paines of hell, are particulerly knowen and discerned by their names; for that they carrie them written vppon their foreheads; and euerie one of them hath a packe or sachell laid vpon his shoulders, containing both the greatnes & number of the sinnes which he hath committed. Being thus loaden with the burthen of theyr sinnes, they are led betweene two great Mountaynes [Page] through a straight and narrow passage: and that from both those Mountaines there leadeth a Bridge of thirtie myles in length; which being made arch-wise, one part thereof is mounting vpwards, in the middest it is smoothe and plaine, and at the farther ende thereof it hath a great downefall. This Bridge (they saye) was made (by Gods appointment) of keene and sharpe yron, cut out and indented with manie short pricks and pointes in it. They call it, Sera Cuplissi, that is, The Bridge of Iustice: vpon the which, all the sinfull Soules are to passe with the weightie burthen of their sinnes vpon their shoulders. And that on the one side of this Bridge shall tumble downe (headlong into hel) al those which haue been drowned in sinne and wickednes in this world: where being consumed with extreme torments in flames of fire, they shal be reuiued againe to the same paines and torments anew; and so shall they continue euerlastingly without end. On the other side of this Bridge, all those (who haue not beene altogether giuen ouer to sinne and wickednes) shal fal down, not into Hell, but into a certaine Purgatorie: out of which they shalbe at length freed and deliuered sooner or latter, according to the quantitie and quality of their sinnes: and from thence they shall be taken vp and receiued into the ioyes of Paradice. Moreouer they beleeue, that there is in the middest of Hel a certain Tree growing, which they call, Zoacum Agacci, that is, The Tree of bitternes: which though it grow in the midst of the fierie flames of Hell, yet (such is the wil of God) that it is alwaies greene and flourishing, with great abundance of apples continually growing on it: which Apples (they say) are like to the heads of diuels; and [Page] that of these apples the damned Soules shal eat, hoping to coole themselues, & to find some refreshing of their burning heat; but what with the bitternes and poysoned taste of the fruite, and with infernall paines which they indure, the anguish of their tortures shal rather increase and be augmented more and more; and their torments shalbe most grieuous and vnspeakable: the Diuells also shall bind them with fierie chaines, & so drag them vp and down Hel for their greater plague & torment. Howbeit they affirme, That all those Soules which in the midst & extremitie of their torments do call vpon the name of God, and craue aid & help from his Maiestie, afterwards they shalbe released, and receiued vp into Paradice. And, that none shall rest or remaine for euer in Hell without hope of redemption: but onely such as doo vtterly despaire of saluation, and doo continue hopelesse of Gods fauour and mercie.

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

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

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

There bee two sorts of Religious or Ecclesiasticall persons (if we may so terme them) amongst the Turks; namely their Priests: all which (by a generall name) they call Talismanni; and are litle or nothing differing from secular persons: and their Monkes or rather begging Friers, which being in the nature of Regular persons) are tied to certaine orders and superstitious rules and obseruances. Of each kind, there are diuers & sundry sorts, as hereafter shalbe particularly declared. Their Talismanni (or Priests) are married, hauing wiues and children, as other Turkes: and they goe clad after the manner of the secular sort. They are chosen by the People, and haue a certayne Fee or Stipend allowed them for theyr maintenaunce from the Emperour. [Page] And if their charge of children be so great, that their ordinary allowance is not able to maintaine them: then they doe exercise some one Mechanicall trade or other (such as befitteth men of a free estate and calling) eyther by teaching of some schoole, or by writing of Bookes (for Printing is not in vse amongest them:) and some of them also vse meaner crafts, as of Tailers, Shoomakers, or some such manuary occupations, They haue not for the most part any great knowledge or learning; but they are held to be sufficiently skilfull and learned, if they can reade the Alcoran or Musaph. Which being at first written (as they say) in the Arabian tongue, they doe repute it a very ill deede to haue it translated into the vulgar Turkish language. Such of them as haue the knowledge to make any interpretation of the Text, and to expound the meaning therof vnto the people are helde to be most profoundly learned, and are esteemed as great doctours. For that such kind of interpreting is the best manner of preaching which they haue amongest them. These Talismanni are highly reuerenced and regarded of all men: Insomuch, as if any Turke doe either strike, or doe otherwise offer any outrage to any of them in his person, he is punished with the losse of his hand for his offence: and if such an offendour be a christian, hee is sure to be burned.

