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

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

Table of contents

§

Title page

THE PREFACE TO the READER.

The Trauels of certaine Engliſh-men into Heathen Countries, ſet foorth by their Letters: the Contents whereof are heere ſet downe, as followeth. (*⁎*)

A LETTER SENT from Conſtantinople, to a learned Gentleman in England, wherein the Author diſcourſeth of his voiage from England thither, and of ſuch famous places, and memorable matters as hee ſaw in the way thither.

A deſcription of the famous Citie of Conſtantinople, as it is now vnder SVLTAN ACHOMET, the 15. Grand-Chan of the line of OTTOMAN. Salutem in Authore ſalutis, &c.

Of fearfull fires and terrible Earth-quakes, which haue happened within Conſtantinople.

Of two fearefull Earth-quakes which happened to CONSTANTINOPLE.

A LETTER WRITTEN from Aleppo in Syria Comagena, wherein is diſcourſed of a voyage from Conſtantinople to Syria, with ſuch memorable matters as were obſerued in the way, and of the Religion, Gouernment, Manners, Life, and Cuſtomes, of the Turkes, Moores, Arabians, Greekes, and other Nations there dwelling of ſoiourning. (* * * *) (⸪) Salutem in Chriſto, &c.

Of Mahomets lawes and eight Commandements.

Of the Arabians.

The manner of numbring in foure Orientall tongues

Of the Jewes.

Of Chriſtians of ſundry ſorts ſoiourning in Aleppo.

Of the Noſtranes or Nazaritans.

Of the Chelfalines.

Of the Greekes.

Of thoſe whom they call Franks or Freemen, ſoiourning in Aleppo.

A LETTER SENT from Ieruſalem into England, wherein relation is made of the voyage of fiue Engliſhmen from Aleppo in Syria Comagena to Ieruſalem, and what famous Places, and memorable Matters they ſaw in the way thither, and at Ieruſalem. * * * * Salutem (ex animo) in Authore ſalutis, &c.

Of Damaſcus.

A deſcription of the Holy Land.

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

Apparant Truths.

Manifeſt vntruths.

Doubtfull things.

LECTOR I.

To the Reader.

Faults eſcaped in printing.

§

[Page]

Good Reader read the Preface, or elſe reade nothing.

§

[Page]

THE TRAVELS OF certaine Engliſhmen into Africa, Aſia, Troy, Bythinia, Thracia, and to the Blacke Sea.

AND into Syria, Cilicia, Piſidia, Meſopotamia, Damaſcus, Canaan, Galile, Samaria, Iudea, Paleſtina, Jeruſalem, Iericho, and to the Red Sea: and to ſundry other places.

Begunne in the yeere of Iubile 1600. and by ſome of them finiſhed this yeere 1608. The others not yet returned.

Very profitable for the helpe of Trauellers, and no leſſe delightfull to all perſons who take pleaſure to heare of the Manners, Gouernement, Religion, and Cuſtomes of Forraine and Heathen Countries.

LONDON. Printed by Th. Haueland, for W. Aſpley, and are to bee ſold at his ſhop in Paules Church-yard, at the ſigne of the Parrot. 1609.

THE PREFACE TO the READER.

[Page]

[Page]

I Finde (gentle Reader) in Hiſtories commended vnto vs▪ the painfull trauels of ſome (both by Sea and by Land) which viſited farre countries, that they might bee made more wiſe and learned. For this purpoſe Pythagoras trauelled into Egypt to heare the M [...]phiticall Poets. plato leauing Athens, where hee taught with great commendation [...] into Italy to Archit [...] of [...]arentum, that he might learne ſomewhat of that Philoſopher and Diſciple of Pythag [...]as.) Apollonius (with no leſſe labour than danger and coſt) paſſed and iourneied to the furtheſt par [...] of [...] to the Philoſophers there, that he might heare Hierarchs, ſitting in a throne of gold, and drinking of the Well of Tantalus, diſputing amongſt a few Schollars, of Nature, of Manners, of the courſe of [...] and Statres▪ from thence, returning by the Elamites, Babylonians, Chalda [...]ns, Medes, Aſſyrians, Paleſtines; he came to Alexandria: and from thence to Aethiopia, that he might ſee the Philoſophers in India, which went alwaies naked, and the Table of the [Page] Sunne, which was famous throughout the world. Solon went from Graecia to Egypt for a like purpoſe. All theſe trauelled to get wiſdome and learning.

It is written of Hierome, that he went from Dalmatia to Rome; from thence to Germanie; then to Conſtantinople; then to Alexandria; then to Ierusalem; onely to ſee and heare famous men, that he might alwaies goe forward in wiſdome.

Iacob in his old age trauelled into Egypt, partly conſtrained by neceſſity, and partly for loue of Ioſeph. The Queène of the South, a woman (whom Ariſtotle calleth imperfect creatures) trauelled farre to heare the wiſdom of Sol [...]mon.

Amongſt vs there haue beene (and are ſtill) ſundrie Trauellers of great name, which haue enterpriſed and taken in hand great Voyages, and dangerous iournies; Some to Venice, ſome to Rome, ſome to Constantinople, ſome to Ieruſalem, ſome to Syria, ſome to Perſia, ſome to the Turke, ſome to the Barbarians: And theſe haue trauelled vpon diuers reſpects: Some for pleaſure, ſome for profit, ſome to ſee their manners, ſome to learne their languages, ſome to get experience, ſome to get wiſdome and knowledge; not ſparing any coſt, fearing any danger, nor refuſing any paines. Others would trauell, but are loth to be at any charges. Others would bee at the coſt, but feare to expoſe themſelues to dangers by Sea and by Land. It is good (ſay they) to ſleepe in a whole skinne. They cannot abide to bee toſſed and tumbled like tennis-bals on the turbulent and tempeſtuous ſeas, as Ouid in his exile complained he was, when hee ſaid, Eleg. 2.

[Page]

Me miſerum, quanti montes voluuntur aquarum,

Iamiam tacturos [...]idera ſumma putes.

Quanta diducto ſubſidunt a [...]quore valles,

[...]amiam tacturas Tartara nigra putes.

That is,

What boiſterous billowes now (O wretch!)

Amidſt the waues we ſpie,

As I foorthwith ſhould haue beene heau'd

To touch the Azure skie?

What vacant vallies be there ſet

In ſwallowing Seas ſo wrought,

As preſently thou look'ſt I ſhould

To drery hell be brought?

Aeneas was toſſed with a like tempeſt, as Virgil finely deſcribeth it, Aeneid. 1. which place is well knowen to all yoong ſcholars. And theſe freſh water ſouldiers diſcourage themſelues from trauell, and ſay, It was one of the three things which Cato repented, to trauell by Sea when hee might haue gone by Land: And a charge that Antigonus gaue his ſonnes (when they were toſſed with a tempeſt) Remember (my ſonnes) and warne your poſterity of it, that they neuer hazard themſelues vpon ſuch aduentures. For Sailers and Aduenturers (as one ſaith very well) are neither amongſt the liuing, nor amongſt the dead: they hang betweene both, ready to offer vp their ſoules to euery flaw of wind and billow of water wherewith they are aſſaulted, eſpecially to euery ſtormy wind, and huge ſea. And it is more ſafe (ſay they) to ſtand vpon [Page] the ſhoare, and to ſee the raging of the waters from the ſea bankes, than to be toſſed thereupon, and endangered thereby.

Wherefore (albeit I be no great traueller my ſelfe) yet to ſet foorth the praiſe of the one, who haue beene at the coſt, hazarded the danger, and returned with credit; and to helpe the puſillanimitie of others who feare to vndertake the trauell in regard of the danger; and to releeue the miſerie of others, who are loth to bee at the coſt though they delight to heare and ſee ſtrange countries, people, and manners: I haue thought good to publiſh the trauels of others, which lately (by good chance) is come vnto my hands, after the death of Maſter Bezaliell Biddulph a learned and religious gentleman, to whom they were firſt written. In whoſe ſtudy (amongſt his letters and looſe papers) was found firſt of all a Copy of a voyage to Ieruſalem by Land, from Aleppo in Syria Comagena, not long ſince vndertaken and performed by fiue Engliſhmen there ſoiourning, viz Maſter William Biddulph (Preacher to the Company of Engliſh Merchants reſident in Aleppo) Maſter Ieffrey Kirbie Merchant, Maſter Edward Abbot Merchant, Maſter Iohn Elkin gentleman, and Iaſper Tyon Ieweller.

