SAmos, is one of the greatest, and most re­markable Islands of the Archipelago, situ­ate near the Conti­nent of Asia. It is well known that this was the Coun­try of Pythagoras, and once was Go­vern'd by Kings of her own, and has made stout resistance against Athens, what time they both liv'd under a Democratical Government. The ruins which yet are to be seen [Page 2] there are a Testimony of her former greatness and wealth. But this Island hath been subject to great changes and revolutions, even to utter desertion of Inhabitants for many Years. Yet it being my main intent to give an account of its present State, I shall wave the for­mer Transactions of Ancient times, whereof there is frequent mention amongst Historians, and proceed to a survey of its condition in these Modern Times, under the Turkish Empire; how it is now Govern'd; what Revenues it yields, with a Geographical Description of the Country.

It is certain, that what time it pleas'd God for our sins to permit the Turks to subdue Constantinople, and the Archipelago, the Island of Samos was totally dispeopl'd. Af­terwards one Kilitch Aly Basha ar­rived here, and Landing with a small Company to Hunt, was so taken with the place, that he was resolv'd to ask leave of the Grand Signior, to re-people the Island: [Page 3] Which having done, he transpor­ted several Families from all the Voisinage especially from Metelyne, so that by degrees, it became full of Inhabitants, and now counts to the number of 18 Towns and Vil­lages, which I shall now describe according to their Situation.

The Isle of Samos is 26, or 27 French Leagues in compass, and lies in length East and West. At the West end it has the Isle of Nicaria, some twelve Miles distant: The East end is so near the Continent of Asia, that in some places men can Discourse one with another from the two Shores. This near­ness of the East end of Samos to the Continent of Asia, causes a nar­row Frith about six Miles in length, no where above 3 Miles in breadth, which by reason of little Islands in it, is a great Nest of Pirats, whom no Ships that come into this Strait can escape, but by putting to Shore on each side, where they are in equal danger of being made a Prey. These Pirats for the most part are [Page 4] either from Malta, Legorn, Savoy, or Sardinia.

At the entrance into this Streight, which the Turks call Dardbogazy, i. e. The Mouth of the Streight, lies all along the Mountain for the space of a Mile, the place where the Old City of Samos stood, remarkableOld Samos yet for some remainders of the Walls and ruins of old Churches, and large Stones, some 3, some 4, some 5 yards long, besides many Marbles and Pillars, notwithstan­ding the many choice pieces carried away by the Venetians, when they were Lords of the Archipelago. But the Greeks at this day dare not touch a Stone, so much as to Build with, for fear of Imprisonment by the Turks, under colour of having found a Treasure in those old Ruins.

And being once Imprison'd upon such a pretence, they are sure to lye fast till all they have be seiz'd.

These Ruins are no less than six miles in compass. Upon the same Mountain in the middle of a deep and large Grotto, stands a Church [Page 5] Dedicated to the Virgin Mary, known there by the name of [...] Panagia Spiliani, St. Maries of the Cave Spiliani, from [...] Panagia Spiliani, or The most Holy Virgin of the Grot­to. All the Samians pay great De­votion to this place, not only in honour of the Virgin Mary, but for the belief of many Miracles there done. Here is also an artifi­cial Channel, six Miles long, drawn from a River of a perpetual stream, which besides the Mills it drives, does water the Country in times of greatest drought. This water arising near the Village of the Arnhauts (of whom we shall speak more hereafter) becomes large e­nough by new supplies of other Currents, to deserve the name of a River, and is that which the An­cients call'd Imbrasus.

At the bottom of the aforesaid Mountain, where Old Samos stood, towards Scirus, lye the Ruins of an old Haven for Galleys; the Samians call it Tegani, i. e. Bason, from its roundness. Near to which Port stands a little Church Dedicated [Page 6] to St. Ni­cholas. St. Nicholas, but now become a Refuge for the Mariners, who come privately to fetch Water from a Well hard by, that has a most ex­cellent Spring: Yet here is always a strict Watch kept, one by Day, and two by Night, to carry Intel­ligence to the next Aga, or the next Caddee, what Ships come in, whence they are, and whither bound; And if the Aga, or Caddee, happen to hear of any Ships coming by some other Messenger, before he that is to Watch, brings the News, he is sure to receive 500 Bastinadoes upon the Soles of his Feet for his neglect.

Over-against the Old City, about* Megale Chora, or New Sa­mos. a Mile distant to the West, stands the New, now known by the name of [...], Megale Chora, or the great Town, because it is big­ger than the rest of the Isle. Here the principal Men of the Isle have their residence, i. e. the Arch-bi­shop, the Caddee, with three or four Turkish Families, the Aga, with ten or a dozen other Turks to assist [Page 7] him in the Execution of his Charge.

The Caddees Office is to pro­nounce Law, and the Aga's to put it into Execution, and to Levy all Taxes whatsoever. There are ma­ny who submit themselves to the Jurisdiction of the Arch-bishop, especially the Ecclesiasticks. But if any Man rest unsatisfied with the Arch-bishops Judgment, he many appeal to the Caddee. There are very few Turks in this Isle, besides the forementioned. They had a Mosque, but the Venetians batter'd it down the first time they came with their Fleet to subdue the Island to their obedience, and to oblige them to contribution. But the Samians at first refus'd to pay Contribution, or to appear before the General, but made their escape into the Moun­tains, fearing the Venetians would soon be repuls'd by the Turks, and they be chastis'd for so quick a Re­volt. But when the great Town was taken, and plunder'd, and the Mosque in it quite batter'd down, [Page 8] the Aga and Caddee, gave permission to the Islanders to pay a yearly tri­bute of 80000 Dollers or Crowns to the Venetians. Yet after the Peace made, when the Turks were re-establish'd, they would neither repair their batter'd Mosque, nor build a new one, for fear of some such casualty. Out of a Supersti­tion they have, not to build a Mosque, but only where they are confident it shall never be profan'd by Christian violence.

Upon the coming of a new Cad­dee, or a new Aga, the Chief of the Villages assemble at the great Town, or upon any publick Affair which concerns the whole Island, especially upon the coming of the Officer appointed to gather the Poll-Money, called Haratch; Which is the only Revenue the Grand Sig­nior receives out of this Island, all other the Revenues of the place, are as they call it, Vacouf amongst the Turks, are all such Lands as we in England call Church Lands, especially Collegiate Churches, to which the Great Mosques in Turkey bear a great resemblance; for they have alwayes a Nursery of Men train'd up only to Sacred Employments; and a Governour, who is called Sheich, and under him other principal Men, that are well maintain'd, and out of whose number a Sheich is chosen upon any vacancy. These Colleges they call Medrasa, and they are always close by the great Mosque. [Page 9] to say, Consecrated to Religious use, and they belong wholly to the great Mosque at Topha­na, is the House of Guns, and it has its name from the use it is put to, being the great Store-house for the Grand Signior's Ordnance, and Artillery, and the place of Residence for the Topgy-Basha, or Master of the Ordnance to the Grand Signior. Tophana, by Galata, over against the Grand Signiors Seraglio at Constantinople.

In other parts of the Empire, all Males that are not Turks, from 14 years and upwards, do pay yearly three Dollers a Head, but in Samos only Married Men are oblig'd. Yet if a Married Man dies leaving a Male Child, the Haratch shall be de­manded for the Child, though he be but a sucking Infant. Strangers that come, pay this Haratch, Married or un-married. In like manner, the Samians that quit their Country to exercise any Trade or Traffick else­where in the Empire, do pay this Haratch, though un-married. When [Page 10] the Collector of this Poll-Money (whom they call Haratchgy) comes, he first goes to the Caddee, and shews him the Imperial Mandat. Whereupon the Caddee summons the chief Men of every Village, whom they call Proesti, to come be­fore him at the great Town, where having read to them the Imperial Mandat, he charges them to take all possible care for the speedy Levy­ing of the Tribute, which they promising, are dismiss'd. Then the Haratchgy goes to every Village, de­manding of the Papas, or the Mini­ster of the place an exact Catalogue of the names of those that are ob­lig'd to pay, which if the Papas fail to do, or omit any names that should have been put in, he is sure to be laid down, and drub'd. There is no excuse for any person, and he that cannot pay, is clapt into Chains, and led about as a Prisoner, till he has either sold his Goods, or beg'd Money to defray the charge of this Poll-Money.

The Caddee is sent hither by one [Page 11] of the Caddileskers, whereof there are two, the one for Europe, call'd the Romily Caddilesker, the other for Asia, called the Anodal Caddi­lesker. These two are next to the Mufty for Dignity and Power, and take place next to him. By one of these are all the Caddees sent to their respective charges. The Perquisits of the Caddee of Samos arise from the Courts of Judicature, where he is President: And upon the Death of any Person, he takes an Inven­tory of all his Goods, which being priz'd, he takes three per Cent, ac­cording to their value. But he meddles not with the Lands, being all appropriated to the aforesaid Mosque of Tophana: But if any Man dye without Issue Male, the Aga has power to seise his Lands, and to sell them to whom he plea­ses. Neither Male nor Female can inherit the Lands of their Mother, but they fall to the Aga, who has power to sell or dispose of them as he thinks fit. If a Man leave his Lands uncultivated for seven Years, [Page 12] the Aga has power to sell them, and to demand satisfaction for those dues that might have accru'd to him, if the Lands had been cultivated those seven Years. We will return to the remaining part of the De­scription of Megale Chore, and other remarkable places of the Isle.

The whole Town, and all the Gardens about it, are supply'd with Water from two Plin. l. 5. c. 31. Fontes Eu­carto, Leu­cothea. Fountains, that of the two, whose Water is sweeter to the tast, is called Platanos, the other Messaki. There are but six Churches, and those small ones. Nor is it expedient in that Country, that any thing which concerns the Christian Religion should make any outward appearance of Mag­nificence, or costliness, least it should provoke the envy and avarice of their proud Masters to Sacrile­gious rapine. On the South side of the City lyes a large plain, by a word mixt with Greek and Latin, call'd Mega­locampos. Megalocampos, being the greatest Plain in the Isle; which by reason of abundance of standing [Page 13] Water wherewith it perpetually stagnates, yields no benefit, but great nuisance to the neighbouring Inha­bitants: Yet is it like to continue still a Fenny Marsh, so long as the Tyrannous Government of the Country gives so small Encourage­ment to the improvement of Lands. The Mariners that sail by that Coast are the better for't, to whom it affords fresh Water enough to furnish a whole Fleet, in four streams that issuing from this Fen, disembogue themselves into the Sea, some six Miles distant from the Fen: Yet the Coast is so open, that no Vessel can ride there but when the Wind is in the North.