Of these Priests or Talismanni, there be diuers and sundry sortes: some of which are of higher dignitie and estimation than others, according to the difference & diuersity of their places wherevnto they are called, For as in the christian clergie (besides the common and ordinary sorts of Priestes and Ministers attending only [Page] vpon diuine seruice, and the mysteries of our religion:) there be also Bishoppes, Archbishops, and others, who are worthily admitted to haue publike gouernement and authoritie, both in the church and common wealth. So haue the Turkes likewise in their priesthoode sundry offices, functions, and degrees; some of which being onely and ordinarily attendant vpon the rites and ceremonies of their religion, are reuerenced only in regard of their calling & prosessiō: And others hauing publike authoritie and iurisdiction ouer all estates & persons, both in causes concerning their religion, & in matters of estate & ciuill gouernement, are more highly honored according to the dignitie of the place or office wherein they rule and command.

The office of the Muphti the chiefe or high priest of the Turkes.The chiefest and most principall of their Talismanni is one whom they cal Muphti or Mophti, whose office & dignitie amongest the Turkes, is not much vnlike to that of the high Priests amongst the Iewes, and of the Popes in the church of Rome: their estimate and reckoning in their seuerall places being in a maner all one and alike: and ech of them hauing no lesse preheminence and authoritie than other ouer the people of his own peculiar sect & religion: howbeit this dignity goeth not by hereditary succession, as did the high priesthood of the Iews; but the Muphti is always elected by the Ottoman emperour himselfe, as were the Popes in times past by the Romane Emperours. And none is lightly preferred to the degree of Muphti, but such a one as is most profoundly studied, & well seene in the lawes and doctrine of MAHOMET, and is reputed also of a most holy & sincere life. In regard whereof, as he hath the hiest & supreame place of honour aboue [Page] al the other Priests; so is he most highly reuerenced and honoured of al estates and persons in the Turkish Empire. And the emperor himselfe holdeth him in that reuerence, honor, & account that he doth none other of his subiects. For whensoeuer the Muphti goeth abroad forth of his owne house (which he vseth to do very seldom) his vse & custom is first of al to go & visit the emperor: who (as soone as he seeth him comming to salute him, & to do him reuerence) presently ariseth out of his seat; and embracing him with great kindnes, entertaineth him very friendly and louingly: And causing him to sit downe by him, he giueth him the honor of the Place. Besides, in all matters of consultation wherein the Emperour findeth anie great doubt or difficulty, be it touching the estate, either of their religion, warres, or ciuill pollicie, he will neuer resolue nor determine of any thing absolutely without the aduice and iudgement of the Muphti.

Next to the Muphti is the Cadileschier, The office of the Cadileschier among the Turkes. who being chosen also by the Emperour, may be compared in his degree and calling to those whome the christians call Patriarkes: or else to the Primates and Metropolitans of any kingdome. Of these there be three onely in the Turkish Empire; each of which hath a seuerall part of the empire allotted him to be vnder his command & iurisdiction. For to one of them are appoynted the Turkish Prouinces in Europe: the second hath those in Natolia or Turquy once called Asia the lesser: and the third his authoritie is ouer Egypt, and other Prouinces in the East of the lesser Asia. Out of all which Prouinces whatsoeuer causes come to be determined by appeale or otherwise, they are brought to be [Page] decided before the Cadileschier of that same prouince whence they arise: notwithstanding that the abode of each of these Cadileschiers be continually, or for the most part, at Constantinople, or else-where wheresoeuer the Emperour holdeth his court. The honor and reuerence done to these is litle lesse than to the Muphti, both for that they haue power and authoritie aswel ouer the people, as ouer the priests, and are reputed great Doctours, and deepely learned in the lawes and religion of MAHOMET.

The office of the Cadi amongest the Turkes.Next in degree to the Cadileschieri are the Cadi, who are as Bishops or doctours in the Turkes Lawe: of these there is a wonderfull great number dispersed in euery prouince of the Turkish Empire: euery city, towne, & village hauing one Cadi at the least, for the teaching and instructing of the people in the laws and traditions of MAHOMET. Besides that they haue the power and authoritie of Iustices and Magistrates in their seuerall iurisdictions: and they are ordained for the execution of Iustice vnder the Cadileschieri, by whome they are elected, as shalbe else-where more at large declared. For al these three offices of the Muphti, Cadileschieri, and Cadi being instituted and ordayned, as well for the administration of ciuill Iustice and gouernement of the estate politike of the Turkes, as in matters of their lawe and religion: we shall heereafter haue occasion more aptly to discourse of their office and calling, and to discouer more fully the nature and power of them, when we come to intreate of the ciuill pollicie and gouernement of the Turkish state and Empire. In which respect wee haue in this place, onlie glaunced at them, to shewe that they bee Priestes, [Page] which are placed in these high offices and dignities, rather than to manifest at full the nature and qualitie of their places. Wherefore wee will proceede from these superiour offices of the Turkish Priesthoode, to set downe in order the other degrees of the meaner sort of Priests, vsed about the lawe and ceremonies of the Turkes.