This vo [...]age was well penned, and generally well liked of all that ſaw it, who craued copies thereof, by which meanes at length it came to my hands: which I thorowly peruſing; and finding therein mention made of former Letters, concerning other voyages by one of theſe fiue trauellers formerly performed, directed to the ſaid Gentleman Bezaliel Biddulph: I could not ſatisfie my ſelfe vntill (by the meanes of friends) I came to the ſight of the reſt alſo, which were many in number, at leaſt [Page] twenty letters, beſides the voyage to Ieruſalem, all directed vnto one man: Some by the Preacher aboue named, maiſter William Biddulph: and ſome by his brother Peter Biddulph Lapidarie and Diamond cutter in thoſe Countries. Out of all which Letters I haue gathered the matter therein contained, (leauing out onely ſome ſalutations and priuate matters) and haue thought good (for the helpe of Trauellers and delight of others) to make one body of them, and (without the conſent of either of them) to put them in print. For the one of theſe two brethren is yet beyond the Seas; the other (after ten yeeres trauell) is lately arriued into England, and hath ſundrie times beene requeſted (by diuers of his good friends) to publiſh his trauels, but he could neuer be perſwaded ſo to doe, but anſwered▪ that he knew how to ſpend his time better, and that he was not ignorant of the incredulitie of others in ſuch caſes, who wil hardly beleeue any thing but that which they themſelues haue ſeene; and when they heare any thing that ſeemeth ſtrange vnto them, they reply, that trauellers may lie by authority: but they are liers themſelues which ſay ſo; for trauellers haue no more authority to lie than others, neither will they arrogate vnto themſelues more liberty to lie than others, eſpecially being men that feare God, as they (of all others) ſhould be, who goe downe to the Sea in ſhips, and ſee the workes of the Lord both by Sea and by Land, and his wonders in the deepe.

In regard whereof, hee hath beene ſo farre from printing his trauels, that he (being a very modeſt man) taketh no delight to ſpeake thereof, except it be vnto ſome familiar friend. But for that old acquaintance which I haue had with him (hauing beene his ſchollar) and that [Page] mutuall loue betwixt vs of long continuance; I was ſo bold to make knowen vnto him, that I had ſeene all the letters which both he and his brother Peter Biddulph had written to their friend Bezaliel Biddulph, (wherein they diſcourſed of all their trauels) and what paines I had taken to gather them together for mine owne delight, and direction in my trauels, which I purpoſed ſhortly to vndertake. Whereupon he requeſted mee to keepe them ſecret to my ſelfe, which I told him I had done, foraſmuch as I had read in one of his letters to Mr. Bezaliel Biddulph, the like requeſt, which hee made vnto him in theſe words: I pray you keepe my Letters to your ſelfe, lest whiles to giue content vnto you in writing what you would, I receiue diſcontent my ſelfe in hearing what I would not.

Heereby I found him very affable, and willing to conferre with me of his trauels, and to giue me direction for mine, and to reſolue me in any thing I deſired, concealing my purpoſe of imprinting them, when (by conference with him and other trauellers into thoſe parts) I had perfected them. Yet, foraſmuch as a publike good is to be preferred before a priuate, I could not but impart vnto others that which I my ſelfe had learned of others: For that which Perſius ſpeaketh interrogatiuely, in this caſe I vnderſtand poſitiuely:

Scire tuum nihil eſt, niſi te ſcire hoc ſciat alter:

That is,

It is nothing for thee a good thing to know,

Vnleſſe thou impart it toothers alſo.

[Page] And who knoweth what good may redounde vnto others, by reading of this diſcourſe of other Countries? For hereby all men may ſee how God hath bleſſed our Countrie aboue others, and be ſtirred vp to thankefulneſſe.

Hereby ſubiects may learne to loue, honour, and obey their good and gratious King, when they ſhall reade of the tyrannous gouernement of other Countries, and of the mercifull gouernement of theirs.

Heereby hearers may learne to loue and reuerence their Paſtors, and to thank God for the ineſtimable benefit of the preaching of the word amongſt them; when they ſhall reade in what blindneſſe and palpable ignorance other nations liue, not knowing the right hand from the left in matters that concerne the kingdome of Heauen, and yet reuerence and honour their blind guids and ſuperſtitious Church-men like Angels, and prouide for their maintenance roially.

Heere wiues may learne to loue their husbands, when they ſhal read in what ſlauery women liue in other Contries, and in what awe and ſubiection to their husbands, and what libertie and freedome they themſelues enioy.

Heereby ſeruants may bee taught to be faithfull and dutifull to their Maſters, when they ſhall read of the brutiſh and barbarous immanitie in other Countries of maſters towards their ſeruants; who not only beat them like dogs, but ſell them at their pleaſure, and ſometimes kill them for ſmall offences.

Heere rich men may learne to be thankefull to God, not onely for their libertie and freedome of their Conſcience and perſons; but of their goods alſo: when they ſhall read, how in other contries no man is maſter of his [Page] owne, but as the fatteſt oxe is neereſt vnto the ſlaughter, ſo the richeſt men are neereſt vnto death.

Here poore men may learne to be thankefull to God for their benefactors, and not to be repining and impatient beggers (as many of them are) when they ſhal read how in other countries the poore liue like brute beaſtes, on graſſe and water, the rich hauing no more mercie on them, then the rich glutton had of Lazarus.

Heere they that trauell in England may learne what a benefit it is to haue the refuge of Innes in their trauell, and bee content to pay well for it, where they are well vſed: wheras in other countries they lodge without dores all night and carie their prouiſion with them.

And the publiſhing hereof without the Authors conſent may perhaps bee an inducement vnto him to enlarge this diſcourſe, by adding thereunto the diuerſities of Religions in thoſe countries, and what conference and diſputation he hath had with Iewes, Ieſuites, and people of ſundry other countries: and by perfiting any thing which herein ſhall be thought imperfect.

And yet I haue had conference with one of the Authors, and ſhewed his Letters vnto many other trauellers of good iudgement, who haue beene in thoſe parts, and all of them ſubſcribe vnto the trueth of euery thing therin contained. And of my ſelfe I haue ſet downe nothing but what I either haue found in the Letters of theſe two brethren (maſter William Biddulph, and Peter Biddulph) or elſe (by conference with one of them and ſundry other trauellers of credit) heard ſpoken and deliuered for truth.

Onely in two things (I confeſſe) I haue beene ſomewhat bold with mine Authors. Firſt, in the number of their: letters for whereas they wrote very many letters, [Page] and his companions went thither onely as trauellers to ſee the Holy Land.

Againe, if it were his owne doing, he being both wiſe and Religious (as hee is accounted) would neuer bee ſo ſimple to publiſh his owne diſgrace in Printe, in going to Maſſe, and obſeruing many other ceremonies as are mentioned in that booke which goeth foorth vnder his name.

In the voiage of the fiue Engliſhmen from Syria to Iudaea, (which is the laſt letter) I haue written only of their trauels thither, and ſuch things as they ſaw there, but nothing of their returne, for I could not meet with any letter wherein my Authour had written thereof, neither could I learne it of him by conference with him, for when I ſpake vnto him thereof, deſiring him to ſet it downe in writing for my further direction, I could haue no other anſwere of him but this which Aeneas ſpake to Queene Dido, as Vigil. ſetteth it downe Aeneid. lib. 2.

Infandum regina iubes renouare dolorem.

that is,

A dolefull worke me to renew

(Deare friend) you craue, wherefore adew.

Whereby I perceiued he tooke no pleaſure to talke of it, and leſſe to write of it. The reaſon, I vnderſtood by others; becauſe it was more dangerous, troubleſome, and tedious to him then all the reſt of his voiage: for manie nights they ſlept in the open fields, when it rained all night exceeding faſt, and in the day time they were often [Page] dangered by theeues, and oftentimes in the night they were glad to hire a guard to watch whiles they ſlept, for feare leſt their throats ſhould be cut whiles they were aſleepe: and many other miſeries they were ſubiect vnto, as hunger and thirſt, heate in the day, cold (being harborles) in the night.

And beſides many miſeries which hee hath indured by land; he hath very narrowly eſcaped many extreame dangers by Sea, whereof I will mention only one, which I haue heard, not only from his owne mouth (with gratefull memorie vnto God for his miraculous and vnexpected preſeruation) but alſo from others who were in the ſame danger with him. In relation whereof they all agree in one, that it was on this manner.