Beyond this plain a large space of fruitful Lands, water'd with the foremention'd Imbrasus, belongs toImbrasus. a Monastry in Patmos, giv'n by a Greek Architect, one of the first Planters, who dying without Issue, left all he had to the said Monastry. Beyond these Lands which belong to the Monastry of Patmos, upon the same River stands a village of some [Page 14] 200 Houses, with one Church; It's called Mily. Mily, or the Mills, from that abundance of Water Mills, which Imbrasus drives there. Here Lemmons and Oranges are so plen­tiful, that 500 may be bought for one Doller. Westward of this Village lies Pagon­tas. Pagontas, Situate on a Hill bedeck'd with Trees, the most healthful and pleasant Village of the Island. It hath no less than 300 Houses, and two Churches,, and is enrich'd by the Manufacture of Silks. Some three Miles distant from this Town, towards the Mountain, lies Spatha­rei. Spatharei, a small Village consisting of about 50 Hou­ses, and one Church, but famous for making Pitch, which they sell at Megale Chore for three quarters of a Doller, and sometimes a Doller the Kintal. Their way of making Pitch is thus. They take Sa­pines, that is to say, that part of Firs, or other unctuous Trees as is betwixt the Root and the Boughs, so far as it hath no Knots; and shaving away the extreme parts, they leave only that which is nearest to the middle, and the Pith: That which remains they call Dadi, (from the old Greek word [...], whence comes the Latin Taeda) These Dadi, or Tor­ches, they cleave into small pieces, and laying them on a Fur­nace, put fire to the upper part, till they are all burnt, the Liquor in the mean time running from the Wood, and let out from the bottom of the Furnace into a hole made in the Ground, where it continues like Oyl; Then they put Fire to't, and stir it about till it thicken, and has a consistence; Then putting out the Fire, they cast Chalk upon it, and draw it out with a Vessel, and lay it in little places cut out of the Ground, where it receives both its form, and a firmer consi­stence for easie Transportation. Their way of making is like Pliny's description of it, l. 16. c. 11.

[Page 15]Over-against the Village of Spa­tharei, about a quarter of a Mile distant from Shore lies a little Island a Mile in compass, called Samio Paulo, or little Sa­mos, for­merly Narthecus. Samio Paulo, or Little Samos; furnish'd with a safe Harbour against all Winds towards great Samos. This Island abounds with a peculiar sort of Flower, which from a Fragrance it hath, like unto Musk, the People call Mou­skoulia. Muskoulia, others call them Coree. This Flower has that esteem in Turky, that they are sent for as far as to Constantinople, whither they are transplanted with much care into their choicest Gardens. The Grand Signior wears it ordinarily in his Turbant, and by his Example, makes it a Fashionable wear among the Grandees of his Court. It hath [Page 16] this quality, that time doth not de­cay, but augment the Fragrance of its Smell.

Three Miles distant from Spatha­rei, on the Hill side, stands the Vil­lage of Pyrgos. Pyrgos, consisting of about an 100 Houses, and 2 Chur­ches: Here is the Choicest Honey. Above this Village stands a small Village and Colony of the Ar­naouts Vil­lage. Ar­naouts, or Albanians; for so is that Nation at this day called by the Greeks and Turks: And they have many Colonies in the Empire, be­ing encourag'd with special privi­ledges and immunities from the Grand Signior: yet they lose not their Language (which in all like­lihood is the old Illyrian) for it is not understood by any of their Neighbour Nations; nor is it an Of-spring of the Slavonick. Their Religion is the same with the Greek.

Six Miles from Pyrgos, towards the South, lies (d) Platanos, so(c) Plata­nos. call'd, from abundance of Plain Trees there formerly. This Town [Page 17] hath at least 300 Houses, and two Churches, and is remarkable for its good Air. Both the Men and Wo­men being generally longer Liv'd here, than any where else in the Island. Their Waters hereabouts abound with Champinions, a great relief to the Poor, when the word is given out for publick permission to Fish. Which word with them is Anoixe to libarintous.

Six Miles from hence, towards the West, lies a Village of some 200 Houses, and two Churches, call'd Mara­tha-cam­pos. Maratha-campos, from the abundance of Gal. Fenouil. [...] Fennel therea­bouts, which the Greeks call Mara­tha. This Village looks toward Patmos, from whence it is distant some Forty Miles

Three Miles from this Village lies a small Hermitage, by the Name of Saint George's Hermi­tage. St. George's Hermitage, where two or three Hermits of Patmos, commonly reside. Not far from this Hermitage is a Grotto upon the top of a Mountain of most difficult access, which the People, by Tra­dition [Page 18] do believe was Pythagoras's retiring place; it hath now a little Church, call'd [...], Or the Blessed Virgin appearing; Because of a Tradition that the Blessed Virgin Mary has here ap­peared, and done Miracles. The Bones of Dead Men that lie scat­ter'd hereabouts, give occasion to believe, that those that remained when the Island was deserted, made their escape hither; it being a Re­treat of most difficult access: And the inner Parts of this Mountain are not well discover'd, in asmuch as people are seen to appear, and observ'd to gather Chesnuts, none of the Inhabitants of the Valley knowing any thing more of them.

This Mons. Cerce [...]ius. Plin. l. 5. c. 3 [...]. Mountain is called Kerkis, the highest of the whole Island, from whose top may be seen the greatest part of the Isles of the Archipelago: It is cover'd with Snow almost all the Year, and hath a Lake on the very top, well stor'd with Eels. Here is a Chap­pel Consecrated to the Prophet [Page 19] Elias's Chappel. Elias, whither many resort for Devotion: Here is likewise a Grotto, with another Chappel, which hath no Tradition of its Name or Dedication; yet many go thither to say their Prayers, and at Easter time it is much frequented. This chappel, and Grotto stand di­rectly over against the Isle of Nica­ria, some 12 Miles from hence.

That which increaseth the Re­ligious esteem of this latter Chap­pel, is, a Tradition, That Light has often appear'd in the Night time, which the People conceive to be a Warning of some Holy Re­liques that lyes here yet undisco­ver'd, and so neglected.

Upon the same Mountain, some six Miles distant, towards the North, stands another Hermitage; besides which, in a spacious Grotto, stands a little Church, Dedicated to the Virgin Mary. It hath but one way of access, and that up a steep Precipice so extremely dan­gerous, that it is called Pana­gia eis to Cacopera­ton. [...], or St. Maries, upon the bad passage. [Page 20] Five Miles from Maratha-campos, towards the North, is the Village of Castany Castanees, so call'd, from abundance of Chesnut-Trees about it. It has about 50 Houses, and one Church. Not far from hence is the Hermitage of the Holy Tri­nity, where always two or three Hermits of the Monastry of Patmos do reside.

Two Miles from Castany, stands Leca. Leca, a Village of 50 Houses, and one Church.

Not far from Leca is the Monastry of Saint George's Monastry. St. George, an Hospital for the Monks of Mount Sina. Monks of Mount Sina; it hath always four or five Priests, who look after the Revenues of the Hospital, which consists chiefly in Wine.

Higher upon the Hill-side, over against Leca, is a Covent of Monks of Elias; Men abstracted from all secular employment, and they enter­tain all Passengers with what they have upon free cost.

Six Miles from hence, towards Megalocampos, lyes (e) Carlovasy, (d) Carlo­vasy. [Page 21] the greatest Town of this Island, next to Megale Chore. It is situate by the Sea-side, over against Sio, and the Castle of Siatsky, upon the Continent of Asia. It hath no less than 500 Houses, and 5 Churches. The Inhabitants are the Richest of any in the Isle, by reason of their Traffick by Sea to Sio, Smyrna, Chios. and other places. Their principal Merchandise are Onions, and Mus­cat Wine. Yet their Port is so expos'd to the North Wind, and unsafe a Road for any Vessels, that they are forc'd to load their Vessels a Shore, and so to thrust them off: And at their return, without any delay they draw up their Vessels to Land.

Three Miles Eastward, from Car­lovasi is the Town of Furni. Furni, re­markable for those Earthen Jars, and Pitchers, and other Vessels, which formerly were so much in esteem by the Greeks, and Romans, and were peculiarly call'd Samian Vessels. The Town hath at least 200 Houses, and two Churches, [Page 22] and has its name from the Furnaces where these Vessels are made. Be­sides this Town is a Fountain, whose stream is sufficient to make a Mill go; at the Spring-head is a Church, Consecrated to the Blessed Virgin, to which the Inhabitants of the Town pay great Devotion. From hence begins a row of Moun­tains, cover'd with Woods for the space of twenty Miles. It is fur­nish'd with all manner of Wood, fit for Architecture, as well for Vessels at Sea, as for Houses at Land, a great encrease to the Aga's Revenue; But the Chesnuts wherewith it abounds, are free for all Comers.

Upon the top of this Mountain is a Village call'd Vour­lioté. Vourlioté, a Colony of Vourla, a small Town by Smyrna. It hath about an 100 Houses, and one Church. The greatest Employment of the Inha­bitants, is to cut Wood, and make Pitch.

Within half a Mile of this Town is a Monastry of a douzen Caloirs, by the name of Pana­gia Tou­phronta▪ Panagia Touphronta. [Page 23] The Grass about this Monastry in the Spring time is Venomous to all strange Cattle; so that if an Horse brought from a strange place be put into the Grounds, in a short time he shall swell and burst: But the Hor­ses bred up about the Monastry, and the next Village, find no such incon­venience at all.

Ten Miles from this Monastry Eastward, stands Vathy. Vathy, a Vil­lage of 400 Houses, and four Chur­ches, enriched with a Port, affor­ding a safe Habour in all Winds but the South. But four Miles toward the North East lies another so well sheltred with three little Islands, (call'd [...], or the Isles of Dirt,) that Vessels may ride safely in all Winds. These Islands are 20 Miles from Scala nova, a remar­kable Port, and much frequented upon the Continent of Asia. The great Traffick of this Town is in Wine, especially Muscat, which will hold good a whole Year, whereas that of Carlovasy turns sower after six months age. It is [Page 24] likewise remarkable for Fishing.

Near to this stands Palaio-Castro. Palaio-Castro, or the Old Castle; a Village of an 100 Houses and one Church: Here also are good Wines, especially Muscat.

Four Miles from hence is the Port Vour­caria. Vourcaria, near to which is a convenient place for making Salt. But the Inhabitants fearing a great Imposition from the Turks, will not be at the pains to make any, being content with what is brought them from Mylos, and Naxos, from which two Islands all the Archipelago is supply'd.

Two Miles from hence lies a great Plain, call'd [...]. [...], Ho pisos campos, wherein rises a Fountain, whose only stream cau­ses two Mills to go. This Plain is fruitful in Wheat, in Cotton, and the Grain of Turky, which the Greeks call [...], the Latins Irio, and the French peculiarly Le bled de Turquie, or the Grain of Turky. Here is a Church Dedicated to St. John the Divine; the Church [Page 25] is called [...]. [...]. The Inha­bitants have an opinion of Mira­cles here done, and have a Tradi­tion, that St. John, as well as Acts 20. 15. [...]. St. Paul has been in Samos, which causes great resort to this place for Devotion.

Four Miles hence, towards the North, stands Mytelene, a Village of some 200 Houses, and 2 Chur­ches. It is a Colony of the Island Mytelene. This Village is but a Mile from Megale Chore, the prin­cipal place of the Island wherewith we begun, and so we have finish'd the Circuit of the whole Island, and the Geographical Description of the Villages in it. It remains, that we speak of some Monastrys yet untouch'd.

The Monastrys hitherto omitted, are but two, [...] and [...].

1. Two Miles from the great Village is Stauros, or the Monastry of the Cross, wherein are 30 Ca­loirs. It is well endow'd with Lands, and a Farm House for Lay [Page 26] Fryers to Till their Ground. Besides it hath another Monastry depending upon it, where the Fryers chief Employment is to make Cloth, to do all other necessary work for the Service and Maintenance of the great Covent.

2. Spete, and Spiti­on, in vul­gar Greek signifies an house, from Hospiti­um. The first corrup­tion of that Tongue came from the mixture of Latin words. Panagia sta Pente Spitia, which in Vulgar Greek signifies the Blessed Virgin of the five Houses. This maintains 60 Caloirs, and has a smaller Monastry at Pagondas, sub­servient to it, in like manner as the former. This Monastry is not sub­ject to the Arch-Bishop, but only to the Patriarch of Constantinople.