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

Now touching their ordinary and common sort of Priests.Of the ordinary sorts of Priests amongest the Turkes. First they haue their Meizin, whose office is (as hath beene already touched) to goe vp into the top of their Turrets within their Mosches a little before the vsuall houres appoynted for publike prayers: and there by singing of Songs & Hymns to sommon and call together the people vnto their prayers and accustomed seruice. Next to them are their Priestes,The Meizin, or Turkish Priest which calls the people to prayers. whome they call Imam: who do onely attend and are employed within their Temple about such ceremonies [Page] as are there vsed before the people at the times of publike prayers.Imam are Turkish prists hauing care of their cemonies. Antippi, are Turkish prists that reade & interprete their Alcoran Then haue they others called Antippi whose Office is vpon their festiual dayes and some other times to get vp aloft vpon certain steps or staires purposely prepared within their Temples: and there out of some chaire (as it were) out of a pulpit, openly to reade vnto the people out of their Alcoran or som other of their Bookes the chiefe points and principles of the Mahometan religion. And these are they (as wee haue saide else-where) that do in the end of their seruice shew forth, in the one hand a naked Cimitary, and in the other hand, a Launce; exhorting them for to vse and exercise their vveapons against the Ennemies of their Religion. Besides these Antippi, they haue other Priests whome they call Sophi: Sophi, Turkish priests emploied in singing of Psalmes at their times of prayers. who are appoynted onely for the singing of Hymnes and Psalmes after their manner within their Temple, at the times of publike prayers. They haue also another kind of Priests, whome the Turkes and Tartarians cal Seiti, or Sithi, but the Moores and Sarracens call them Seriffi, and though they be little or nothing attendant vpon the ceremonies or dueties of their religion: yet for that they are thought to descend directly from the line of MAHOMET their archprophet,Seiti, priests descended of the liue of Mahomet. they are therfore reputed for very holie men: and being reckoned in the number of their Prists, are highly reuerenced of al Mahometists.Chagi or Fachi, priests of the Turkes liuing by almes. Another sort of Priests among them, are the Chagi or Fagi, who though they be of the Turkish Priesthood, and not of any monasticall or regular profession, yet are in a manner as begging Friars, for that they liue altogether of almes like vnto the Friars Mendicants in the Papacie. Their Office is not [Page] onely to attend in their Mosches vppon their diuine seruice, but also to looke vnto the Reliques of their Saintes, of which the Turkes haue many and diuers, whom they do hold in most high reuerence, and are greatly esteemed by them. Besides, they are to attend vpon the corpses of the dead, and to accompanie them at their funeralles. Both of these sortes of priests the Seiti and the Chagi, are for the most part, a most wicked and detestable kinde of men. For being much and often called, or rather hired to testifie as witnesses in matters before the Magistrate, they will for a Duckat take a thousand false othes, especially if it be against a Christian; against whome to vse periury or false witnesse, they holde it no impietie, but rather a good and meritorious deede. And therefore the christians (who are acquainted with their maners and conditions) doe seeke both by good wordes and giftes, to keepe and retaine them for their friendes, because they wil not be drawen into danger and extremitie of the lawe by their malitious and villainous disposition to the hazard both of their goodes and liues. Thus haue we laied open vnto you all the seuerall sorts and orders of secular priests amongest the Turkes: nowe will we briefly shew you the diuersitie of their professed religious persons, or begging Friars.

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

THere be foure kindes of religious Orders amongest the Turkes: al which do seem to be in the nature of Monks or begging Friers, for that they tie themselues to a regular kind of life differing from other men: notwithstanding that the profession of few or none of them is not rightly monastical nor religious, either in solitarinesse, or in strictnesse, or austerenesse of life, neyther do they shew any holinesse or deuotion in any of their Orders or Professions: but though they seeme to seuer themselues from all other men vnder a colourable shew and apparance of religion: yet in very deede they are but as a company of vagabonds, or idle and parasiticall persons: who seeking by ease and a loose loytring kind of life to get their liuings, doe insinuate themselues, and creepe into the mindes and affections of the superstitious Mahometists by fained shewes and pretences of deuotion: and so by the bounty and beneuolence of the ignorant & superstitious multitude, do maintaine both their estates, & the reputation of their licentious orders: abusing the liberality of the people to the maintenance of their sensuality & lewd lusts, whervnto they are most filthily addicted. And thogh they be polluted with all [Page] kinde of vncleane and vnnaturall lusts, and bee a most base and contemptible kinde of people: yet dooth the pretence and colour of their religious Orders, shield & protect them, yeedling them both tolleration & fauor amongst the Turkes. But that you may more plainlye see what manner of people they be, we will discourse of each of their Professions and Orders seuerallye by themselues, yet with asmuch breuitie as may bee.Of the Giomailer, a kinde of religious order among the Turkes, & of their habit manners, and Customes.