Ann. Dom. 1605 Febr. 9. He, with ſome other Engliſhmen, viz. Sampſon Newport, and his brother Edward Newport, Edward Concke, Martin Kentiſh, William Welch, Thomas Mania [...]d, and others: hauing occaſion to trauell from Conſtantinople to Zante (for want of an Engliſh ſhip) imbarked thēſelues in a Raguzean ſhip which was bound thither. Wherein they ſailed ſafely, vntill they came amongſt the Cyclades, or the 53. Iles in the Arches, where they were a while becalmed ouer againſt Milo, where they were minded to touch.

But ſuddenly this calme was turned to a ſtorme, which ſpeedily droue them out of the ſight of Milo, and Amimilo, and ſo confounded the Raguzean Mariners (being no skilfull Nauigators) that they knew not where they were, (an vncomfortable caſe in ſuch a dangerous place, amongſt ſo many Ilands ſo thicke together.) Before them they ſawe land in three places, yet none of them knew whether it were the maine land, or ſome Iland, and therfore [Page] were ignorant what courſe to take. The prouidence of God ſo directed, that they paſſed ſo neere the Ile Serigotta, as ſeldome or neuer any ſhip did, and not ruſh vpon the rockes.

When they were paſt this Iland, they were out of the Arches or Cyclades, and had ſea-roome inough, which was ſome comfort.

But the ignorance of the Mariners, The violence of the ſtorme, The weaknes of the ſhip, and the prophaneneſſe of the company with whom he was ſhipped, were great cauſes of diſcomfort.

The Mariners were ignorant, not accuſtomed to ſaile by compas or cunding of the ſhip, but by the eie and view, and to be ſtill in ſight of land, The ſtorme ſtill increaſed more vehemently, and continued three daies and three nights together; during which time, they could neither eate nor drinke, nor ſleepe. The ſhip was weake and halfe full of water, ready to be ſplit in pieces with euery blaſt of wind, or to bee deuoured by euery waue of the Sea.

The boat which the ſhip towed after her, was cut off, and let goe at randome without hope of euer ſeeing it againe, leſt it ſhould be full of water, and ſinke, and draw the ſhip alſo vnder water. The companie as they were of diuers nations, ſo of diuers natures: and as they differed in religion, ſo likewiſe in their conuerſation and cariage, during the continuance of this tempeſt. For the ſtorme increaſed, the aire thundered, the winds bluſtered, the Sea raged, and the waues thereof ariſing like mightie mountaines, toſſed vp the ſhip (to vſe the Poets Hyperbole) ſometimes as high as heauen, and by and by tumbled her downe againe as low as hell; ſo that (as the [Page] Pſalmiſt ſpeaketh, Pſal. 107. 27.) They were toſſed to and fro, and ſtaggered like drunken men, and all their cunning being gone, euery man called vpon his god (like the Mariners in Ionas ſhip.) The Raguzeans and Italians called vpon all the gods and goddeſſes, the Hee Saints, and She Saints, and caſt Grand Benedicta into the ſea, to aſſwage the madnes therof. Which nothing preuailing, the maſter of the ſhip called maſter Samſon Newport (an Engliſh Merchant) and told him in Italian that hee vnderſtood that the Signior Reuerendo Dot [...]ore Ingleſe: that is, That the reuerend Engliſh Doctor (who was in his ſhip) had bin at Ieruſalem, and requeſted him to ſpeake vnto him, if he had any holy reliques in his cheſt which hee brought from Ieruſalem, to giue him ſome to throw into the Sea, to pacifie the rage thereof. M. Newport made anſwer, that he knew that their Engliſh Preacher had no ſuch Reliques as he deſired.

Then there was nothing amongſt the ſuperſtitious Papiſts, but weeping and wringing of hands; ſome preparing boards ready to caſt themſelues into the Sea, looking at euery blaſt when the ſhip would bee diſiointed and ſhaken aſunder: Others pattering on beads, and making large vowes to Madonna de Lauretta, if ſhee would deliuer them; and to this Saint and that Saint, if they eſcaped.

The Maſter of the ſhip, called Andrea, and his brother Stephano, (being both owners of the ſhip) ſaid, that ſurely the Engliſh Doctor was a Coniurer, for they neuer ſaw him without a booke in his hand, but ſtill reading, vntill (by his learning) he had raiſed a ſtorme vpon them; and thought it beſt to make a Ionas of him, and to caſt both him and his books into the Sea: which they [Page] had done indeed, if God (in mercy towards him) had not preuented them; for our Engliſhmen (like good Chriſtians) hauing learned out of the Scriptures (Pſal. 46. 1.) That God is a pre [...]ent helpe in time of trouble, and hath promiſed to deliuer them that call vpon him in time of trouble, gaue themſelues both iointly and ſeuerally to praier, and all the time of this tempeſt cried vnto the Lord in their trouble, and he brought them out of their diſtreſſe. He turned the ſtorme to calme, ſo that the waues thereof were ſtill. And ſo (at length) by the prouidence of God, they came all ſafely to their deſired Port, where they heard of many ſhips (as ſome reported, fiftie) which were caſt away in that ſtorme, out of which they were deliuered. Many ſuch deſperate plunges hath he eſcaped in his ten yeeres trauell, which I haue heard of, but forbeare (for breuities ſake) to ſpeake of.

Theſe things conſidered, I thought it not meet to preſſe him any further therewith, leſt the remembrance of former miſeries, ſhould be a cauſe of freſh ſorowes, knowing that he hath indured much hardneſſe both by ſea and by land, & ſo much as may ſeeme admirable, yea, almoſt incredible that ſuch a ſpare leane man, and of ſuch a weake body (as he ſeemed to be of) ſhould endure in ten yeeres tedious trauell together. And yet notwithſtanding his continuall dangers both by ſea and by land, hee hath continued ſtill to preach the Goſpel conſtantly and boldly (in Heathen countries) both by ſea and by land; receiued great honour amongſt them; and is now at length (by the prouidence of God) returned into his natiue countrie in health and ſafety to preach the Goſpell whereſoeuer it ſhall pleaſe God to call him: and is at this [Page] day the greateſt traueller (of a man of his calling, that I know) in all England both by ſea and land.

By land, he hath trauelled further then Iacob, and the ſame way that Iacob did from Hebron to Padan Aram, and hath had as hard lodging in his trauell as Iacob had, viz. the ground to his bed, a ſtone for his pillow, the skie for his couering, and ſometimes the aire for his ſupper.

By Sea, farther then S. Paul, then Aeneas, or Vlyſſes haue done, and all the whole way that they all haue trauelled, and further.

Wherefore (gentle Reader) if thou take in good part theſe his trauels, and my paines and labour in collecting them together, it may perhaps encourage him to enlarge them, and me to procure them, and to adde thereunto his conference and diſputations with Iewes, Ieſuits, and ſundry other nations (which I vnderſtand hee hath had with them) and ſuch arguments as haue beene vſed on both ſides, & letters in ſundry languages which haue beene written on both ſides from one to another.

In the meane time, I leaue him (with his foure fellow trauellers) ſoiourning at the earthly Ieruſalem; and thee (gentle Reader) trauelling towards the heauenly Ieruſalem: where God grant at length we may all ariue, IESVS CHRIST being our Pilot and Ieniſary to conduct vs thereunto, AMEN.

Thine euer in the Lord, THEOPHILVS LAVENDER.

The Trauels of certaine Engliſh-men into Heathen Countries, ſet foorth by their Letters: the Contents whereof are heere ſet downe, as followeth. (*⁎*)

[Page]

THe first Letter was written from Conſtantinople, the Primate and Metropolitan Citie in all Thracia, wherein the Author cert [...]fi [...]th his friend of his voyage from England thither, and of ſuch famous places, and memorable matters as he ſaw and obſerued in the way thither. pag. 1.

II. The ſecond was ſeat from the ſame renowned Citie, wherein he deſcribeth Conſtantinople from the beginning hitherto, ſhewing the firſt building, deſtruction, reedifying, and gouernment of the ſame vnto this preſent day, and what Antiquities are to be ſeene therein pag. 17.

III. The third was written from Aleppo in Syria Comagena, wherein the Author moſt iudiciouſly and learnedly diſcourſeth of his voyage from Conſtantinople thither; and deſcribeth both generally the whole Country of Syria, and particularly the City of Aleppo, the chiefeſt City (for trafficke) therein: and ſheweth, that Aleppo is inhabited by people of ſundry Countries; with the Religion, Gouernment, Manners, and Cuſtomes of euery Nation there dwelling or ſoiourning, which is of all the reſt moſt pleaſant to read, for the varietie of matters therein contained. pag. 31.