The Island is well stor'd with Sheep and Goats; But every Sheep is redeem'd with two Aspers, and every Goat with one, payable to the Vacouf or great Mosque at Tophana in Galata. Yet were this Law li­terally put in execution, it were well for the People; but the Agas take the boldness to levy more, as they think fit. Nor can the People help themselves, the charge of Appeal being greater than the [Page 27] Payment injuriously exacted. And such is the Corruption of the Turkish Court, that the event of an Ap­peal would be as uncertain as the attempt unsafe.

Besides the Aga demands as his due, all the Butter he finds among the Inhabitants, what day soever he pitches upon to number their Flocks, in order to the gathering this Vacouf Money; which grie­vance arose by the inconsiderate bounty of a rich Samian, who to ingratiate with the Aga, presented him with a great quantity of But­ter, since which time, the Aga has ever claim'd it as his due from all others.

The Aga is likewise presented by every man of stock with a Lamb and a Kid; which by a Char­ter obtain'd from the Grand Signior, the Samians have power to redeem with two Aspers and an half by the head, but the Aga exacts no less than five or six.

And now it is no wonder if this oppression by the Turkish Officers [Page 28] keep the Inhabitants poor, ignorant, and low spirited. Kilitch-Aly-Basha, at his first coming to re-people the Island, brought none with him but men of low Fortunes, and the Tyranny they live under doth still keep them so. And the Malice of many slothful, but servile people among them, doth render it impossi­ble for any person well affected to the Publick good, to effect any thing toward their Liberty, or redress of Grievances. For there wants not among the Greeks perpetual spies, that for their private ends, bring intelligence to the Aga's Ministers of any motion made, or any word freely spoken towards the redress of Grievances. The Aga's princi­pal Engins are either those of his Family, (call'd Musifarides) or such creatures as lie dispers'd throughout the Island. Those of his Family, are his Secretaries and Interpreters: The latter sort are alwayes Greeks; for a Turk counts it a great dishonour to learn any Christian Language.

His Creatures abroad are the [Page 29] [...] Proesti, or Chief of the Vil­lages, whom he alwayes makes his Creatures, and they for private ends are very forward to acquaint him any thing that may please him. They are more zealous and forward to pay their Homage to a Turkish Aga's House, than to serve Almighty God in his publick Worship; and as if Interest and Gain were their God­liness, they are more punctually careful to devote their time to a servile attendance in the outmost Gate of the Aga, among his Por­ters and meaner Servants, than in the solemn assembly of their fellow Christians in the Church of God. In so much, that though they are Christians by profession, yet on the most solemn days of publick De­votion, their greatest Religion is to wait at the Aga's House, to bid him good morrow, when he goes out to attend his pleasure, to drink Coffee, and smoak Tobacco among his Servants, and to speak nothing but what may flatter his Pride, or serve his Avarice. There is no [Page 30] Village in the Island so small, that wants such pestilent Spirits as these.

Samos is not inferiour to any Island of the Archipelago for good Soil. They are not beholden to other Countrys for any thing but Iron and Salt; and this latter they might have, did not the oppression of the Turks discourage their In­dustry. They are well stor'd with Trees of all sorts, with Pitch, Cot­tons, Corn, Oyl, Honey, and Wine, of whose Lees they make abundance of Aqua vitae in the Month of October, by them call'd Asynchoretos, [...]: For when [...], un­forgiven. they make their Aquavitae, all Pas­sengers are invited to tast of it, which he that refuses, is branded with the name of [...], in these words, [...]; If you will take none, you shall never obtain pardon.

All the People of the Country are Labourers, excepting the Musa­farides, who farm out their Lands, and make it their business to attend [Page 31] the Aga. Every Master of a Fa­mily is oblig'd to attend the Aga at such time as he puts all his Corn in a readiness to be measur'd. And then is one of the Musafarides sent, who is to be entertain'd at the charge of the Master of the Family, but instead of taking a Tenth of the Corn, which is strictly his due; he takes Money according to his own valuation of the price of Corn.

All Wines, Aquavitae, and Oyl, are Tith'd according to an ancient rate set down in the Court Rolls.

Heretofore there was no Imposi­tion taken upon Silks, because it was a Manufacture exercis'd only by the hands of Women, 'till a cer­tain Aga came, that desir'd a little to make him a Girdle; and being presented with a good handsome Basket full: The next year he de­manded the like quantity every where as his due.

The Habit of the Samians is like the Turks: A long Vest, like our Cassock, down to the Heels with a Girdle about the Loins, and over [Page 32] it a loose Garment, like a Batche­lour of Arts Gown. The Women likewise imitate the Turkish Women in their Apparel, girded about the Loins, a white Vail over their Heads. The young Women let their hair hang down behind, in a long Look plaited, and ty'd at the end with a Silver or Guilt Chain.

In former times, the greatest part of the Isles of the Archipelago were under the Jurisdiction of the Arch-Bishop of Rhodes; and this Isle had a Bishop that was Suffragan to that Arch-Bishop. But since the last re-peopling of the Isle, it has been under the Patriarch of Constantino­ple, who bestow'd it upon the great Church of Constantinople, and sent a Vicar to collect all the Ecclesiasti­cal Revenues. And in this condi­tion it continu'd for an hundred years, 'till the People of the Isle did petition the Patriarch to let them have an Arch-Bishop, which accordingly he did, and appointed them the Bishop of Nicaria for their Suffragan; but that Island being too [Page 33] poor to maintain a Bishop at this day the Arch-Bishop of Samos has now no Suffragan at all.

When a new Arch-Bishop comes, he shews his Patent from the Grand Signior to the Caddee; then sum­mons all the Proesti of the Villages, to whom having read his Patent, he has it Register'd in the publick Records of the Island. This done, they all accompany him to the Ca­thedral Church, where after the Reading of his Institutions, given by the Patriarch, he is plac'd in the Archiepiscopal Throne, where eve­ry one comes to kiss his Hand, and he bestows upon them his Bene­diction; and then makes them a Speech (if he find himself of suffi­cient capacity to do't.) This is the way of his Investiture into the Arch-Bishoprick of Samos and Ni­caria.

At his first coming, the Papas, or Parish Priest of the Church of his Residence presents him 15, or 20 Dollers; they of the other Chur­ches according to their Abilities. [Page 34] The first year of his coming, every Parish Priest pays him 4 Dollers, and the following years 2. Every Lay-man pays him 48 Aspers, and the following years 24. The rest of his Revenues comes in by Or­dinations and Marriages. One part of the Island come to Megale Chore, where he Resides, for Li­censes to Marry, the other part to his Vicar General at Carlovasi. The Samians pay one Doller for a License; all Strangers two: But he that comes after first Marriage for a License for a second, or third, pays three or four. Since Samos has been an Arch-Bishoprick, there has been hitherto but eight; 1. Athanasius; 2. Anthimus; 3. Parthenius; 4. Cor­nelius; 5. Christophorus; 6. Neophy­tus; 7. Joseph (who writ this Hi­story in vulgar Greek) and Philaretus that now succeeds him. Of whom here is a short account.

Athanasius, a Native of the Isle, and a Marry'd Priest, but his Wife dying about the time of his pro­motion, took upon him the Ha­bit [Page 35] of a Caloir, he was Arch-Bi­shop 20 years,

Anthimus, surnam'd Judas, be­cause at the Ceremony of the Pa­triarch's washing the Feet of twelve Priests on Maunday Thursday▪ he being one, had the name of Judas. The Patriarch of Constantinople, in imitation of our Saviour, doth eve­ry year, on Maunday Thursday, Wash the Feet of twelve Men in Holy Orders, who are at that time cal­led the twelve Apostles; and every Priest hath at that time the name of some particular Apostle. After he had been Arch-Bishop 15 years, upon a Complaint made against him by the Islanders to the Capitan Basha, or Admiral of the Turkish Fleet, he was clapt into prison, whence being releas'd by a sum of Money, he became afterwards Arch-Bishop of Caesarea in Cappadocia.

Parthenius a Theban, was Tran­slated from the Arch-Bishoprick of Patras to Samos, where he presided 12 years, only under the Title of [...] or President; but after [Page 36] he had passed 12 years under this meaner and unusual Title, he was admitted to the full Rights and Dig­nity of an Arch-Bishop.

Cornelius of Metelyne was depo­sed by the Patriarch of Constantino­ple, after he had sat six years.

Christophorus a Samian, was clapt into the Galleys by the Venetian Admiral, for not paying Contribu­tion to the Venetians, at the ap­pointed time; for hapning to be Arch-Bishop in the beginning of that War between the Turks and Venetians (so calamitous to all the Greek Isles) the Venetians then Ma­sters at Sea, forc'd all the Archipelago to contribution. He to secure his poor flock, the Samians, from im­mediate Plunder, Rapine, Cap­tivity, and other Insolencies, did engage for raising the demanded Contribution, which was an high sum for that place, but was not able to make good his promise with­in the appointed time; because of the Peoples poverty: Whereupon the Venetian Admiral, without any [Page] respect to his Religion as a Christian, or to his place and quality as an Arch-Bishop, did most Barbarously put him into the Gallies, a punish­ment commonly imposed upon Tur­kish Captives, or such Christians on­ly as were gross and notorious Ma­lefactours, and judicially con­demn'd for capital Crimes.

Neophytus of Siphanto sat 6 years, and deceased in the Island.

After him came Josph Georgirene, of the Island of Milos, who was Consecrated, October 7. 1666. He sat here five years, till after the ta­king of Candie, the Turks grew more populous, and consequently more abusive: So that wearied with their injuries, he retired to the Holy Grotto of the Apocalypse, in the Isle of Patmos.

After he had voluntarily retir'd from his Arch-Bishoprick, the Pa­triarch of Constantinople did pre­sently substitute in his place Philare­tus of the Isle of Siphanto.

And thus much concerning the Arch-Bishop of Samos, his Inve­stiture [Page] his Jurisdiction, and his Revenue. Proceed we to the Cler­gy, that under him have the Cure of Souls. And these not only in Samos, but throughout the whole extent of the whole Greek Church, are always dignifi'd and distin­guish'd by the peculiar title of [...], Papas which signifies a Fa­ther, because in spiritual matters within the bounds of their Cure, they are Fathers, as well to Feed as to Govern.

The Papas in the bounds of his(a) Of those whom the Greeks call Papas, or Parochi­al Priests. Parish is oblig'd to perform all those sacred Offices which the Greek Ri­tual requires. They are not only allow'd to Marry, but oblig'd to do't, before they enter into the Order of Priest-hood. And not only those Greek Priests that live under the Patriarch of Constantino­ple, but also those Greeks that in Sicily, Calabria, and in the Islands under the State of Venice do em­brace the Romish Religion, are by allowance of the Pope permitted to Marry. And such Men (though [Page 39] Marry'd) are commonly Ordained Priests at Rome it self, by some Greek Bishop of the Romish Religion in the College of Greeks at Rome, and in that of Spain, and in that called Madonna del Populo: Yet the Greek Church, for that esteem they have of a Monastick Life, do never ad­vance a Parish Priest to a Bishoprick, except his Wife be Dead, or Di­vorc'd from him, and he take up­on him the Habit and Profession of a Caloir.