The first of those foure professed Orders of Religion, the Turkes call Giomailer. These are a Sect altogether giuen and addicted to a voluptuous kinde of life, and doo seeme to repose their chiefest felicitie in the enioying of worldly pleasures and delights: little or nothing differing from the old Sect of the Epicures amongst the ancient Ethnicks. The most part of them which are professed of this Order, are Gentlemen born and descended of noble blood: and they stand much both vpon the Nobilitie of their Birth, and the greatnes of their wealth and riches, as also vpon their learning and knowledge. They are (for the most part) men of a goodly stature, and of an excellent comelines and beautie of bodie. They are possessed with a singular delight & desire of trauaile, giuing themselues both to see diuers forreigne and strange Countreyes, as also to learne the studies, manners, and customes of all Nations: of the which, (to the intent they may the more fully discourse and make report) whatsoeuer they doo see or heare in their Trauaile worthie of memorie and obseruation, that doo they most diligently set downe & take note of. Their vpper garment is of a violet colour, which being wouen without anie seame, is fastened close to the necke: and is girt vnto them with a [Page] girdle richly embrodered or otherwise trimmed wyth gold, hauing manie siluer belles hanging at the same, the which doo yeeld a most sweet and pleasant sound; howbeit, some of them weare them fastened to their knees, and not to their girdles. About their necks they doo weare a skin, either of some Lion, or Leopard, or of a Panther, with the legges and clawes therof hanging ouer their shoulders, or els fastned vnto their backs by the eares. The haire of their heads they doo vse to weare verie long, and hanging downe ouer their sholders, wauing and curled: and they keepe it meruailous faire and beautifull; for in the Trimming thereof, they employ more paines and labour, than vpon anie other matter of what importaunce soeuer: and that it may shew and shine the more beautifull, they do vse to trim it with a certaine glewe or oyntment, made of Rosen and certaine haires, such as they vse in the making of their water Chamblets. Commonly they doo carrie a Booke in their hands, written in the Persian Tung, in which is contained pleasaunt Songs and Sonnets of Loue, made in rymes and meeter. Their manner is to goe bare-headed, and with shooes made of small cords or ropes. When manie of them doo meete together, there is a wonderfull sweete Harmonie and Musique made with the noyse of their Bells. If they happen to meete with anie yong man of a beautiful & faire complexion, their manner is to fall into a Round, ioyning hands together, and so to inclose him in between them (as it were in a Circle) endeuoring to delight & rauish him with their musique; which they doo make so to agree with the sound of their bels, that it causeth a most excellent and wonderful sweet consent of musique, insomuch: [Page] as the People (of all hands) come running & wondering at it. With this sweet and melodious kind of musique, they doo vse to frequent & resort to mens houses, especially of Artificers; who doo giue vnto euerie one of them that sing, an Asper. These Giomailer are wonderfully addicted to the loue both of women and of yong men: and they seeke by all meanes & deuices possible, to draw both the one and the other of them to the fulfilling of their leaud and beastly lustes. For being thus giuen ouer altogither to their plesures, they doo wander vp and downe throughout all Citties, Townes and Countreys where they list, seeking opportunitie to fulfill their sensuall and filthie appetites. They are termed generally by the Turkes, The Religious Brethren of Loue: but are indeed fitter to bee compared to swine and hogges; as beeing giuen ouer to sensualitie, voluptuousnes and Epicurisme, rather than to be reckoned in the number of men deuoted to holines or religion.

The second Order of religious Persons amongest the Turkes, are called Calenderi: Of the Calenderi, a kind of religious order amongest the Turkes: and of their habite, manners, and customes. and are a Sect quyte contrarie to the former: for these doo professe perpetuall Virginitie, and precise Continencie and Chastitie. They doo vse certaine Temples peculier and proper to their Sect onely, (differing from the other Mosches of the Turkes) which they call Tecchio. And vpon the Gates of those Temples, they haue these words written; Caedan ormac, Dil Ersin Cusciunge, Alcha checciur: which is, Whosoeuer is disposed to enter into our religion, he must conforme himselfe to our order and maner of liuing: and must not in anie case, nor at anie time violate his vowe of perpetuall chastitie and Virginitie.