[Page] IIII. The fourth and laſt letter was written from Ieruſalem, wherein he maketh relation of his trauell by Land, together with foure other Engliſhmen, from the City of Aleppo in Syria Comagena, to Ieruſalem, by the Sea of Galile or Tyberias, and Lake of Genezareth, and ſo thorow the whole Land of Canaan, which way was neuer trauelled by any Engliſhman before, neither poſſibly can be trauelled againe at this day, in regard of the turbulent and troubleſome eſtate of thoſe Countries, which is like euery day to grow worſe rather than better. And this iourney may be called Iacobs iourney, becauſe all the whole way which they trauelled thither, is the way which Iacob trauelled from Bethel or Beerſhebah, to his vncle Labans houſe at Padan Aram in Meſopotamia. pag. 86.

And this may ſerue partly for a Confirmation of M. Henry Tymberley his voyage from Grand Cayro in Egypt (formerly called Memphis) to Ieruſalem, performed the ſelfe ſame yeere, and at the ſelfe ſame time, for all of them met together at Ieruſalem.

And partly it may ſerue for a correction of ſome falſe things therein contained, w [...]erein (being printed without his conſent) they haue done him wrong, as in the Preface to the Reader you may ſee plainly.

But chiefly it may ſerue for a direction to others who are minded heereafter to trauell into thoſe Orientall Countries, or East parts of the world, either to further them by the good directions heerein contained, or to hinder them in regard of the imminent dangers.

A LETTER SENT from Conſtantinople, to a learned Gentleman in England, wherein the Author diſcourſeth of his voiage from England thither, and of ſuch famous places, and memorable matters as hee ſaw in the way thither.

[Page]

WOrſhipfull, and my worthy good friend, in moſt kind and curteous manner I ſalute you: wiſhing vnto you all ioyes internall, externall, and Eternall. Being now (by the prouidence of God) after long and tedious trauell, arriued in ſafety at Conſtantinople: and calling to mind your continuall kindneſſe towards me ſince our firſt acquaintance, and your earneſt requeſt vnto me at my departure out of England, which was, to acquaint you with ſuch occurrences as in my voyage ſhould offer themſelues vnto my viewe; I could not without ſome note of ingratitude (which I would not willingly incur) refuſe to impart vnto you what memorable matters and famous places I haue ſeene and obſerued in my voyage.

May it pleaſe you therefore to vnderſtand, that after our departure from the coaſt of England, wee ſaw no land vntill wee came [Page] neere vnto the coaſt of Spaine: and then appeared firſt of all in ſight vnto vs a towne in Spaine called Territh or Tenerith, which was diſcerned firſt by a red ſandy path on a mountaine neere vnto it. And ſhortly after, wee ſaw lubraltore on Europe ſide, and Abshi [...] (commonly called Ape hill) on Affrica ſide, betwixt which 2. places we entred in at the ſtraights mouth, with a ſwift currant and a good wind, commonly called the ſtraights of leubraltore, betwixt which place and Porungal, wee ſaw many Whales in the bay or G [...]lph of Portingal. And in three dayes ſailing from the ſtraights,Argier. we arriued at Argier in Barbary, where we ſtaied three daies, and were kindly intreated both by Ally Baſhaw king of Argier, Rayſe, ſignifieth a Captaine. and alſo by Amurath Rayſe, commonly called Morat Rayſe. This citie is in forme like vnto a top-ſaile, broad below, and narrow aboue. It is ſituated on the ſide of an hill, walled about, and a ſtrong Caſtle neere vnto the water ſide. It was firſt called Meſgana, ſecondly, Iol, the royall ſeate of IVBA, the noble king of Mauritania. who in the time of the ciuil warre betwixt Caeſar and Pompey, valiantly defended Pompeyes part. By the Moores and Turkes at this day it is called Iezaier, but by the Spaniards it is called Algier. The people of this place, and the Spaniards are bitter enemies, and annoy one another oftentimes.

About 300. leagues from Argier wee ſaw Teddel, a citie in Affrica, and cape Bonne, which was formerly called Hyppo, where S. Auguſtine was Biſhop, and Tunis, neere whereunto the ancient citie Carthage ſtood, built by Queene Dido, whereof ſome rumes are yet to bee ſeene.

Tunis is in Libia, and Morocus and Feſſe in Numidia.

About theſe parts we ſaw flying fiſhes,Flying Fiſhes. as big an Hearing, with two great ſinnes like vnto wings before, and two leſſe behind; who being chaſed by Dolphines and Bonitaes, fly as long as their wings are wet, which is not farre, but oft agables length. Porpiſces and many other ſtrange and deformed fiſhes we ſaw in our voiage, the names whereof we knew not. We ſaw alſo ſword fiſhes and threſhers: which two kind of fiſhes are deadly enemies vnto the Whale. The ſword fiſh ſwimmeth vnder him and pricketh him vp, and then the Threſher, when hee hath him vp, belaboureth [Page] him with his flayle or extraordinary long taile, and maketh him roare.

On the other ſide, ouer againſt Barbary in the Spaniſh ſea, we ſaw two Iles called Baleares, which are alſo called Ma [...]orque Minorque, thirty miles diſtant the one from the other. And other 2. Iles in the Balearique ſea, called Ieuis & Ebuſus betweene Sardinia and Africa, the earth whereof will ſuffer no venemous thing to liue: we ſaw alſo an Ile called now Pantalarea, but of old it was called Paconia. It is very full of hils and rockes: there groweth great quantity of Cotton, Capers, Figs, Melons and Reiſings. The Iland is full of ceſternes. They ſay, that not onely the men of that Iland, but the women alſo are naturally good ſwimmers, but whether they be all ſo or not, I know not: but ſure I am, we ſaw one woman come ſwimming from thence to our ſhip (being becalmed) with a baſket of fruite to ſell. The Ile is but thirtie miles in length, and ten miles in breadth.

The day following, we ſaw Sicilia, a famous Iland in the Tyrrhen ſea,Sicilia. 618. miles about. The Iland is moſt pleaſant, and no leſſe fertile. In this Iland is Aetna, an high hill, burning continnally with brimſtone: it is now called Mons Gibelli; out of this hill riſeth moſt horrible ſmoake, and flames of fire, and ſometimes burning ſtones in great number. I haue heard that in this Ile there is a water whereinto if a dog be caſt, he will die preſently, but being taken out and caſt into another water neere vnto it, he liueth againe, but this I haue not ſeene, and therefore referre it to others which haue ſeene it. Meſſana, commonly called Miſſina, is the chiefeſt citie in Sicilie, neere the Promontory Pelorus. In the ſea néere vnto this Iland, there is a dangerous rocke called Scylla, and ouer againſt this dangerous rocke, there is a gulfe of the ſea called Charibdis, commonly at this day called the Kirbies. It is a very dangerous place, by reaſon of ſtreames flowing contrary each to other. It is ouer againſt Scylla: Marriners which ſaile betwixt theſe two, are carefull to keepe an euen courſe, leſt, whiles they ſeeke to ſhun the one, they ruſh vpon the other, according to that verſe,

[Page]

Incidit in Scyllam cupiens vitare Charib dim.

that is,

Seeking to auoid one danger, they fall into another.

And in the Terrhen ſea by Sicilie there is another Ile called Strongyle or Stromboly, which burneth in like ſort as Aetna doeth, it is ouer againſt Naples. Sicilia is 50. leagues in length, that is 150. miles, accounting three leagues to a mile.