A Marry'd Man, that would take Orders, is required to declare, that he has been but once Marry'd, and that his Wife was neither a Widow, nor a Slave, nor the Daughter of a Slave, or under the reproach of an Harlot: This done, he comes to a Confessour, who among other Sins, doth particularly put him upon the Confession of those Sins that by the Canon would exclude him from entring into Orders. And though his Confessour give him a good Testimony, yet a Week be­fore the Ordination, the Bishop [Page 40] doth openly in the Church charge all the Assembly under the Peril of Excommunication, if they know him guilty of any Crime that may render him unworthy of Holy Or­ders, to reveal it before the next Sunday: Which if any Man do, and make good his Accusation, he is denied Holy Orders; if the Ac­cuser be found to Impeach him false­ly, he is Excommunicated for his false Accusation, and the other Ordain'd. After the Candidate for Holy Orders has thus made his way, the day before he enters into Priests Orders, he comes to the Metropo­lite, who having try'd whether he Read and Write without false Pronuntiation, or mis-spelling; and being satisfied in that point, doth presently Ordain him Sub-dea­con and Deacon, and the next day Priest, if he be of sufficient Age. The Age for a Reader is 18; For a Sub-Deacon, 20; For a Deacon, 25. For a Priest, 30; Nevertheless it is left to the Discretion of the Metro­polite, to dispense with the Canon, [Page 41] as he shall see occasion, according to the example of Anicetus, who Ordained St. Eleutherius a Priest at 18, and Bishop of Illyrium at 20. If a Papas Marry a second time, he is deprived of his Orders, and cal­led ever after Apopapas. But no­thing hinders the Widow of a Priest to Marry again.

The Papas is obliged to Read Prayers, and Administer the Sa­crament every Sunday and Holy­day. The day before a Sacrament, he is to sing the Vespers, and after Supper, to rehearse a Prayer call'd the [...]; if after that Prayer said, he chance to Eat or Drink that Night, he is oblig'd to go to Church, and say that Prayer again: Likewise that Night he is not al­low'd to lye with his Wife.

Every Parishioner is obliged to bring to Church a Loaf to the Weight of seven or eight pounds, which is mark'd with these three words; [...]: Jesus Christ overcomes. Of this Bread the Priest distributes to every one a [Page 42] Morsel, and the rest goes to him­self.

If any man desire the Sacrament upon other days than Sundays or Holidays, he sends to the Priest the day before, to prepare himself according to the Canon. The next Morning the Priest sends to him to bring with him what is necessary for Celebration, viz. a Loaf, mar­ked as before, a Wax Taper of two Aspers, and Incense of one Asper, (for they never Celebrate without a lighted Taper, and In­cense) and a Quart of Wine, and three Aspers in Money: What is left of the Bread and Wine, goes to the Priest with three Aspers. He that leaves it to the Priest to pro­vide necessaries, brings with him 15 Aspers.

The Parish Priests, excepting those that are very ancient, or Widowers, never confess any. That employment is left ordinarily to the Caloirs of the Order of St. Basil, whereof there wants not some every where dispersed throughout [Page 43] the whole Greek Church, to beg Almes for the Monks of Athos, from whence they are sent. Yet neither they, nor any Parish Priest confess any without a particular License from the Metropolite, who doth enjoyn them under a Mortal Sin, not to exact any Money for Absolu­tion. But if after Absolution, the Penitent offer any thing, they re­ceive it. If the Penitent desires any Prayers to be said for him in some Monastry of Mount Athos, he gives Money in consideration of the Prayers to be said for him.

If the Parish Priest have any Lands, he thinks it no shame to Till them himself. But he resides con­stantly in the Parish, to be ready up­on all occasions for the Sick, to whom he says the Prayers appoin­ted by the Church for Sick people.

If a Woman be in Child-birth, he is sent for to say some Prayers appointed for that occasion; nor can the company that come to as­sist the Woman in her Travail leave the House, 'till the Priest come and [Page 44] perform the Sacred Ceremonies ap­pointed by the Church, for Women in Child-bed; accounting it a great contempt of God, and a thing ominous and of ill foreboding to the success of the person in Labour, to neglect their solemn address to God in the prayers appointed by publick Authority for that Emer­gency.

A Woman Of their Women in Child-bed. after Child-birth stirs not abroad, neither to Church, nor to other Houses, till 40 days be expir'd. Then she is brought to the Church Door, where the Priest having said the Prayers appointed for that occasion, she is permitted to go to Church, or to other Hou­ses.

The Children ordinarily are not Paedo­baptism. Baptiz'd till 40 days after Birth, sometimes, under pretence of the Parents or Gossips absence, not till half a Year, a whole Year, or more. But this is alwayes in case the Child be healthy and strong; for upon the least suspition of the Childs being weak, or likely to dye, the [Page 45] Priest is sent for by the Parents, and without any further Ceremony, the Child is Baptized in this man­ner.

N. N. The servant of God doth Baptize thee, in the Name of the Father, Amen. Of the Son, Amen. And of the Holy Ghost, from henceforth and for ever­more, Amen.

In private Baptism they use only Water, Oyl, and a Lamp burning before the Picture of the Virgin Mary. For there is no House so poor, which has not the Picture of the Blessed Virgin, or some other Saint, before which they pray, Mor­ning and Night, after they have lighted a Lamp.

In publick Baptism, the Child is brought to the Church Porch, where after the Priest has said [...]n Exorcism, the Child is brought to the Font, and being interrogated by the Priest, the God-father makes answer, and rehearseth the Creed thrice. Then the Priest Conse­crates the Water, which being hot [Page 46] he pours into't Oil Olive, and Anoints the Child on several parts of the Body. The Child is Anoin­ted on the Forehead, Mouth, Ears, Breast, Hands, Knees, and Feet with these words at every place; The Seal of the Gift of the Holy Spirit. Then the God-father claps a Cross to the Childs Breast: This done, the Priest takes the Child stark naked, and baths him all over thrice in the Water, saying the same words as you had in private Bap­tism. After the third Bathing, he pours some of the Water upon the Child's Head: Then delivering the Child into the hands of the God-Fathers, he puts a Shirt on the Child, with these words; Jesus Christ our merciful God, cloathed with Light, give thee a bright Garment.

All the Greeks of the Island that (b) Marry, first obtain a License ofMarriage. the Arch-Bishop, or his Grand Vi­car: Then the Priest having exa­mined if they have any Legal pro­hibition of affinity, or otherwise; either at the Church, or their own [Page 47] Houses, Marrys them in this man­ner. After the Reading of that part of the Liturgy which con­cerns Marriage, and the parties enterchanging a Ring, the Priest takes two Garlands made like Crowns, and signing them with the sign of the Cross, he puts one on the Bridegrooms Head, with these words:

The Servant of God N. N. is Crown'd to the Servant of God A. A. in the name of the Father, the Son, and the Holy Ghost, henceforth and for ever.

The like is done to the Bride, and then the Epistle and Gospel appoin­ted for the Occasion is Read. Then he that gives them in Marriage, first Kisses the Garlands, and all the Company, in Testimony of their wishing Joy to the Married Parties.

On Maunday Thursday, which is an high day with the Greeks, Sacra­ment for the Sick▪ they Consecrate Bread, and pour upon it consecrated Wine, with these words:

[Page 48] The Vnion and Conformation of the Holy Body, and Precious Blood, Amen.

This Bread is laid up till the first Sunday after Easter, and then the Priest in all his Formalities, ligh­ting all the Lamps of the Altar, perfumes the Bread with Incense, and cuts it into pieces as small as a Grain of Wheat. Then being put up in a certain Vessel, it is laid up for all occasions of the Sick for that year. When any is Sick, he takes one of these Grains of Bread, and putting it into the Chalice, he carries it in his hand to the Sick Man's House: All that meet him by the way, go back with him to the sick Man's House: But at Con­stantinople, and other Cities where the Turks are numerous, the Priest carries it secretly under his Arm, for fear of some affront.

The Priest is oblig'd to carry this Sacrament to those that have the Plague, in which case, he puts the Grain of Bread into a Raison, and gives it him at the end of a long Cane.

[Page 49]When any person Burial of the dead; dyes, a Lamp is lighted over the Corps, and the House is perfum'd with Incense. Then the Corps being stript, they dip a Sponge or Lint in warm Wa­ter, and draw it over the Face, Knees, and Feet, in form of a Cross: Then taking a white Lin­nen Cloth, they make a Hole in the middle, large enough for the Head to come out, and sewing it up close at the Feet, they cloath him again with the best Garments the Party Deceased had. When the Corps are ready to go to Church, the Priest goes before the Corps with a Cross and a Taper in his hand, singing certain Prayers. At the Church, the Office for the Dead being ended, the Friends and Kindred of the Party Deceased, come and kiss the Corps. The Corps being brought to the Grave, the Priest takes some of the Earth, and sprinkling upon the Head, and the Feet, and the two Sides, in form of a Cross, saying these words:

[Page 50] The Earth is the Lords, and the fulness thereof; Take O Earth, that which is form'd of thee by the hand of God, who hath received that which was made according to his likeness, and do thou take the Body which belongs to thee.

Then the Priest throws upon the Corps some Water, or Oyl, out of one of the Church-Lamps, and a piece of flaming Incense, and so the Corps are covered. In Samos they give Bread and Wine at the Church, to those that accom­pany the Corps to Church.

Three days after Interment, the Friends of the Com­memorati­on for the Dead. Deceased have a solemn Office at the Church for the Dead. After the Office is ended, they have a sort of small Junket, which they distribute, and Eat in the Church, with Wine, or Strong Water, to wash it down. This sort of Junket they call [...], Colyba, and they derive its first Institution from the time of Julian the Apostate, who to [Page 51] spite the Christians, commanded all the Bakers to raise their Paste with the Blood of Beasts that were Sacrific'd to Idols. The Christians, ignorant of the com­mand, were about to buy the Bread, till St. Theron, that was a Martyr under Maximin, appearing to the Patriarch Eudoxius, admo­nish'd him to forbid the Greeks to Eat any Bread of the Bakers ma­king, because it was mix'd with the Blood of Beasts offer'd to Idols. The Patriarch then ask'd the Saint what the People should Eat. He told them Colyba, and so shew'd him the way how to make it. But now the Greeks use it at these Funeral Commemorations, and on a Shrove-Sunday; and the Sunday before Pentecost.

Moreover they have another Commemoration for the Dead, nine dayes after Burial, at the House where the Party dy'd. Then a­gain forty days; then at the end of three Months; then of six Months; then of nine Months, [Page 52] and at last of twelve Months. The first Year of the party Deceased being expired, the Commemora­tion is only Annual.

Every Parish hath an anniver­sary Feast, in Commemoration of that peculiar Saint or Patron, to whose memory that Church is De­dicated, and by whose name it is called. All they of the Parish, and others that have a particular devo­tion for the Saint, carry with them a present of Bread, of a Wax-Taper and Frankincense. The Bread goes to the Arch-Bishops Vicar General; the Tapers and Incense to the service of the Church.

And now we have finished the Description of Samos, and the story of its present State and Con­dition, by which one place being one of the largest of the Archi­pelago for Circumference, and one of the Fruitfullest for Soil, We may guess at the condition of all the rest that are rich enough to maintain a Turkish Governour. [Page 53] Besides it acquaints us in great part with the Religion of the whole Greek Church, which throughout the whole extent of the Patriarch of Constantinoples Jurisdiction, is very uniform, without any varia­tion of Rites or Ceremonies.

THe Isle of Nicaria being under the Jurisdiction of the Arch-Bishop of Samos, I thought it ex­pedient to add this Relation of it, as a Supplement to that of Samos.