[Page]Their vpper Garment is a Gown fashioned like a sheet foure-square, which is made of wooll and horse-haire wouen together. Commonly they weare not any hair on their heads, but keep them shauen, & couered with a kind of broad hat, such as the ancient Priests of Greece were wont to vse: which being made of horse-hayre, are vnshorne, not much vnlike our thrummed Hattes, but hauing the endes of the haires hanging downe from them the length of a span or more; and are of such stifnes, as they can hardly be bent any way. Vpon their cares, and about their neckes and armes, they vse to weare certaine yron Rings; and they haue also a hoale boared through the skin vnder their priuities, where they doo weare a Ring either of yron or of siluer, of three or foure pound weight: by means wherof (howsoeuer they be otherwise by nature addicted) all desire and opportunitie of luxuriousnes and incontinencie is taken from them; and so they do the more easily keep their chastitie, according to their profession. These also doo vse to goe wandring vp and downe the Countrey, reading vnto the people (out of certaine Books) Verses written in Ryme or Meeter by one Nerzimi;Nerzimi, one of the order of the Turkish Calender i [...] martyred for confessing the deitie of Christ. who (in former time) was a man of principal accompt and fame in their Sect and Profession: and (as they report) was put to death, hauing his skin flayed off his bodie, for writing and teaching certaine Points of Doctrine contrarie to the Law of MAHOMET: and (as some write) for acknowledging the Deitie and humanitie of Christ, and confessing him to be both God & Man. They doo obserue verie precisely and deuoutlye the Orders and Institutions of this Nerzimi: & they liue altogether vpon Almes. There haue been some [Page] Christians, who haue seen & read part of those Books written by the said Nerzimi, and they say, that they do fauor more of Christianitie than of Mahometisme; & that there are manie thinges comprehended in them, which both for excellencie of arte and cunning, and for elegancie of Rythmes and Verse (according to the maner of that language) are verie commendable & praise-worthie.

A third Order of Religion amongst the Turkes,Of the Daruisses or Deruisi, a kind of religious Order amongst the Turkes: and of their habit, manners, and customes. is that of the Deruisi or Daruisses; whose chiefest care and profession is mirth and pastime: as affecting and studying nothing more, than how to spend their time, and passe away their dayes in merriment and solace. Their guise is, to goe clad or couered with two Sheeps skins dried in the Sunne; one of which hanging behinde at their backes, and the other before at their breasts, and reaching downe to their knees, are fastened together about their neckes. Other apparell they weare not anie but goe altogether naked: and (because they loue not to haue anie haire seene vpon anie part of their bodies) they vse to shaue themselues often, and all ouer. They carrie in their hands a Club full of knots, and of a reasonable bignes: & vpon their heads they weare a kind of hat of two spannes long. They haue hoales boared in their eares, wherein they hang rings set with rich & precious Stones. Throughout all parts of the Turks Dominions, they haue Monasteries or Houses wherein they dwell, & doo vse great Hospitalitie to all Trauellers and Passengers. In the Summer season they seek their liuing by begging: al which time they spend not anie thing at home in House-keeping. When they do aske the almes of any person, they do it in these termes; [Page] Sciai mer Daneschine, that is: Giue vs our Almes for the loue of that worthy man Hali: Hali the sonne in law of Mahomet & Scidibattal, two Patrons highly honored of the Daruisses. who being the sonne in law of Mahomet, was alwaies the formost man in Battel, amongst our Predecessors, professing the Mahomet an Faith and Religion. They doe celebrate the memorie of another also, whom they haue in great reuerence and estimation: and they call him Scidibattal, whose Sepulcher they doe much glory and boast of in Natolia or Turkie: And they say that he was the first that conquered a great part of the Turkish Empire by his prowesse and force of Armes. There is a Monasterie adioyning to that Sepulcher, in the which do liue aboue 500. of that sect and order. And euerie yeare thither do assemble out of diuers nations aboue 8000. of these Daruisses: where they doe hold a conuocation or Synode: and for seuen whole dayes together do spende the time onely in the recreating of themselues with great pleasure and delight. Their chiefe gouernor or Generall (as they terme him) they call Assambaba: that is, The father of all fathers: There are amongst them very many young men of greater learning and iudgemēt then the residue, who being clothed in certaine white garments hanging downe to their knees, doe euery one of them seuerally repeate some notable and worthie Historie, in their generall assembly before the whole companie. All which Histories they doe register downe, and collect together in one Booke: setting to each Historie the name of the partie that repeated it. This booke doe they present to their Assambaba: And in those Histories for the most part are contayned such strange and admirable things, as themselues have seene and [Page] obserued in the course and time of their Trauell and Pilgrimages made throughout seuerall Counties. During their abode in that place, vpon the Frydaie (which is with them a great Festiuall Holy day) they doo repayre into a greene Meadowe, not farre distant from their Monasterie, and there they doo Feaste together, hauing a notable banquet or feast, with varietie of daynties purposelie prouided for them: In the which the Assambaba first taketh his place in the middest, and next to him doo sit the most learned of those young men which are clothed in white, and so the residue in order. When they haue dyned, the gouernour arising vpon his knees, and all the companie doing the like with him; they doo (after their manner) vse a solemne Prayer, wherein they doo call vpon God: Which prayer being ended, all of them with a loude and high voice doe crie all at once, Alacabull Eilege: that is, O God let this our prayer be acceptable vnto thee. Then commeth to the Gouernour, certaine young men called Cuccegler, who doe vse to carrie alwayes about with them in a Skinne, the powder of a certaine hearbe beaten very small; the vertue whereof is such, that it will procure mirth and gladnesse in anie man, as if hee were drunken with excellent good Wine: This hearbe in their language they call Asserai. Out of this Skinne,Asserai, the name of an herbe vsed by the Turks: and the vertue thereof. first the Gouernour, and then euery man in order each after other, taketh a part of that powder and eateth it; which done, they cause certain histories to be read out of the book which was presented to their gouernour. [Page] After this, they depart from thence into another place neere their Monasterie, where is prepared for them a huge fire, hauing as much wood as a hundreth beastes or more can well carrie. About this fire they dance in a round hand in hand altogether, singing songs in praise of their Sect and Order. Their Daunce being ended, euerie man taketh a sharpe poynted knife, wherewyth they doo raze and cut the skinne either of their armes, legges, thighes, or breasts, engrauing vpon them the formes and pictures either of boughes, leaues, or flowers, or of a hart, or some such like figures, as if they were cutting & imprinting the same in wood. In the dooing whereof they doo vtter this speach; This I cut for the loue of such a woman. When they haue thus done they set thē downe by the fire, & drying their wounds with the warm ashes, they bathe them with their own vryne (which they haue prouided readie before hand) and then couer them with cotton or bombast wet and moistened with the same; wherewith as soone as their wounds are wel and throughly dried, they are perfectly sound and cured. Vpon the last day of their feasting, (hauing taken their leaue of their Gouernour) they depart thence in Troopes or Squadrons (after the manner of armed Souldiers) with their Banners displaid & Drummes sounding before them: and so doo they returne euerie one to their owne Dwelling or Monasterie, crauing the almes of all persons, and in all places, wheresoeuer they passe in their iourney.Of the Torlacchi, a religious order of the Turkes, and of their habite, manners, and customes.