Ouer againſt cape Paſſera (which is a marke for Marriners at the Eaſtward end of Sicilia) there is an Iland called Malta, Malta. where (vpon ſome occaſion) we touched. It is that Iland mentioned Act. 28. 1, 2. where the viper came on Pauls hand. It was then called Melita, but now Malta. The inhabitants were then Barbarians, yet ſhewed Paul no little kindneſſe, for they kindled a fire, and receiued him and his companie, becauſe of the preſent colde, &c. But now they are ſuch Barbarous people which inhabit it, that rather then they will receiue Paul and his companions (I mean Proteſtants or any good Chriſtians) to the fire in kindnes to warme them, they will rather in crueltie caſt them into the fire to burne them. Then a viper came on Pauls hand, and hee ſhooke him off without hurt: but now there are ſo manie viperous people there, who vſe ſo ſtrict Inquiſtion when ſtrangers come, that it is impoſſible for a good man to ſhake them off without harme either to his ſoule, if hee diſſemble,Renegadoes of denying the faith. or to his body, if he profeſſe the trueth. The inhabitants are Renegadoes and Bandidoes of ſundry nations,Bandidoes are baniſhed men eſpecially, Greekes, Italians, Spaniards, Moores and Maltezes: There are many Souldiers there, who are in pay vnder the Spaniards, and their Captaines are called Knights of Malta. The common ſort weare no other clothing (becauſe of the extreamitie of the heat) then a linnen or white ſhirt girded vnder their breſts, and ouer the ſame a fine white woollen mantle, called by the Moores a Barnuſe. There are in this Iland 60. Caſtles, & as many villages, all well inhabited. There groweth great ſtore of Cottons, Pomegranates, Cytrons, Orenges, Melons, and other exellent fruits; but for wheat & wine, they doe furniſh themſelues out of Sicilia.

[Page] Tripoly in Barbary is a City ſituated on the maine land, vpon the coaſt of the Mediterranian Sea. It was builded by the Romans, and afterward ſubdued by the Gothes, which poſſeſſed the ſame vnto the time of Homer.

The next places of any note, which wée ſaw,Zephalonia. were two Ilands in Graecia, namely, Zephalonia and Zante, betwixt which two our Ship paſſed. Both of them are inhabited by Greekes, but gouerned by the Signiory of Venice, who every third yéere ſend Prouidores with other Officers to rule there. They are both very fruitfull Ilands, yéelding great ſtore of currance, oliues, pomecitrons, oringes, and lemmons, but ſmall ſtore of corne, which they continually fetch from other Countries. If through extremity of wether, or danger of Pirates, or curſares, corne be not duly brought vnto them, in ſhort time they are ready to famiſh.

Zephalonia was of old called Ithaca, where Vlyſſes the ſonne of Laertes was King, who excelled all other Greeks in eloquence and ſubtilty of wit. He is commended by ancient Writers, for a famous Traueller: but if he were liuing in theſe daies, his trauels would be counted nothing, in reſpect of the trauels of many other now liuing: for he trauelled but betwixt Venice and Egypt which is now a common voyage.

Zante, Zante▪ of old was called Zacynthus, it was ſomtimes a wooddy Ile in the ſea Ionium, on the Weſt of Peloponeſus. But there is now very little wood in it. It is hilly round about, but the middle of it is a plaine and fruitfull valley, yéelding great ſtore of Currance, which are brought from thence into England. The Greekes wonder what we vſe to doe with ſo many Currance, and aſke ſometimes whether we vſe to dye with them, or feed Hogges with them. They were a very poore kind of people, when our Engliſh Marchants vſed traffique there firſt: but now they are growen rich and proud.

There is alſo a citie in that Ile called Zante by the name of the Iland, which citie was built by Zacynthus ſonne to Dardanus, who raigned there. We ſtaied ten dayes in the rode of this city before we could get Pratticke, that is: leaue to come amongſt [Page] them, or to vſe traffique with them, for their cuſtome is not to giue preſent Pratticke vnto any ſtrangers, vnleſſe they bring a letter of health from the place whence they come, which we had not. And therefore ſome of our companie who had buſineſſe there, we ſent to the Lazaretta, which is a place like vnto the peſt houſe in More-fields, where, though they be in health, yet there they muſt ſtay ſo long as it pleaſeth the Signiors of health, which is ſometime twenty, and ſometimes forty dayes: and in the meane time, if any of their companie fall ſicke, though it be at the end of fortie daies, yet muſt they ſtay forty daies longer. So long as they are kept without Pratticke, they haue a Guardian ſet to watch them that they come into no companie, neither any man into theirs: yet may their friends come to viſit them, and ſtanding farre off, may ſpeake with them, but if they come too neere them, the Guardian will cry out vnto them, Alargo, alargo, that is: Stand backe. And whoſoeuer cōmeth ſo néere them as to touch them, looſeth his owne Pratticke, and muſt kéepe them companie during their continuance there. If they bring any letters for any Merchants in the Citie, the Guardiā wil open them & aire them at the fice before he wil deliuer them. But if the letter be ſowed (or if there bee any thread about them) they muſt not be deliuered vntill they that brought them haue Prattick. And this they doe vnder pretence of auoiding ſickneſſe: but they haue a further meaning therein, viz. partly to get money and bribes; and partly to bee acquainted with the buſineſſe of all commers, and what commodities they bring. And whoſoeuer preſumeth to come on ſhoare without Pratticke, is in danger of hanging, or hauing the ſtrappado. And though they haue a certificate that there is health in the place from whence they came, yet muſt they not come on ſhoare before they haue ſhewed their Fede, or Neate patent vnto three officers, called Signiors of health.

Zante is very much ſubiect vnto earthquakes. There is no yeere paſſeth without many earthquakes, eſpecially in the moneths of September and October, in which moneths I haue knowen two or three earthquakes in one weeke. In regard [Page] whereof they build houſes very lowe, leſt they ſhould bee ouerthrowen by earthquakes. And when they feele the earthquakes beginne (whether it be by day or by night) the Greekes vſe preſently to ring their bels to ſtir vp the people unto Praier.

In Zante there is a very ſtrong Caſtle ſtanding on an high hill, it is alſo very large, halfe as big as the Citie of Zante, and therein dwelleth the Prouidatore who gouerneth the Iland, and many other: and there is the place of iudgement where all cauſes both Criminall and Iudiciall are decided by the Prouidatore & his Counſelliers: ouer which place theſe two Lattin verſes are written on the walle in letters of gold.

Hic locus odit, amat, punit, conſeruat, honorat:

Nequitiam, pacem, crimina, iura, probos.

which may be Engliſhed thus,

This place doeth hate vnthrif [...]ines,

Loue peace, and puniſh wickednes;

Maintaineth right and equity,

And honoureth good men worthily.

Ouer againſt Zante is the maine land of Graecia, called now Morea, but of old Peloponneſus, almoſt enuironed with the ſea, hauing on the Weſt and South, the ſea Adriaticum; on the eaſt the ſea of Creete: And in the middle of Peloponneſus is a Country called Arcadia, ſo called of Arcas ſonne to Jupiter by Caliſtho, who raigned there. Arcadia is famous for ſhepheards: There are great ſtore of ſhéepe continually feeding, and good paſture for them. In the narrow ſtrait, going into Peloponneſus, was Corinth, that famous City in Achaia, ſituated, but now vtterly deſtroied.

From Zante wée ſet ſaile towards Venice, and touched by the way at many places; and firſt of all, at a Port néere vnto Corphu, called Madonn [...] de Gazopo, where there is a Church dedicated vnto the Virgin Mary, whereunto there is great reſort of ſuch as haue eſcaped dangers by ſea, or ſickneſſe, or other dangers by land, to offer ſomething to Madonna de Gazopo, for their deliuerance. And amongſt many others, it was told vs by our conſort the maſter of a Venice ſhip in our company, that [Page] an Italian ſhip being in great diſtreſſe by extremity of wether in the gulfe of Venice, when all hope of helpe by worldly meanes was paſt, euery man fell to praier (like the Mariners in Ionas ſhip) and euery man called vpon his god, ſome to Neptune, ſome to S. Nicolas, ſome to one Saint, ſome to another: But the maſter of the ſhip praied to Madonna de Gazopo, in this manner: O bleſſed Virgin, deliuer me out of this danger, and J will offer vnto thee (if I come ſafely to Gazopo) a candle as bigge as the maine maſte of my ſhip. One of his mates hearing him, plucked him by the ſhoulders, and ſaid, O maſter, what doe you meane to dally with our bleſſed Lady in this extremitie? For it is impoſſible you ſhould performe it. Whereunto he replied, Hold thy peace foole, it concerneth vs to ſpeake faire now we are in danger, and to make large promiſes: but if ſhe deliuer vs, I will make her content with a candle of ſeuen or eight in the pound. Not much vnlike vnto another deſperate Mariner whom I haue heard of, who in a dangerous ſtorme, ſéeing euery man fall to his praiers, and prepare themſelues to die, he fell on his knées, and praied in this manner: O Lord, I am no common begger; I doe not trouble thee euery day; for I neuer praied to thee before; and if it pleaſe thee to deliuer me this once, I will neuer pray to thee againe as long as I liue. So true is that old ſaying, Qui neſcit orare, diſcat nauigare: that is, He that knoweth not how to pray, let him goe downe to ſea. For great dangers by ſea do driue them to praier who neuer praied before, though none pray effectually, but the faithfull who pray feruently.