Nicaria lies in length East and West; its prospect on the North is to Scio, on the South to Paros and Naxos, on the East to Patmos, and the West to Mycone. Three Miles distant from the Island, on the South-side towards Patmos, lye some small Islands unhabited; but known by the name of Furny, and furnish'd with good Harbours, capacious enough for all sorts of [Page 55] Vessels. Here the Corsairs of Mal­ta, and other Christians, us'd to lay in wait for Ships that trade from Scio to Rhodes. It lies twelve Miles distant from Samos. The Sea about it was formerly call'd the Icarian Sea, from Icarus, so Fa­mous among the Ancient Poets.

It is upwards of fourscore Miles in compass, and yet has not one Port nor Road for great Ships, but only two small Creeks for lit­tle Boats. The one called [...] [Page 56] [...], Ton Hagion Phoca, from a Church here dedicated to St. Pho­cas: The other is called Keramy, so extremely bad, that they that come a shore here are forc'd to draw up their Boats after them. A Mile of Keramy is a little Island call'd [...], Karavostasi, or the Rode for small Vessels, call'd Karavia. This affords a good retreat for Ves­sels in Tempestuous Weather. And when 'tis fair, they lade and unlade their Vessels with all possible speed, at the Shore of Icarus, and so retire, for fear of a Storm.

All the Hor. od. 7. l. 3. Scopulis surdior cari. Island is very Mountai­nous and full of Rocks, which causes but few Villages, and those very small, none of them excee­ding an 100 Houses. The Pro­montory towards Samos is call'd Phanari, or the Lanthorn; because of a Watch Tower here built, to give light to Marriners in the Night. The Tower is yet standing, and the common People are so far mi­staken in the common Fable, as to pretend that Icarus and his Son [Page] were here kept Prisoners. But they are given to a Credulity of new reports more inconvenient than that of old Fables, and that the belief of Treasures hid in all old Ruins ever since the taking of Constantinople, where so much was found long after it was burn'd. This conceit blown up by various reports; and the Itch of talking on one side, and the great creduli­ty of ignorant People on the other, hath encreased into a vulgar Tra­dition, very incommodious to the Greeks, and whereat the Turks take great advantage against them, in case they meddle with any Ruins, either for Curiosity or Use. And these Islanders have a common Tradition, that about this old Tower of Icarus lyes a great treasure, whereof part, though not all, they say, was carri'd away some 40 years ago, by some Asiaticks, that came over by stealth, and in the Night, dug up all the ground; And an old Man, whom I spoke with, that saw them at work, but durst not come neer [Page 58] till they had all gone aboard, and set Sail, upon his approach, found the dead Carkase of a Man newly slain; whom they suppose was sacrific'd to the Genius of the place, or the Guardian Angel of the Trea­sure. They add besides, that be­fore this adventure of the Asiaticks, the place was haunted with a Spirit, which alwaies appear'd in black, and destroy'd their Oxen, at least one in a year. But since that time, the place was no more haunted, nor did the Labourers ever complain of the loss of an Ox.

About this Shore are the best Cockles of all the Archipelago. The principal Villages are 1. Ca­choria, of 100 Houses, and two or three Ches. 2. Steli, famous for great abundance of Nut-Trees. 3. Musara, besides which is an Hermitage, and a Church, where­in are kept the Reliques of St. The­octistes, who was of Lesbos, and whom the People do think yet does Miracles at this day. Here are in the Isle, the Ruins of a greater [Page 59] Town than any now is. The Church is yet standing, and goes by the name of St. Hellens. The Beauty of its Fabrick, is a clear ar­gument, it was built in the days of the Constantinopolitan Emperours; and though it has no House neer hand it, yet great resort is made hither for Devotion; and from time to time there never wants a Papas to say the Prayers of the Church in it.

There are besides these three al­ready nam'd, a great many little Villages scatter'd up and down through the whole Island, which for the number of Houses, are lar­ger of extent than those in Samos; for here every House is environ'd with its proper Garden, Orchard; but the Houses in Samos are com­monly built closer, and their Gar­dens, and Orchards at a greater distance.

The whole Island is for the most part Mountainous, and Rocky. The Valleys are few, and little in compass; so that with great labour, [Page 60] and difficulty, they force out of so barren a Soil, that little Corn they have; which is not sufficient to feed the Inhabitants above one half the year; and lays a necessity upon the Nicarians to traffick abroad for supplies elsewhere. But principally they trade to Scio for Corn, whither they carry Wood from Samos, and the neighbouring parts of Natolia. They are very expert in making Boats, and small Vessels, which are in such esteem, that they are bought up by all their Neighbours. Besides their Traf­fick in Wood and small Vessels, they vend good store of Sheep and Goats, wherewith their Moun­tains are well stor'd. And yet their care to keep them is so small, that without either milking them, or driving them into Coats, or Folds, or making any limits or bounds, they only visit them twice a Year, to count the number of their Flocks, and to imprint the Marks of the proper Owners. Some there are, and those of the [Page 61] Richest, that are at the trouble of milking so many, as may supply their Family with Cheese. They vend likewise good store of Swines Flesh. Wax, and Honey they have great plenty of, but their Honey is in no great esteem, because of that bitterness of taste which it receives from their Bees feeding up­on Firr leaves, which Tree that Island abounds with.

The most commendable thing of this Island is their Air and Water, both so healthful, that the People are very long liv'd, it being an ordinary thing to see persons in it of an 100 years of Age, which is a great wonder, considering how hardily they live. There is not a Bed in the Island, the Ground is their Tick, and the cold Stone their Pillow, and the Cloaths they wear is all the Coverlet they use. They provide no more Apparel than what they wear all at once, when that is past wearing any lon­ger, then think of a new Suit. Betwixt their ordinary times of [Page 62] Eating, there is not a piece of Bread to be found in the Isle. A little before Dinner, they take as much Corn as will serve that Meal, grind it with a Hand-Mill, bake it upon a flat Stone; when 'tis Bak'd, the Master of the Fa­mily divides it equally among the Family; but a Woman with child has two shares. If any Stranger comes in, every one parts with a Piece of his own share to accom­modate the Stranger. Their Wine is always made with a third part Water, and so very weak and small. When they drink it, so much as is thought sufficient is put into one large Bowl, and so passes round. The Nicarians are the only Islanders of all the Archipelago, that nei­ther keep Wine to sell, nor lay it up in Wooden Vessels, but in long Jars, cover'd all over in the Ground. When they have a mind to Tap it, they make a Bung-hole in the top, and draw it out with Canes. Their Houses are so plain, that all the Furniture you can see is an [Page 63] Hand-Mill, besides this, there is nothing but bare Walls: That little they have besides is all hid under Ground; not so much for fear of the Corsairs (from whom their Po­verty is a sure guard) as out of Cu­stome. Nor are they all so poor, as not to be able to buy Beds, but custom has brought them into a contempt of Beds, as meerly super­fluous; insomuch, that when they Travel into other Islands, they refuse the offer of a Bed. A Priest of Nicaria coming into Samos, was courteously entertain'd by those of his Order, and at Night was of­fer'd a Bed to lye in; he thank'd them, but refus'd, nor could by any importunity be prevail'd upon, but told them the Earth was his Mother, from whence he would not keep a distance; besides he was afraid of being Sick, if he should lye in a Bed; and therefore if they had a kindness for him, they must give him the liberty of sleeping after his own Country way.

When I went to visit them as [Page 64] Arch-Bishop, and ignorant of the custom of the Country, carry'd no Bed. At Night, where I first lodg'd, asking for a Chamber, they told me they had no other than that where I first came; then asking for a Bed, they told me it was not the Custom of the Country; then de­siring to borrow some Bed Cloaths for Love or Money, all they brought me was one Smock made of course Dimity.

They have no great communi­cation one with another, any far­ther than the publick times of Sa­cred Solemnities, or Civil Business doth cause them to come together. At other times they keep strictly within the narrow Sphere of their own affairs. Formal Visits, Treats, and Entertainments, are things un­known. If any business do put them upon a Visit to their Neigh­bour, they come not close to his Door, but stand off at a great di­stance, and call aloud to him; If he make them answer, they dis­course the Business they came about, [Page 65] standing off at the same distance; except they be earnestly invited to come in. And this way of dis­coursing at a distance they practice more in the Fields and Mountains; their Voices being so strong, that 'tis ordinary to talk at a Miles di­stance; sometimes at four or five, where the Valleys interpos'd be­tween two hills, give advantage to the Voice. Sometimes they can discourse at that distance, that the carriage of the Sound through the Winding of the Valleys, shall re­quire half a Quarter of an Hours time; and yet they make distinct, and proper Answers, both audible and intelligible, without the help of a Stentorophonical Trumpet.

Their Habit for the Men, is a Shirt, and over it a short Cassock, down to the Knees, to which, in Winter they add only a short Vest, that reaches a little below the mid­dle. Stockings they never wear. There Shoes are only a piece of thin Copper, bow'd to the shape of their Feet, and every one is his [Page 66] own Shoe-maker. The Women have nothing but one Smock, but so large, that they wrap it double, or treble down to the Girdle, but below the Girdle single. The Priests, for greater reverence in the Church, ty two Towels about their Legs, the one is their usual Bonnet, and the other their Girdle: so that they perform sacred Offices un­guirt, as well as uncover'd.

Of all the Isles of the Archipelago, this only admits of no mixture with strangers in Marriage, nor admits any stranger to settle with them: They being, as they pretend, all de­scended of the Imperial Blood of the Porphyrogenneti, must not stain their noble Blood with inferiour Matches, or mixtures with Choriats, or Peasants, for so they term all the other Islanders.

Porphyrogenneti, were those of the Blood Royal, in the Days of the Greek Emperours, so call'd, from their wearing of Purple, which was a Badge of Royalty, and allow'd only to Princes of the [Page 67] Blood; and not from an house call'd Porphyra, where the Empresses were wont to lie in. But Purple was throughout the East, the known Badge of Royalty. Hence came that unsanctify'd Wit, and learned'st Writer that ever oppos'd the Christian Religion with his Pen, to be call'd Porphyrius: For his true name in the Language of Syria, his native Country, was Malchus, or King; but the Greeks did para­phrase it Porphyrius, or Purple­robed; that being a Colour pecu­liar to Kings.

They have a great Happiness, by reason of their poverty, in not being molested by the Turks, who think it not worth their while to come among them, nor if they should, were they likely to enjoy any quiet, without keeping a stron­ger Guard than the Revenues of the Isle would maintain. Once they slew a Caddee, sent by the Grand Signior, and being summon'd to Answer for their Crime, they by common consent own'd the Fact, [Page 68] but would name no particular Man. So that the Turkish Officers looking upon their beggerly Cloaths, thought there was neither gain nor glory in punishing such Miscreants, and that in Justice, they must pu­nish all, or none, dismiss'd them untouch'd. From that time no Turk ever troubled them: For they take all courses imaginable to seem poor; and wheresoever they come abroad, they count it no shame to beg Alms: Yet they make a shift every year to levy 300 Crowns for the Arch-Bishop. They are go­vern'd by a Proesti of their own chusing, who also levys their Ha­ratch or Tribute to the Grand Sig­nior, and takes care to carry it to the Aga of Scio. As for their Re­ligion, it is the same with that of Samos; but their Priests are more ignorant.