The fourth and last religious Order of the Turkes, are those whom they cal Torlacchi; who vsing the like habit with the Daruisses, are clothed likewise in sheep-skins, hauing all the other parts of their bodie naked. [Page] Howbeit they vse not any kinde of hats, or couering on their heades: but being close shauen doe goe bare-headed both winter and summer: and against the inconuenience and violence of the colde, they doe vse to annoint their heades with oyle. They haue a custom also to burne their Temples with olde clowtes and ragges, to the intent they may preuent the falling of the rheume into their eies, to the endangering of their sight. Their life is altogether brutish, and little differing from wilde beastes, being not vnlike to the most miserable and wretched sorte of Beggars amongest vs. They are altogether vnlearned, and without askill, knovvledge, or experience in anie Arte or or mysterie: and being vtterly deuoyde of vertue and all goodnesse they haue no meanes nor course to liue by, but onely by begging. They go vp and downe the townes and villages of the Turkish empire, daily and hourely haunting and visiting the Tauernes, Victualling houses, the common Baths, and such like places, taking euery where, and in all places occasion and opportunitie how to fill their bellies at the charge of others. Many times also they doe wander in troopes and companies in the countrie, frequenting desart and solitary places: where if they happen to meete with any hauing clothes or money in their purses, these fellowes being naked, poore and needie, wil soone lighten and dispoyle them of the same. As they go vp and down the towns, villages, and hamlets, if they chance to come in place or cōpany with any simple women, they professe themselues to be cunning and skilfull in Palmestry and telling fortunes: & whilest in looking vpon their hands, they do promise to foretell what [Page] shal afterwards betide and happen vnto them; they do in the meane time search for their purses with a purpose to picke or cut thē, by that means, either robbing, or els cosining & deceiuing them of their mony: Not much vnlike that kinde of people which with vs are cōmonly knowen by the name of Egyptians. With these their cunning & shifting deuises, they doe often get of foolish women, & such other simple & ignorant persons both bread, egges, cheese, & other victuals; enabling themselues by these meanes to the practising of new and greater villanies. Somtimes they will leade about with them some olde man of a great age, whom they will worship & adore, as if he were endued with some diuine holines & sanctitie, and as one sent from heauen; vsing the fained and dissembled holynesse of this supposed Saint, for the furthering and aduancing of their wicked fraude and cosinage: For when they come into any village, & happen to approach neere anie house wherin they suppose any to dwel that is rich and wealthy, they cause this old man sodainly to bend down his body, whilst thēselues in the mean time stā ding about him with great shew of humility & deuotion, do in great admiratiō obserue his gesture & speeches. Then the old Foxe framing his countenance to a kinde of austeritie and sadnes, doth faine great deuotion and holines, yet vsing very few words; but when he doth speake, his speeches are full of darkenes and obscurity, pretending great grauity, and tending in shew to the reuelation of great secrets & diuine mysteries: Somtimes hee lifteth vp sodainly his eies and hands vnto heauen, faining himself to be in a trance or extasie, as one rauished in spirit, & rapt (as it were) out of himself into some heauenly contemplation: And [Page] then wil he vse great & glorious speeches, but somewhat more plain & open, & not so obscure as the former. After which turning himself about to those that stand neere him (whom he seemeth then to take as his disciples & followers) he saith vnto them: O my Sons, conuey me speedily from this place, for when as euen now I did cast vp my eies vnto the heauens, I foūd by diuine reuelation, that ther is a great plague ordained for this village, & that a most cruel & fearful destruction doth hang ouer the heads of the inhabitants. His disciples hauing heard him vtter these words (like a company of false knaues that are cunning in al kinde of deceit & mischiefe) doe craftily intreat him with great earnestnes to pray vnto God in their behalf, that it would please his diuine maiestie to remoue & turne away both frō that place and people, the plague imminent vpon thē, & to haue mercy & cōpassion on them. This old cosining cōpanion seeming to be won by their intreaty & perswasion seemeth nothing difficult in condiscending to their requests, but with singuler shewes of harty zeal & deuotion, maketh as if he did pray vnto God for their safety & preseruation, by which cunning & deceitful practises, the simple & foolish inhabitants are soone & easily induced to bestow their almes & charity, with great bounty & liberality vpon these lewd & shifting mates whom they repute for great prophets, that at their departure, they go away loden with the rewards that are giuen & bestowed vpon them. Thus do they go wā dring & raging vp & down in al places, making good cheare, & recreating themselues at other mens costs & charges, taking great pleasure to iest & scoff at the foolish simplicity of the ignorant multitude whom they [Page] haue so abused and cousoned with their iugling tricks and deuises. These Torlacchi do vse at their meales, to eate of the same hearb which the Daruisses do eate of, to the intent they may be the more merry and plesant at their meat. Their maner is to sleepe vpon the bare ground: being as voyde of shame, as they are bare and naked of apparell. They feare not, like bruite and sauage beasts, to commit any kinde of filthinesse, not onely each with other, and amongst themselues without any respect or difference: but sometimes also with bruite and vnreasonable creatures. And yet notwithstanding these their lewd and abhominable villanies and brutish customes: they will not spare to brag and boast of their order and profession as if it were most holy and religious. And the Turkes likewise, for the most part do repute these Torlacchi so much the more holy and religious, by how much the more they are addicted and inclined to their brutish wickednesse.