From Madonna de Gazopo we ſailed along by Albania, and were driuen with a croſſe winde to Ottronto in Calabria, at the entrance into the gulfe of Venice, where we ſtaied two daies. And then we had a good winde, which brought vs to Ragouza, an ancient City in Dalmatia, which is a part of Jllyrium, or Illyricum (as others call it) bordering vpon Liburnia Eaſtward. But at this day, that which of old was called Illyris or Illyricum, is now called Sclauonia or Wendenlande; hauing on the North, Pannonia; on the Weſt, Jſtria; on the Eaſt, Myſia ſuperior; on the South, the Adriaticke Sea. It was ſo called of Illyrius ſon [Page] to Polyphemus. From thence we ſailed along the Illyrian ſhoare in the gulph of Venice, and came to an hauen towne in Iſtria called Rauina ouer againſt Rauenna on the coaſt of Calabria: which Rauenna is an ancient Citie in Italy, by the Adri [...]tticke Sea. At Rauina we tooke in a Pilot to direct vs to Venice. Iſtria is a part of Italy ioyning to Illyricum, and is now called Sclauonia.

From Rauina in one dayes ſayling we arriued at Leo néere vnto Venice, Venice. which is a moſt famous Citie, ſo well knowen vnto all men by report, that I néed not to ſpend any time in deſcribing it, leſt I ſhould rather obſcure it, then any way (by my barren ſtile) illuſtrate the ſame, onely this I note, that there is both a countrey called Venetia, and a Citie called alſo by the ſame name.

The countrey of Venice ioyneth to the Adriaticke Sea on the one ſide, and hath the Alpes on the other ſide. Therein are theſe Cities, Verona, Vincentia, Patauium, and Venice the head citie of the reſt.

Patauium is the Citie and Vniuerſitie of Padua by Padus. This Padus is the riuer Po in Italy, which riſeth out of Veſulus, the higheſt hill of the Alpes, and runneth by the marches of Liguria, into the Adriaticke Sea. One arme of Padus called Paduſa ſtretcheth to Rauenna.

The Citie Venice ſtandeth in the Adriatticke ſea, not far from the countrey of Venice. We ſtayed in Venice 17. daies, and hauing ended our buſineſſe there, wee returned to Zante, where, after we had ſtaied thrée daies, we ſet ſaile for Conſtantinople.

The chiefeſt places of note which we ſaw betwixt Zante and Conſtantinople, are theſe: Firſt, not farre from Zante, wée paſſed by two Iles on the Weſt ſide of Peloponneſus, in the ſea Jonium, called of old Strophades or Plotae, but vulgarly at this day, Striuales, whereof one of them is vninhabited, the other inhabited only by certaine of their religious men, whom they call Coloires, about thirty in number, who weare long haire, and neuer eat fleſh, and very ſeldome fiſh, but at certaine ſeaſons of the yéere, but liue of hearbes, oliues, oile, and wine, and ſuch like things. They neuer come out of that Ile, neither euer, [Page] vpon any occaſion admit any women to come amongſt them: for they may not marry, but liue ſingle and ſolitary al the daies of their life. A Coloire hath his etymologie of [...] & [...] ▪ calos hiereus, that is, bonus Sacerdos, a good Prieſt.

From thence wée ſailed along in ſight of the maine land of Graecia, which amongſt all other Countries in Europe, hath béene accounted the moſt noble and moſt famous. It was firſt called Helles, of one of the ſonnes of Deucalion and Pyrrha, And afterwards it was called Graecia, of a King whoſe name was Graecus.

Peloponneſus is a Prouince in Greece, now called Morea. Macedonia is alſo a large Country in Europe, or Prouince in Graecia, now called Romnelli: It hath on the Eaſt, the Sea Aegaeum; on the Weſt, the Sea Ionium; on the South, Epirus; on the North, Dalmatia. It was firſt called Emathia, of Emathias, who was King thereof. Afterwards, Macedonia, of Macedon the ſonne of Deucalion. The Macedonians deſcended of Sethim, ſonne of Iaon. The Prouinces of Macedonia are theſe: firſt, Theſſalia; ſecondly, Hellade; thirdly, Myrmidone: By reaſon whereof, Homer gaue thrée ſundry names vnto the Theſſalians, vz. Myrmadons, Helenes, and Achees. But at the laſt it was called Theſſalia, of Theſſale which poſſeſſed that Kingdome. The principal Citie in Macedonia is Theſſalonica, which at this day is called Salonica by corruption. In this part of Graecia is Parnaſſus, a mountaine hauing two tops, whereon the nine Muſes did dwell.

Athens is ſtill inhabited: it is ſituated betwéene Macedonia and Achaia on the ſea coaſt; firſt built by Cecrops, and called Cecropia; laſtly called Athens, of Minerua, who in Greece was called Athene. This City was the mother and nurce of all liberall Arts and Sciences: but now there is nothing but Atheiſme and Barbariſme there: for it is gouerned by Turkes, and inhabited by ignorant Greekes. Some ruines of ancient buildings are there yet to be ſéene. Thebes was a famous Citie in Macedonia; but now a ſmall Caſtle of little account.

After we came as high as the Iland Creta, which is now called Candie, we left the way towards Egypt, and entred into [Page] the Arches (called Archipellago) betwixt Cerigo and Cerigotta. Cerigo is an Iland at the entrance into the Arches, ſubiect to the Venetians, but inhabited by Greekes. This Ile was firſt called Scothera, and after (as Ariſtotle ſaith) Porpheris for the beautifull marbles which are there. Plinie, and diuers others doe call it Citherea, by the name of Cithere the ſonne of Phaenis, and is now called Cerigo▪ where Venus made her firſt habitation, and therein is a Temple erected for her. The ruines of that Temple of Venus are to bee ſéene there to this day. A little below this Temple of Venus, vpon the ſame mountaine, was the Caſtle of Menalaus huſband to Helene, who was king of Sparta. and Lord of this Ile. Departing from Cerigo, we came amongſt the Cyclades, which are 53. Iles in the ſea Aegaeum, called alſo by ſome Sporades, but vulgerly, the Arches or Archipelago. But more properly C [...]clade, and not vnfitly Sparades, althogh Sporades are taken eſpecially for certaine ſcattered Ilands in the Carpathian Sea, about Creete or Candia, which is not farre from the Cyclades, or Iles in the Arches. Onely this is the difference, that all the Ilands betwixt Cic [...], and Candia are in the Ionian ſea. But Cerigo and all the Ilands in Archipellago are in the Aegean ſea. On a cléere day a man may ſée twenty Ilands at one time in theſe Arches. It is a dangerous place for ſhipping in a ſtorme, by reaſon that the Ilands are ſo néere together, whereof ſome are inhabited, and ſome not.

About twenty leagues from Cerigo, we touched at an Iland called at this day Milo, Milo. but of old, Miletum, mentioned in S. Pauls voyage, Act. 20. 15. This Ile is inhabited by Greekes, and yéeldeth great ſtore of milſtones and dymmety, which are there both good and good cheape. Whiles our ſhip ſtaied at Milo, we tooke boat to ſaile to ſée another Iland not farre from Milo, called of old, Delos, where ſometimes was the famous Temple aud Oracle of Apollo: But at this day it is called Sdiles, and is a very ſmall and poore Iland.

About twenty miles from Delos there is another Ile called of old,Delos. Seriphus, by an inhabitant whereof Themiſtocles was vpbraided, that the commendation and fame he gat, was for his Countries ſake, becauſe hée was borne an Atheman. But [Page] Themiſtocles anſwered the Seriphian, that neither had himſelfe béene worſe, if hée had beene borne in Seirphus, nor the other better, if he had béene borne at Athens. But this Iland commonly is called Serigo.

But the moſt famous and fruitfull Iland in all the Arches at this day is Chios (as it was formerly called,Chios. Act. 20. 15.) ſo called, becauſe it reſembleth the Gréeke letter Chi in forme and faſhion: As alſo Delta, an Ile by Nilus, not farre from Alexandria is ſo called, becauſe it repreſenteth the figure of the letter Delta. But Chios is now called commonly Syo. Chios is an Iland in the ſea Aegeum, betwixt Lesbos and Samos. It is diſtant from Delos an hundred miles: it is in circuit nine hundred furlongs. It was firſt called Ethalie by Ephodore. But by Methrodorus, Chio, of the Nymph Chione; and (as others ſay) Macrine or Pythioſa; but at this day called Syo.