Thus you have an account of a small Island, the Poorest, and yet the Happiest of the whole Aegaean Sea. The Soil is Barren, but the Air is Healthful; their Wealth is [Page 69] but small; but their Liberty and Security is great. They are not molested with the Tyrannous In­solence of a Turkish Officer, nor with the frightful Incursions of barbarous and merciless Pirates. Their Diet and Apparel is below the Rate of Beggars in other Coun­trys, and their Lodging is a thing of no more care, or cost, than that of the Beasts of the Field, yet their Bodies are strong and hardy, and the People generally long liv'd. They live with as little forecast, as if they expected not to survive a Day, being contented to satisfy the present necessities of Nature. They do properly In diem vivere, or as we say, From Hand to Mouth. They have but little, yet they never Want. Their Igno­rance is equal to their Poverty, and contributes much to their con­tent. And how well they esteem of their own condition, their con­tempt of their Neighbouring Islands, and scorning to mix with them in Alliance by Marriage, is [Page 70] a manifest sign. Whence we may learn, that they approach the nearest to Contentedness is this Life; whose desires are contracted into the narrowest compass.

THe Isle of Patmos, now call'd Patino, is 36 Miles in com­pass, 40 Miles from the Continent of Asia, towards Ephesus; as many Miles distant from Samos North East of it; 30 from Nicaria, North; 60 from Paros, and Naxos, West; 60 from Amurgos, South.

The Figure is neither round nor square, but irregular, by reason of unequal Promontories and Bays. It is furnish'd with very commodi­ous Havens, to which it owes its being inhabited, though not so well as in former times, as appears by the many and great Ruins in it.

[Page 72]This Island was eminent for those wonderful Revelations which the Blessed Apostle, and Evangelist St. John had in it, during his banish­ment thither in the time of the Per­secution under Domitian. The sub­stance of what is related in that Life of St. John, that goes under the Name of Prochorus, is generally believ'd in Patmos to this day. And though the Author might be of later years than Prochorus, the Disci­ple of St. John, as the most judi­cious Historians of later days do pronounce him to be: Yet that the whole contents of that Book should be a meer Fable, and nothing but the Product of the Authors invention and fancy, is very impro­bable. For though he might take great liberty in the Manner and Cir­cumstance of what he relates, yet the Matter and Substance were built upon some foundations of real Truth, and such as many Books now not extant, and the Streams of Tradition then nearer the Foun­tain, but now run dry, might ac­quaint [Page 73] him with. That the Island, at St. John's first coming were all Idolaters, had people possessed with Devils, and were mis-led with Ma­gicians, is more than probable. That St. John's casting a Devil out of young Apollonides, had a great influence on the peoples Conversion, and rais'd him the Enmity of a Magician, and all that he could draw after him, is a thing reasona­bly credible. The Name of Cynops the Magitian, is known to all the People to this day; yea, not with­out some very improbable circum­stances of the Story, that St. John should cause him to jump twice in­to the Sea, and the second time to be turn'd into a Rock, which now bears his name. However it is no small credit to a Place, otherwise very inconsiderable, that that great Apostle, once the peculiarly belo­ved Disciple; who of all the Apo­stles, did alone survive our Savi­ours judicial coming into his King­dom of Power and Vengeance up­on the Jewish Nation: that he [Page 74] should be for no small time an In­habitant of this Island, and there Pen that Mysterious and Sublime Book, which to him indeed was Apocalypse, but to all others Apo­crypha, to him a Revelation, but to us yet an hidden Mystery: like the former Prophecies of the Old Testament, that were never right­ly understood till actually fulfill'd. The Tradition of this Island is ve­ry positive, that he writ his Gospel here likewise, and that upon the Request of the Islanders, who at his departure, after seven years abode in the Island, did importune him to leave them in writing what they ought to believe: Whereupon he staid eight days longer, to dictate the Gospel to his Disciples that writ it.

They add more, that as he was beginning the Work, there hap­ned a great Thunder and Earth­quake, whereupon, looking up to Heaven, he spake those words; [...]: In the beginning was the Word. Besides, it is a most [Page 75] confirm'd Tradition, that the Ca­vern, which now goes by the name of the Holy Grotto, was made by the Rupture of the Earth, in that Earthquake.

The Original of this Island, as it is at this day, is ascribed to St. Christodoulus, in the Days of Alexius Comnenus.

It was Alexius Comnenus, the first of that name, in whose dayes be­gan the Holy War, who reigned the 20 last years of the tenth Cen­tury, and the 18 first of the ele­venth, and was contemporary with William the Conquerour, and God­frey of Bulloigne. This Christodou­lus was Abbot of Latros, and had jurisdiction over some 20 Monaste­ries in Asia, near a great Lake about a days Journey and half from Ephesus. He being molested by the Turks, (whose power now mighti­ly encreas'd in Asia) obtained leave of the Emperour to build a Mona­stry in Patmos: Whither having transported his Wealth and Family, he built a Monastry near the Port [Page 76] of Nestia, and named it Rouvali. But not liking the place, (and as the Tradition goes, being warned by a Vision, and a Voice from Hea­ven,) he quitted that Monastry, and built another in the highest part of the Island, and fortifi'd it with a strong Castle, environ'd with high and strong Walls: And there he built a Church. The In­habitants that lay scatter'd in the Isle, desired leave to build Huts neer the Monastry, for their better Shel­ter, and defence, in case of any sudden Attaque by Pirats. In pro­cess of time, these Huts were chang'd into fair Houses, and by Trade and Commerce, became a great Town, to the number of 800 Houses, and there Inhabited by rich Merchants, that traded in­to all parts. But the many Revo­lutions that have happen'd since, have eclips'd the former Glory of the place: And their Ships of Mer­chandise are all dwindl'd into small Fisher Boats, and the Inhabitants are all extremely poor.

[Page 77]About half a mile from this place stands the Holy Grotto, where St. John the Evangelist is said to have writ the Apocalypse. Here is a small Monastry, under the Ju­risdiction of a Caloir. The Inhabi­tants of the neighbouring Borough, pay great Devotion to this place. They talk here of a Fig-Tree, whose Figs have naturally the Characters of the Word [...]. Apocalypsis. Near the Grotto is a stone Font, where St. John the Evangelist is said to have baptiz'd.

The best Port of this Island, and of all the Archipelago, on the West side towards Naxos, is call'd Scala, or the Wharf, because of a Wharf built of stone for the convenient lading or un-lading of Ships. That which renders it free from an­noyance of Winds are certain lit­tle Islands that shelter it from the East and North-east Winds. The Venetian Fleet were wont to winter here during the War of Candy.

Besides this Port, stands an entire Village, call'd Phocas, without an [Page 78] Inhabitant. Here is likewise a­mong old Ruins, a Church yet stan­ding, which they say was built in St. John's days, and they shew some­thing like a Pulpit, where they say St. John us'd to Preach. 2. Merike, whose neighbouring Hills are well stored with Vine-yards. 3. Leukes, fortify'd with a Ca­stle for the Retreat of the Labou­rers in the Vine-yards, and well supply'd with fresh Fish, from a neighbouring Lake. 4. Myrsini, from the growth of Myrtles hereabouts. Here is a Fountain of excellent Water, which the People call [...], Hagiasma, or Holy-Well. 5. St. Nicholas, from a Church here dedicated to that Saint. 6. St. George's from a Church here dedicated to that Saint: This is a convenient place for Ships to take in fresh, Water at. Two Miles hence are the Ruins of an old Town call'd [...], Platys Gialos, or the Broad shore; but now it is co­ver'd with the shrub Arbutus, which the Greeks call Coumara, in old [Page 79] Greek [...]: it bears a Fruit like a Strawberry, but much bigger. 7. Turcolimnionos, or the Turks Port, because it is frequented by the Cor­sairs. Betwixt this place and Port Scala, a rich Merchant Nicholas Ma­thas did lately build a Tower at Livadi; it being a convenient place for Vine-yards and Fishing. 8. A­grio Livadi, before which lies St. Thecla's Isle with a little Church, dedicated to that Saint. 9. Port Sapsila, before which lies a little Island, with a Church in it, de­dicated to St. Luke. 10. Port Gri­cou, next to Scala for commodious­ness. The Island Tragonesi, or Isle of Goats, defends it from all Winds. 11. Diacopti, famous for Salt Pits, which belong to the Caloirs. Besides this Port, is a steep Rock of a very great height, which they call Cynops, from the Magician in St. John's days, whom the Peo­ple report to have lodg'd in a great Cave in this Rock; which Cave they yet believe to be haunted by Devils. For once letting down a [Page 80] Man into't by a Cord for curiosity▪ to see what was in the Cave, they pull'd him up dead. 12. Meloi, a Mile from Port Scala. And so we have finish'd the Circuit of the Island, in naming the Ports.

The Inland Villages are 1. Livadi. 2. Vagie, well beset with Vines and Figtrees. 3. Megalocampos, rich in the same Fruits, and accom­modated with a Lake well stor'd with Fish. 4. Hagio Theophanes, from a Church there dedicated to that Saint, and built by St. Chri­stodoulos. 5. Sazousa, close by the Sea, near to which are hot Springs of Water, that cure many Disea­ses. The Island is well stored with Vines, Figg-Trees, Lemon and Orange Trees, and Corn sufficient for the Inhabitants, if they could keep what they have free from the Robbery of Pirats, as well Chri­stian as Mahometan, that often pil­lage the poor People, who have no other remedy but patience, and sometimes the pleasure of seeing them perish at Sea, that have been [Page 81] so injurious to a Shore. The Pat­mians complain more of the Cru­elty of the Christian Pirats, than of the Turks. And though the Islanders have procur'd Charters and Patents from the Pope; the King of France; from the State of Venice; from the Dukes of Tuscany; from the Grand Master of Maltha, to secure them from the Injuries of Christian Corsairs; it is so far from prevailing upon them to withhold their hands from rapine, that it does but provoke them to more fierceness. Yet these Pirats some­times are made the visible objects of Divine Vengeance. About six years ago, the Marquess de Fleury, that carry'd away not only the Gra­zing, but the Working Cattle▪ had got no further than Paros, 'till his Ship sunk in the Port, and he was taken Prisoner, and clapt into custody at Corfou, by the Venetians, Another that pillag'd the Monastry of Liptos, had no sooner put to Sea, but meeting with some Saiks, to which he gave earnest Chase, he [Page 82] run himself a Ground, and there perish'd he, and all his Company.

Let us now return to the State and Government of the Place. The whole Island was given by (a) Alexius Circiter annum Christi 1100. Comnenus to Christodoulus, and his successours in the Monastry, and the Islands near about, that were not inhabited. And what Culture they bestow on the little Islands, or what Cattle they put to Grazing there, becomes all a Prey to the Corsairs; so that the Revenues of this Monastry are now much di­minish'd, and the Monks become extremely poor. And his Son Calo Johannes, gave also fourteen Villages in Candie: But the Turks left them but one small Hospital in Candie, which yields them 200 Dollars a Year, whereas their Revenues be­fore were at least 13000. Besides the great Monastry, there is a little Nunnery, containing 40 Nuns. This was built but an age ago. They purchase their living by their labour, for they have no Revenues; only the Abbot of the great Mona­stry [Page] is oblig'd to supply them with a Reverend Ancient Monk, to do all Sacred Offices among them. Besides these, there are some small Hermitages that maintain some few Monks. 1. The Hermitage of the Holy Grotto of St. John the Divine. 2. The Hermitage of the Parasceve. 3. Of the Annun­tiation of the Blessed Virgin, late­ly built by a Bishop in this last Cen­tury. 4. The Hermitage, called Asomati. Lastly, in a place called the Gardens, which furnish the Monks Kitchin with all necessaries. They have certain Chappels con­secrated for the Labourers, at cer­tain Hours, to hear Prayers, and so return to their Work.