Of the villainous disposition of these Torlacchi, there is extant a strange & memorable example, happening in the time of Baiazeth the second, Emperour of the Turkes: one of their Order comming to craue the almes and deuotion of the Sultan as he was riding abroade, sodainely from vnder his garment drewe a sword, wherewith he assaulted the Emperor, with ful purpose to haue murthred him; but by reason that the horse (whereon Baiazeth rode) was terrified and started backe,Baiazeth the second emperour of the Turks in danger to haue bin murdred by one of the Torlacchi. the blowe fell short, and the Emperour escaped without hurt, howbeit that the horse was wounded with the stroke. Whereupon one of the Bassaes then in presence with the Sultan (named Schender) with an yron Mace (which the Turkes call Busgodan) [Page] striking the Villain vpon the head, beat out his brains, and so slew him dead on the the place. By reason of this desperate attempt, & for that the whole Order of these Torlacchi was generally giuen to murthers, robberies,The Order of the Torlacchi banished by Baiazeth the Second, and restored by Selim the first. and such like hainous and detested villanies; Baiazeth caused all of them to be banished out of his Empire & Dominions. Insomuch, as their order was at that time welneere extinguished and destroyed; had not Selim the First (the Son of that Baiazeth) granted them afterwards leaue and libertie to retourne: Ordaining, that from thenceforth they shuld be punished for their wicked and mischieuous misdeeds, according as the qualitie of their offences shuld require. Marin Barletius (in his Historie of the life of Scanderbeg) writeth, that it was the order of the Daruisses that were thus exiled by Baiazeth, for their manifold and wicked misdeeds: but the euident testimonies of other histories (which haue recorded this Accident, and doo seeme to haue bin wel acquainted with the estate and affaires of the Turks in that age) and the wicked manners of these Torlacchi, (addicted to all kindes of mischiefe and villanie, contrarie to the Order of the Daruisses, whose chiefe profession is their pleasure) doo shew apparantly, that it was the Order of the Torlacchi that was thus exiled: although that afterwards it was againe reuiued and recontinued. By meanes whereof, both the practise and memorie of their wicked and beastly manners, and of their prophane and irriligious customes, is (at this day) still nourished and maintained; which (otherwise) had been either quite forgotten, or els worthely suppressed and extinguished.