This Iland is inhabited chiefly by Gréekes, but gouerned by Turkes. It is full of gardens, oringes, lemmons, citrons, figs, peares, apples, pruans, apricocks, dates, and oliues: and likewiſe of all ſorts of hearbes, ſwéet flowers, good and holeſome waters. There is alſo great ſtore of maſtick in this Iland, which is gathered of certaine trées like vnto Lentiſcos trées, in this manner: About the beginning of the moneths of Iuly and Auguſt, the huſbandmen with a ſharpe pointed iron, doe rent and cut the barke of the trées in diuers places, and out of theſe inciſions and cuts procéedeth the maſticke by drops, as it were gumme, which they gather in the moneth of September following.

In this Iland are alſo great ſtore of Partriges, which both in colour and quality doe much differ from ours. Their colour is ſomewhat red, and they are as tame as though they were chickens or hens. In certaine villages of this Iland, the country people doe féed them by great flocks, driuing them in the day time to graſe in the mountaines; and towards night, the boyes or girles (which doe kéepe them) doe call them together by a whiſtle or ſong. And theſe Partriges being accuſtomed to ſuch calls, preſently euery flocke (which ſometimes are two or thrée hundred) gather to their conducter, which bringeth them home [Page] to their village and dwelling, as though they were hens, or tame géeſe. They goe alſo a feeding by ſmall flocks in the ſtréets of the City.

This Iland is one of the ſeuen which contended for Homers birth. And they ſay that Homer was buried in this Iland, and that his ſepulcher is to be ſéene to this day vpon the Mount Helias, within an old Caſtle in this Iland, but I haue not ſéene it.

The maine land of Aſia is in ſight ouer againſt Chios, and therein Smyrna, Epheſus, and Thyatira, called now Tyria, with the reſt of the ſeuen Churches of Aſia, to whom S. Iohn wrote, which are mentioned Reuel. 1. 11. And Pathmos the Ile where Iohn was put into a hot tunne of oile, Reuel. 1. 9.

After we had ſtaied ten daies in Chios, which (as I haue ſaid) is now vulgarly called Sio or Scio, we ſailed towards Conſtantinople, by Mitilene an Iland in the Aegean ſea. It was firſt called, Lesbos; ſecondly, Iſſa; thirdly, Pelaſgie; fourthly, Mitilene and Mytais; and laſtly, Metelyn, of Milet the ſonne of Phoebus, which builded the City, and named it Mytelene. Of this City was Pythagoras, Alceus the Poet, and his brother Antimenides, Theophraſtus, and Phanius, and Arion that ſkilfull plaier on the harpe, and Terſander that famous Muſitian. Sapho a woman well learned in Poetry, was alſo a Lesbian, being called the tenth Muſe. She inuented the verſes which (after her name) were called Saphicke Verſes.

This Mytilenes was formerly called Bythinia, which is a Country in Aſia, oppoſite to Thracia, néere Troy. It was firſt called Bebricia; after, Mygdonia; and then Bythinia: but at this day it is called Lesbos, néere vnto Lemnos, from whence commeth the terra ſigillata, otherwiſe called terra Lemnia, which is ſaid to be a remedy againſt poiſon, the bloody flixe, and the plague.

From Mittelyn we ſailed by Tenedos, Tenedos. an Ile betwixt Lesbos and Helleſpont, néere Troy, whereof Virgill ſpeaketh, Aeneid. 2.

Est in conspectu Tenedos, notiſſima fama

Inſula, &c.

There is an Ile in ſight of Troy,

And Tenedos it hight:

[Page] A wealthy land while Priamus ſtate

And kingdome ſtood vpright.

The beſt and moſt excellent wines in all Graecia are made at Chios and Tenedos. There is alſo a City in the ſame Ile called Tenedos, built by Tenes. In this Iland was the Temple of Neptune.

Ouer againſt Tenedos is Troy, which is alſo called Troas or Troada, Troy. whereof I can ſpeake no more but this that hath béene long ſince written:

Iam ſeges eſt vbi Troia fuit:

That is,

Waſte lie the wals that were ſo good,

And corne now growes where Troy towne ſtood.

And againe, as Virgill ſpeaketh:

—fuit Ilium, & ingens

Gloria Teucrorum.—

That is,

The City of Troy (called Ilium, of Ilus who enlarged the ſame) did floriſh, and the glory of the Troians was great.

And finally,

O iam periere ruinae:

The very ruines of it are come to ruine.

The Sea betwéene Moeotis and Tenedos is called Pontus.

A little beyond Troy, we entered the ſtrait of Helleſpont, which is a narrow ſea, called Helleſpontus, of Helle. It lieth betwéene the Aegean Sea and Propontis, and parteth Europe from Aſia, It is not now called by the name of Helleſpont, but it is called now The Caſtles; for there are ſtill two Caſtles, which were of old called Seſtos and Abydos, one on the one ſide of the Heliſpont, the other on the other ſide, erected in memory of the loue of Leander and Hera, ouer which narrow ſea he often ſwomme vnto her, and was in the end drowned. The riuer Scamander runneth by the Caſtles.

Mayto is ſtill a towne ouer againſt Abydos, Mayto. but on the ſame ſide as Seſte. There is made great ſtore of good wine, which is red in colour, & in taſte like claret wine and ſugar, and yet they put no ſugar into it, for it is pleaſant of it ſelfe. Héere our Merchants ſhips vſually take in wine for their prouiſion. There [Page] are very many wind milles there, hauing ten wings a piece.

The ſtrength of Conſtantinople conſiſtet chiefly in theſe two Caſtles; for theſe Caſtles are well fortified with munition, and are to examine all ſhippes that paſſe by, from whence they came, and whither they would: and there they are to pay a tribute to the King. If any Ships refuſe to ſtay from the Caſtles, they will ſhoote them through. But if theſe Caſtles were battered down, Conſtantinople and all the countrey thereabouts might be eaſily wonne. Notwithſtanding, theſe Caſtles, a ſmall flight to kéepe the narrow ſeas betwixt Chios and the Caſtles, might in ſhort time famiſh all that countrey, for the greateſt part of their prouiſion, for Rice and other Corne, commeth from Alexandria, and thoſe parts, with the Gazenda of the great Turk: but I leaue this to martiall men, and marriners.

Gallipolis is a great & ancient Citie 20. miles diſtant from the Caſtles (which are at this day called the Caſtles of Gallipoly, in the way to Conſtantinople ſituated vpon Cherenes of Thracia, at the point which looketh towards Propontis, which is all the ſea from the ſtraites of Helleſpont to Boſphorus Thraicus. Some hold opinion that it was built by Caius Caligula. And others ſay that it was in times paſt inhabited by French men, for that this word Gallipoly▪ ſignifieth the Citie of the Gaules or Frenchmen, and for that the French men do dwell in Gaule, as Nicopolis and Phillipopolis ſignifie the City of Nicolas and Philip.

Not far from Gallipoly was that famous City Nice, where the Generall Councell was held in Bythinia. And néere vnto Conſtantinople is C [...]alcedon or Chalcedonia ouer againſt Byzantium, which was a famous City in Bythinia, where another Generall Councell was held. But it is now no City, but onely a plaine field, hauing héere and there an houſe yet ſtanding. At the point of Chalcedon we firſt beheld the proſpect of Conſtan [...]inople. Conſtantinople. which is moſt pleaſant to behold, being like vnto a City in a wood, or a wood in a City, hauing firre trées, Cyprus trées, and other pleaſant trées in gardens adioining to their houſes. It is alſo adorned with many ſtately Towers, Churches, [Page] and high Stéeples. The forme of the City is like vnto a Triangle, whereof two ſquares are by the water ſide, the other adioineth to the Land. After our Ship had ſaluted the Port, we went ouer to the other ſide, and anchored at Fundac [...]ee, and went on ſhore at Gallata, to ſalute the honourable Sir Henrie Lello, Lord Ambaſſadour for Quéene Elizabeth of famous memorie, and to viſit our Engliſh Merchants reſident there.

Our ſhip hauing diſcharged her goods at Fundacle, remoued from thence, and anchored further from ſhoare, betwixt Tapanau and Bezetaſh, expecting a good winde to depart. Conſtantiople is on the other ſide the water in Thracia, which is alſo called the countrey Romania in Europe, hauing on the weſt, Macedonia, on the North, Iſther, on the Eaſt, Pontus, on the South, the Sea Aegeum.