And this is the present Condition of the Isle of Patmos, once famous for the Residence of that great Apo­stle St. John, and for the great and mysterious Revelation he had in it. But now groaning under the Yoke of such Lords as are common ene­mies to the Christian Faith, by whom they are both kept in great [Page 84] awe, and slavish obedience, and yet ill protected against the violent Incursion of Pirats and Robbers: so that Poverty is their best Pro­tection against Rapine, and Pa­tience the only Remedy against the grievous Yoak of Tyrannical Op­pression.

MOunt Athos is a demy-Isle, or Chersonese, lying betwixt the Gulf of Strymon, from a River of that name on the North, and the Gulf of Singus, from the Town Singus, on the South. The Isthmus, or Neck of Land that parts them, is not much above a Mile broad: It is called by the Greeks [...], and Athonas, by the Franks, (or Western Christians) Monte Santo. It is 170 Miles in compass. Lemnos stands directly East of it, some 40 Miles distant, and a little before Sun-set is overshadow'd by it. Thassos is 30 Miles distant to the [Page 86] North-east. Thessalonica is four days Journey to the West, and Philippopoli as many to the North. On the Land side there stands erected a great Wooden Cross, be­yond which all Women are forbid­den to pass. Because the Caloirs, the only Inhabitants of the place, are forbidden all communication with Women, as the principal Rule of their Profession.

Not far from this Cross, without the Bounds, on the Water-side, stands a Village call'd Alladiava. The Inhabitants live most upon Fishing, and bring their Fish to sell to the Caloris. If perchance their Wives, or any Women of their Family come along with the Men, they are left in the Boat, and not suffer▪d to step a Shore, for fear of Excommunication; for the highest Rule of Discipline, and the most strictly observed, is that of not conversing with Women. And for more caution, and better security of preserving this Rule inviolable, they suffer no other [Page 87] Female Creature of what kind soe­ver, nor any Children, or young men, that are Beardless to come within the Mount.

In describing the place, we can­not pass from Town to Village, but only from Monastrys to Her­mitages.

1. The first, and most ancient, Sain Laura's Monastr. St. Laura, built by Athanasius, who obtained special License of the Emperour of Constantinople to retire hither, and found a College of Monks; so called, from that Mo­nastry of Laura of Bethlehem, where St. Saba liv'd, and his Disci­ple John, once Bishop of Colonia in Armenia, and afterwards Monk, after the Discipline of St. Saba; whose Disciples, from a peculiar Rule of Silence, which they did solemnly profess, and strictly pra­ctice, were call'd Silentiarii. Of this Order was Anastasius the Empe­rour, before he was advanc'd to the Imperial Dignity: Of whom Ba­ronius relates, that in the Year of our Lord, 491, he was from a [Page 88] Professour of silence, made a Sove­raign Prince, Ex Silentiario factus Imperator. The Monks of the place have a long Story, how this Atha­nasius, wanting Money to go on with the great Church of the Mo­nastry, which he had begun, was met with by the Blessed Virgin, who took his staff from him, and smote a Rock, 'till it sent out a Spring of Water, that runs at this day; then thrusting his staff into the Ground, it became a Tree, and sent forth Boughs and Leaves. Then she bid him take no care for ne­cessaries, she would provide, and did avow her self to be the Patroness of that Monastry, and of the whole Mountain. This Monastry is about a Mile from the Sea, on the East side, and hath a conveni­ent Channel, that brings up Ves­sels to their very Walls; where they have a strong Magazin, and a Sentinel perpetually standing to give notice of any Corsairs. It hath likewise a very fair Church, and in their Hall, where they eat in [Page 89] common, there is a large Marble Table, where 600 Monks sit down together.

2. The Monastry of Cara­cale. Caracale, the Name of its Founder, who did consecrate it to the Apostles St. Peter and St. Paul. This is eight Miles from the former, towards the North. It maintains 500 Monks. The Gate of the Monastry is adorn'd with an exceeding high Tower. Here is likewise a Cistern cut out of a Rock 26 Fathoms deep. This also being near the Sea, has upon the shore a Watch Tower, a Maga­zin, and a little Port.

3. Philothe. Philothe, from the Founders name. This maintains but 50 Monks, though well stor'd with Orchards and Gardens, with its Watch Tower, and Magazin also by the Sea side. Their Church is dedicated to the Annuntiation of the Blessed Virgin.

4. Imberus. Imberus, by the name of its Founder. This Monastry is in great repute for a Picture of the Virgin Mary upon the Gate, which [Page 90] Picture, by the report of Tradi­tion, was found floating by the Shore. This Monastry has good Revenues in Imbrus, and maintains 400 Monks.

5. Coutul­mousi, Coutulmousi maintains 300 Monks; it is commodiously sur­rounded with Gardens, and has a fair Church dedicated to the Trans­figuration of our Saviour.

6. Porpat. Here is the general As­sembly of all the Monastries in this Mountain; hither every Monastry sends a Deputy under the name of Proesti, whose business is to reside in the place, and to be ready to consult of all affairs that concern the publick Good. Here is every Saturday a publick Market, and the only Market within the whole cir­cumference of the Mount. Here also dwells the Aga, with two or three other Turks, who protects them from all injuries of other Turks, especially of the Sea-men from Barbary, whom they call Le­vents. The Bostangy-Basha appoints this Officer from amongst the Bo­stangies. [Page 91] He is to stay in his Office two years, and then another suc­ceeds him. He is maintained at the common charge of the Caloirs, who give him a yearly Pension. And besides, upon every Church Festival, he is invited from Mona­stry to Monastry, by course, and there, besides the Entertainment of him and his Retinue, he is always presented with a Purse of Money, according to the abilities of the Monastry.

7. Stauro-Nikita, or The Conque­ring Cross. This maintains but 30 Monks. Their Church is dedi­cated to St. Nicholas, where they have in great estimation his Picture upon a Board, that was found ready painted, as a Wreck, and devoutly taken up by the Monks of this Co­vent.

8. Pantocratoras maintains 200 Monks; their Church is dedicated to the Transfiguration of our Bles­sed Saviour.

9. Vatopedi maintains 300, their Church is dedicated to the Blessed Virgin.

[Page 92]10. Tousimenou has but 80 Monks; the Church is dedicated to the As­cension. It is the poorest of all the Monastry, not for want of Lands, but of Men to cultivate them. For the soil about, is the best in all the Mount. It bears Olives of a singular largeness, and wants no other sort of Fruit Trees. But the number of the Monks in it amount but to 80, who being not able to make the best advantage of so much good ground continue poor in a plentiful Soil.

In the middle of all the Mount stands 11. Chiliantary, a Mona­stry of the Bulgarians, who speak here their own Language, and have their Prayers (though the same with the Greek) in the Bulga­rian Language. This is the lar­gest Monastry of the whole Island, and maintains 800 Monks. They have much Land abroad, which they send their own Monks to cul­tivate.

12. Touzographou, or the Painters Convent, from the Founder, who [Page 93] was a Painter. The Church is consecrated to St. George, it main­tains 200 Monks, all Bulgarians. There is a little Church not far from this Monastry, that stands alone, and now is useless; but ha­ving a fair Picture of St. George in it, the Monks thought fit to bring it into their own Church; but to no purpose, for so often as they brought it, so often it takes its leave, and is found the next day in the Church.

13. Xenophon, a Burgarian Mo­nastry, has but 30 Caloirs.

14. Castamoniti has not above six, or seven Monks at most, yet it hath a Chappel dedicated to St. Steven.

15. Archangeli, which had before another name, but changed to this upon this occasion. A young Ca­loir, that was tilling the Ground abroad, found a Treasure in an old Urn, and brought the news of it to the Superiour of the Convent; he sent with the young Man two other Caloirs, who finding the Treasure, agreed between them­selves [Page 94] to kill the Boy, and share it betwixt them; and so they ty'd a Stone about his neck, and cast him into the Sea, and hiding the Trea­sure, came to the Superiour, and told him the Boy had deceiv'd them, and was run away. Next mor­ning the Sexton found the Boy and the Stone about his neck in the Church, who discover'd all, and told that the Angels Gabriel and Raphael brought him thither. The two Caloirs thus convicted, were banish'd, and this stone set up as a Monument to this day.

16. The Monastry of Russicon has a Church dedicated to Panteleimon, and maintains 20 Caloirs.

17. Xeropotamou, dedicated to the Memory of 40 Martyrs that were drowned in the Lake of Se­baste. This Monastry has 300 Monks, and being by the Sea side, has a Magazin and a great Watch-Tower. Over against this Mona­stry, on the Continent of Macedo­nia, stands a great Village of Her­mits and religious Persons, though [Page 95] without the bounds of the Caloirs.

18. Simo-Petra, so called, from the Founder and the Foundation. It is situate on a Rock, and was founded by one Simon, an Hermit, who by his Prayers having cured the Daughter of a Governour of Cassandria, did move him to bestow enough for to build this Monastry, and 200 Monks. They shew here an hand for a sacred Relique of St. Mary Magdalen's body, but the Fingers of it are extraordinary great.

19. Gregorios, near the Sea, and much infested with Pirats for want of Fortification, and men to de­fend it, having but 60 Monks.

20. Dionisiou, consecrated to St. John Baptist, whose Forehead they pretend to shew here as a sacred Relique. Besides they shew the Bones of one Nymphus, once Patri­arch of Constantinople, who being weary of publick employment, re­tir'd hither, unknown to any who he was; so they looking upon him as a poor Vagabond, that wanted [Page 96] work, employ'd him as their Mule­teer, to fetch in their wood; in which employment he continued with great humility and faithfulness many years, not offering to ride any of the Mules going or coming, and kept all the Church Fasts strictly in the midst of all his drud­gery. At his death-bed he disco­ver'd to the Superiour who he was, and that he chose that manner of Life to mortifie his proud Flesh. Whereupon, looking upon him as a Saint, they keep his Bones as a sacred Relique.

21. Hagios Paulos, so named from the Founder, who was reputed a Saint. It maintains 200 Monks, all Bulgarians.

Pass we now to the Hermitages, which are very small, but common­ly so neer one another, as to make the appearance of a Village. There are two places where they lye in great numbers. 1. Hagia Aena, or St. Ain, from a Church dedicated to that Saint. These are the reti­ring places of such Hermits as live [Page 97] by Manufacture, as particularly, the making of Crosses and Figures that represent our Saviours Passion, and Seals and Marks proper for the consecrated Bread. The Caloirs that are sent abroad to confess Peo­ple, and to gather Alms for pious Uses, buy up all these Manufactures to present unto people among whom they come. These Hermits live more retired and melancholly, being not above two or three, some­times but one in an House. And they do imitate the Lives of those antient Monks in Aegypt, about Thebais, that were imitators of St. Anthony, who did himself, as did all his followers, live and main­tain themselves by hand labour and manufactures, though of a very mean sort, yet enough to earn them Food and Raiment. This St. An­thony was the first Christian Monk of the World, his Food was only Bread and Water; yet he liv'd 150 years: His fame was so great, that Helen, the Mother of Constantine the Great, did by letters sent to him, [Page 98] recommend Her self and her Son to his Prayers. He dy'd in the Wil­derness. An. Dom. 361. 2. Kera­sia, another plot of Ground, all strew'd with such Hermitages as are at St. Aine, and they live in the very same manner.