[Page]Thus are we come to a Conclusion of this Booke: wherein wee haue laid open vnto you (with asmuch breuitie as may be) the whole summe and substance of the Turkes Religion, out of the true Grounds & Principles of their Lawe: with a Relation of their most notable Ceremonies, Traditions, and Opinions; and of their diuers Orders of their Priests and Religious Persons. By the Discouerie wherof (if it be lawful to compare their Sect with the Profession of Christianitie) you may see as great & euident difference betwene them, as there is betweene light and darknes, and betweene the glorious brightnes of the Sunne, and the obscure darknes of the Night. For like as the pleasant and sweete hearbs and fruits set and planted by the arte and industrie of man in fruteful gardens & orchyards, are of a farre more delicate taste and sauour, than the wylde weedes and hearbs of the fields, growing at randon on the barren Rockes, Mountaines and Deserts: so the Christian religion is of a most excellent and diuine nature, and full of heauenly comfort and consolation to al those that know God aright according to his word; and it leadeth them the true way to endles and perfect felicitie: whereas the Mahometists (following the vanitie of fond and fantasticall illusions (little differing from the impiety & infidelitie of the Ethnicks) doo erre and wander in the Labyrinth of straunge superstitions. In the which, whilest they seeke after an imaginarie felicitie, they doo plunge themselues into the depth of all blasphemie & idolatrie: wherein sticing fast, (as Flies entangled in a Spiders web) they doo miserably perish in the blindnes of their hearts, and so make shipwracke both of their soules and bodies. Notwithstanding, [Page] howsoeuer their Religion be erroneous and abhominable: and though God himselfe haue it in hatred and detestation (as being opposite to his truth, and derogating from the maiestie of his Deitie): yet hath God suffered these reprobates to preuaile against the Christians, because they haue not walked in the right way and truth of his religion: not with that sinceritie, reuerence and due obedience, as becommeth the Professors of Christian pietie. For the crie of their sins hauing pierced the Heauens, hath brought downe vpon them a most heauie vengeance; and hath drawne the sword of these Miscreants against them, & against the places of their Habitation; as a iust plague for all their vnthankfulnes, securitie and negligence. Whereof we haue at this day too too lamentable a proofe & experience by the prosperous successe which that People hath had in their Conquests gotten vppon manye great Kingdomes, Nations, and Prouinces of Christendome. The manner of whose ruine and miserable subuersion, shalbe ere long represented vnto you in our Historie of the Ottoman Kings and Emperours.

FINIS.

§

§

LONDON, Printed for William Stansby. 1597.

Information about this book

Title statement

The policy of the Turkish empire. The first booke

Edition statement

1597

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2007-10 (EEBO-TCP Phase 1).

ID [DLPS]

A14028

ID [STC]

STC 24335

ID [STC]

ESTC S118698

ID [EEBO-CITATION]

99853905

ID [PROQUEST]

99853905

ID [VID]

19306

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Early English books online.

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(EEBO-TCP ; phase 1, no. A14028)

Transcribed from: (Early English Books Online ; image set 19306)

Images scanned from microfilm: (Early English books, 1475-1640 ; 362:10)

Source

— The policy of the Turkish empire. The first booke, Fletcher, Giles, 1549?-1611, attributed name..

Extent

[4], 82 leaves

Printed by Iohn Windet for W[illiam] S[tansby] and are to be soulde at Powles Wharfe at the signe of the Crosse Keyes,. London :: 1597.. (Sometimes attributed to Giles Fletcher, the elder.) (Principally on Turkish religion.) (Publisher's name from colophon.) (Running title reads: The policie of the Turkish empire.) (No more published.) (Reproduction of the original in the Henry E. Huntington Library and Art Gallery.)

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