Besides these Hermitages that lye so neer in voisinage, there are above 1000 more dispersed up and down the Island, which do all be­long to some one of the Monastries. If a Man desire to live in a Cell, he gives a certain Rate to that Mona­stry to which it belongs, and so is empowr'd to enjoy that Cell, and the Land belonging to't for his life: when he dies, it returns to the Mo­nastry, and the Monastry is Heir to all that he leaves behind him. There are Cells of all rates, from 5 Dol­lers to 150. One thing is very re­markable, that Idleness is utterly banish'd here, no man lives in the Isle, who is not some way employ'd.

As for the maintenance of these Monastries, though their Lands be sufficient to seed them, and their [Page] Mountain furnish them with Wine enough to drink; yet as the matter is order'd, they commonly want Money to pay their Haratch, or yearly Tribute of 3 Dollers per Poll, and buy themselves Cloaths and Furniture for tilling their Land. So that every year they select some of their Caloirs to go abroad, and beg the Charity of Christian People, towards the relief of the respective Monastry. And these are always by two and two together. And the Monastries agree before-hand to what particular places they will send their respective Emissaries, who continue ordinarily two or three years in their perambulation. At their coming home, the Money is delivered to the Skenaphylax, or the Steward of the Monastry; for it is against the Rule of their Order, to meddle with Money. He layes it out upon necessary occasions, and what is left, is kept to defray the Charge of another Voyage. They have a Register of those that bestow any thing, and they pray for [Page 100] them constantly in the Monastry.

When they are chosen to go abroad, the Chief of the Mona­stry names one of the Caloirs: The Person named, in token of his obedience, doth prostrate himself on the Ground before the Superiour of the Monastry, and rising, kisses the Superiours hand. Then the Person first nam'd, names those that shall go along with him, who in like obedience, first prostrate them­selves before the Superiour, and kiss his hand, then do the like to the Caloir first nam'd by the Con­vent, and own him for their Father and Superiour, to whom they owe all obedience during their mission. When they go abroad, they first ap­ply themselves to the Metropolite of the Diocese, and shew him their Letters of Obedience from their Superiours. Whereupon the Me­tropolite gives them Letters of Per­mission to ask Charity, and confess Penitents throughout his Diocese. Where they Confess any, they exact nothing of them by way of pecu­niary [Page 101] Penance, but only receive what in charity they freely bestow.

The beginning of Monks in Mount Athos, was from the time that the Mahometans invaded Aegypt and Syria, where the Monks in those places enjoying no security of their lives, came into Gyeece, and desired of the Emperour a Place to live in, according to their Mona­stick way. He appointed them Mount Athos, and Athanasius sore­mention'd, was the first that foun­ded a College here. They profes­sed at first the imitation of St. An­thony of Aegypt, and St. Sabas; but now the Rules of their Order are taken from St. Basil.

At their first coming to Mount Athos, they were a Colony of the Monks of the Holy Land, who fol­low'd the Rules of St. Anthony of Aegypt, and St. Sabas; but chiefly the Rules of St. Sabas, who liv'd long after St. Anthony, when Monkery began to alter its mode and fashion, and from a casual Retirement of some few men to a rude and simple [Page 102] way of life in the Wilderness, to become subject to Rules and Orders, to incorporate into Societies, to change their Caves into Cloisters, and to remove from Deserts to good dwelling Houses, and places of better convenience and accommo­dation. This St. Sabas, by his emi­nent and singular strictness, did highly advance the Fame and Ad­miration of a Monastick life. He was by birth a Cappadocian, of the Village of Mutalasca, in the Diocese of Caesarea, and being left Heir to a good Estate, under the Care of his Uncle Hermias, the perverseness of his Aunt made him quit that Uncles House, and go to Scandos, to live with another Uncle, whose name was Gregory. This breeding a Dissention between the two Un­cles, he, to avoid all occasion of dis­cord, betook himself to the Mona­stry of Flavianae near Mutalasca; whence at the eighteenth year of his Age, he went to Jerusalem, to visit those places which our Blessed Saviours life and death hath made [Page 103] so memorable. At that time the Fame of Euthymius, then Abbot of Laura by Bethlehem, was very great in the Holy Land. This enflam'd young Sabas with great desire to be admitted into his Monastry: Wherefore one day as Euthymius was going to receive the Sacrament, he fell down at his feet, begging leave to be entred into his College: But Euthymius gave him the Repulse, tel­ling him it was not fitting that so young a Man should be admitted into Laura; yet he would recom­mend him to a smaller Monastry hard by, where St. Theoctistes was Abbot: Where having stay'd ten years, Euthymius admitted him in­to a Cave by his own Monastry for five years. Then Euthymius selected him, and Domitian to vye asketick Severities in a solitary Place for four years, which having perform'd to great admiration, about the For­tieth year of his Age he retir'd to a Cave by the Brook of Siloe. By that time he had liv'd here five years he had a College of Disciples, to [Page 104] the number of 70, amongst whom was John the Silentiary, Bishop of Colonia in Cappadocia, before he en­tred into his Monastick life, and afterwards Abbot of this College, which was call'd Nova Laura. There were afterwards more Monastries of this name in Palaestin. Laura Pyrgi­orum by Jordan, built by one Jaco­bus. Laura Malischae, built by Fir­minus, and Laura Marichae, by Seve­rianus, and Laura Elcerebae, by Juli­anus. But this Laura, built by St. Sabas, was the most Famous, where in his life-time the number of his Monks encreas'd to 150. He was eminent in the time of Anasta­sius, Justinus, and Justinianus, Em­perours of Constantinople, and dy'd in the 94^th year of his Age. His name is yet very remarkable among the Eastern Christians, especially at Mount Athos, whose first Monks were but a Colony of his Disciples, and whose ancientest College is cal­led Laura, from his Laura in Palaestine.

Their constant morning Prayer is three hours before day; their [Page 105] evening Prayer at Sun-set. On Sundays they go to Prayers five hours before day in the morning, and before great Holy-days their Prayers continue all night. They have likewise other set hours of Prayer for the day-time.

They that enter into this profes­sion, are kept six months Proba­tioners; during which time they are put to all the Exercise they must undergo in their Profession. After the six months are expired, the Novitiat chuseth among the Old Caloirs a God-father to introduce him, and to instruct him in the Ceremony of his Admission. This God-father brings him to the Church door, where he is strip'd to his Shirt, and prostrates himself, then he makes a second prostration in the middle of the Church, and a third at the Altar, and a fourth to the Superiour. Then upon his knees he answers to all the Interro­gatories made him by the Superiour, which are commonly these.

My Brother, what motives [Page 106] have you to come to this Altar, and to this Assembly?

A desire to live a Monastick life.

Do you come of your free choice, without any constraint?

Yes.

Will you for ever stay in the Monastry, and observe its rules?

Yes.

Will you keep Chastity, Temperance, and Godliness?

By the Grace of God.

Will you all your life be obedient to the Superiour, and his fraternity in Jesus Christ?

By the Help of God.

After these and some more Que­stions of like nature, some Prayers are said out of the Euchologion, and the Superiour shewing him the Book of the Gospel, doth conjure him by it, if he come to that Pro­fession of his own proper motion. He answering in the Affirmative, the Superiour gives him a pair of Scissers, bidding him deliver them back into his hand: Which done, [Page 107] the Superiour cuts off a little of his hair in the form of a Cross, saying,

Our Brother N. N. hath his head shaven, in the name of the Father, the Son, and the Holy Ghost. The rest that stand by say three times Kyrie Eleeson. Then his Monastick habit is put on in order.

1. his Cassock, whereat the Su­periour says,

Our Brother N. puts on the Garment of gladness, in the name of the Father, &c. The Company say thrice Kyrie Eleeson.

2. His Girdle with these words.

Our Brother girds his reins with the strength of truth, to mortifie his Body, and to renew his Spirit, in the name of the Fa­ther, &c. Then follows the Kyrie Eleeson thrice.

3. His Bonnet with these words.

Our Brother puts on the Hel­met of Hope and Salvation, in the name of the Father, &c.

4. His Mantle, with these words:

He puts on the Mantle as the [Page 108] earnest of Angelique apparel, and of incorruptible Glory, in the name of the Father, &c.

5. His Sandals, with these words.

He puts on the Shoes of the preparation of the Gospel of Peace, in the name of the Father, &c. with the Kyrie Eleeson thrice, as in all the rest. Then after the rehear­sal of an Epistle and Gospel, and some Prayers, they put a Cross in­to his hand with these words:

Our Saviour saith, if any man will be my Disciple, let him deny himself, and take up his Cross, and follow me. Then a Candle lighted is put into his hands, with these words.

Our Lord hath said, Let your Light so shine before men, that they seeing your good works, may glorifie your Father who is in Heaven.

This done, the other Caloirs, every one salute him with a Kiss, and so the Ceremony is ended.

• 1. To renounce the World, and [Page 109] all that is near, and dear to them in it, as a Father and Mother, &c. according to that of our Saviour.
• 2. To continue in the Monastry in obedience to the Superiour and his Brethren.
• 3. To suffer all afflictions, and torments for the Love of God.
• 4. To have nothing of their own, but all in common among their Brethren.
• 5. To keep themselves unspot­ted from all carnality.
• 6. To be always ready to go to Prayers at the appointed Hours. At Midnight; before Day; at Noon; at three a Clock after Noon; at Sun-set; and after Sup­per: And after all this, when they go to their Cells, where they lye, to make 60 Prostrations, which they call Metánoia's, or Pennances, with a short Prayer to every one for the Superiour; for their Bre­thren; for the Benefactors of the Monastry, and in general, for all Christians.
• 7. Not to eat or drink in secret, [Page 110] but in common with their Bre­thren; and this is so observ'd, that in case they are pinch'd with thirst betwixt Meals, they drink at the Window, or Door of the Cell, that all may see them, and before they drink, they cry aloud, [...], i. e. Give thanks.
• 8. Not to eat Flesh all their lives, which is so strictly observed in Mount Athos, that in no sick­ness they are permitted to break this rule; but the Monks that Tra­vel, in case of sickness, may eat Flesh, if the Physician advise them to't. But in Mount Athos they are allow'd on Sundays, Tuesdays, Thursdays, and Saturdays, to eat Eggs, Butter, Cheese, and Fish; the other days they eat none of these, nor drink any thing but Water only; and those other days they have only a Dinner, at Night they eat a piece of Bread, and drink a little water at the Church-door, and so to Prayers, and thence to their Cells, where they remain in great silence. But the Sick, Aged, [Page 111] and such as have newly come from a Journey, are allow'd to eat in the common Refectory.
• For the better Government of the Monastry, the Superiour goes in person to every man's Cell, ac­companied with some of the elder Caloirs, and if he find any man out of his Cell, or two or three together in another man's Cell, this is a Crime, after three reproofs very punishable. The younger Caloirs stand in great dread of this noctur­nal Perambulation, and have that saying of St. Pauls very much in­culcated. Heb. 13. 17.
• The Burying of the Dead is much like the way of Burying, described at Samos, with this dif­ference, that a Year after Inter­ment, they take up the Scull, and wash it with Wine, and put it in a Charnel, inscribing the name of the Deceased upon the Charnel.
• Thus much of Mount Athos, wherein is a thing remarkable, beyond all example, that in a [Page 112] space of ground, 160 Miles in compass, where no less than 6000 men constantly live, there should not be seen a Woman.