As yet, I haue not beene farre in Conſtantinople, wherefore I forbeare to write any thing thereof at this time, purpoſing hereafter when I haue thorowly viewed it, to deſcribe it vnto you at large. In this Interim I humbly take my leaue, and leaue you to him, who neuer leaueth his.

Your Worſhips euer in the Lord wholly to bee commanded. WILLIAM BIDDVLPH.

A deſcription of the famous Citie of Conſtantinople, as it is now vnder SVLTAN ACHOMET, the 15. Grand-Chan of the line of OTTOMAN.
Salutem in Authore ſalutis, &c.

[Page]

SInce the writing of my former letters, I hauing often beene at Conſtantinople, and thorowly viewed the ſame, according to promiſe, I haue thought good to write ſomthing vnto you thereof.

May it pleaſe you therefore to vnderſtand, that Conſtantinopolis is a Citie in Thracia, ſo called of Conſtantine the Emperour, becauſe hee enlarged the ſame. It was before called Byzantium. Strabo entituled it Illuſtre, and Plinie & Iuſtine called it moſt Noble, being one of the moſt fertile in all Europe. It is ſituted in Thracia, vpon the gulph Ponthus, which ſeparateth Aſia from Europe. The forme thereof is thrée ſquare, whereof the two ſides are waſhed by the ſea, & the third ioyneth vnto the firme land. The ſoile thereof is very delectable, bringing foorth all kindes of good fruites, neceſſarie for ſuſtenance of humane life. The ſituation thereof is ſo well deuiſed and ordered, that no Ship can enter, nor goe foorth but with leaue from the head Vizeir: for the Turke is maſter of the Sea Pontike, which hauing 2. mouths, the one comming from Propontidis, and the other from the Sea Euxinum, (which is the Blacke ſea) is by Ouid called the Port of two Seas, for the diſtance from Conſtantinople to Calcedon is but 14. furlongs. And the place which by the ancients is called Phane, ſituated in Aſia (whereas Jaſon returning from Calchos [Page] ſacrificed vnto the 12. gods) hath in breadth but 10. furlongs. But for as much as many great riuers of Aſia, & many more of Europe, doe fall into the Euxine ſea, commonly called the blacke ſea; it commeth to paſſe, that being full, ſhee guſheth out through the mouth of her with great violence, into the ſea Pontique, and from thence through the ſtraight of Helleſpont (being not much broader then thrée furlongs) into the Aegean Sea.

This citie (according to the ſaying of many ancient Authors)The time of the building and repairing of Co [...]ſtantinople. was firſt builded by the Lacedemonians vnder the conduct of their Captaine Pauſanias, which was about the yeere of the world 3292. and before the birth of Ieſus Chriſt 663. yeeres; which, after they had conſulted with Apollo, where they ſhould plant and ſettle their abode and dwelling place, they were by an oracle anſwered, that they ſhould doe it, euen hard by the blind,Why the Me garians are called blind. which were the Megarians, for that, after they were ſailed into Thracia, leauing the good and fruitfull coaſt (where ſince Byzantium was builded) vnaduiſedly went and planted themſelues, (either for y• oppoſition) in the moſt fruitful ground of Aſia, or for the vain hope they had for the fiſhing; they builded there a Citie, which was called Calcedon. But they found themſelues greatly deceiued.Calcedon was builded by the Megarians. For, the fiſhes being caried by the violence of the floud and tide of the Euxine Sea into Propontis, approaching néere vnto the Banks of Calcedon, being afraid, through the whiteneſſe of the rockes, doe retire ſtraight waies to the ſide of Bizantium, which gaue occaſion vnto the valiant Paulanias, to fortifie the Citie with good walles & rampiers, changing the firſt name thereof, which as Plinie ſaith, was Ligos, and called the ſame Bizantium.

Notwithſtanding, Diodorus & Polybius doe contrarily ſay, that it was called Byzantium, by the name of a Captaine, which was the firſt founder thereof. Pauſanias (as Zonoras writeth) poſſeſſed the ſame ſeuen yéeres: during which time, (Fortune ſhewing her ſelfe an enemie vnto his magnificence) ſtuffed the hearts of the Athenians with ſuch an inſatiable ambition, that they hauing brought thither their forces, after a long ſiege, and diuers aſſaults, did beare away the victorie, which the Lacede [Page]monians ſeeing could not abide, but with their whole puiſſance tooke their weapons in hand with ſuch pertinacy, that the aduenture thereof on the one ſide and on the other, was very dangereous and variable. And being ſometimes taken againe by her firſt founders, and afterwards by her aggreſſors, became in the end a pray vnto both the armies.Byzanti [...]m ruined by Seuerus the Emperour. And after that, Seuerus ſucceeding in the R [...]mane Empire, the tyrant Piſſininus, her mortal enemie being in poſſeſſion, Byzantium ſuborned the Emperour to lay ſiege vnto the ſame: who, not hauing ſufficient power to ouercome the ſame by aſſaults, kept them beſieged the ſpace of three whole yéeres, & in the end, through extreame famine, conſtained them to yéeld themſelues vnto the mercy of the Romanes, which was ſuch, that after they had put to the ſword all the men of warre that were within it, and killed the Maieſtrates thereof, ruined and caſt downe to the ground the walles of the Citie: and Seuerus afterwards (to ſatiſfie his crueltie) ſpoiled the Citizens of all their rights, franchiſes and liberties; giuing moreouer the Land and poſſeſſions vnto the Perinthians. And thus, this moſt famous Citie remained in miſerable calamitie, vntill ſuch time as Conſtantine the great Emperour remouing from Rome, did réedifie the ſame.

But before I write any thing of the reedifyigns of Byzantium The cauſe wherefore Conſtantine remooued from Rome. of Conſtantine the great: giue mee leaue to ſhew you the cauſe wherefore Conſtantine remoued from Rome.

2. Theſſal. 2. 7. S. Paul propheſying of the reuealing of Antichriſt, ſaith thus: Yee know what withholdeth that he might be reuealed in his time, &c. Which hinderance was the Romane Emperous, which were firſt to depart from Rome, and giue place to the Popes, becauſe, both Emperours and Popes could not raigne together in one Citie. And that hinderance was taken away long ſince, when Conſtantine the great tranſlated his imperiall Seat to Conſtantinople, and indowed the Popes with the Citie of Rome, and a great part of Italy lying about it.

The Emperours then being farre off, and (by reaſon of continuall warres with Saracens and enemies in the Eaſt) notable to maintaine their own right in the Weſt, the Popes incroached vpon them too far, and vſurped ſo much authoritie, that they [Page] diſcarded them cleane in Italy, and at their pleaſure ſet vp other Emperours in the Weſt, but ſuch as would take an oath to bée ſubiect to the Apoſtolike Sée of Rome, and acknowledge the Popes to be vniuerſall Biſhops. So the hinderance was taken away when Conſtantine remooued to Conſtantinople, and Antichriſt was manifeſtly diſcloſed not long after when Boniface the third obtained the title of Vniuerſall Biſhop, which was 900. yéeres agoe, for (as Gregorie ſaith) none but Antichriſt would aſſume vnto him ſuch a title.

But yet Conſtantine had no regard to any prophecie, when hée remooued at firſt from Rome to Byzantium, and there ſetled his Emperiall pallace: but he reſpected onely a more commodious gouernement of thoſe matters and kingdomes of his that lay Eaſtward, which at that time were miſerably diſquieted by the Parthians and Perſians. For Conſtantinople did ſéem to be ſo ſituated (whereas otherwiſe Conſtantine had once thought to haue ſetled elſewhere) as that it was (as you would ſay,) the nauel or middeſt vnto the whole Romane iuriſdiction, which, as we know, ſpread it ſelfe farre and néere: and yet it could not poſſibly otherwiſe fall out, becauſe that ſo the Romane Empire might become double headed, & haue thoſe two horns which God before had reuealed. So the prouidence of God guided this whole enterpriſe of Conſtantine, and ſo fulfilled what himſelfe had decréed.

Hereby you may perceiue two cauſes wherefore Conſtantine remoued from Rome.

1. The firſt more ſecret in the prouidence of God, that the prophecie of the Apoſtle Paul, 2. Theſſal. 2▪ 7. might be fulfilled.

2. The ſecond more publike and better knowen to all, viz. that Conſtantine the great Emperour of the Romanes, ſéeking to reſiſt the courſes and robberies which the Parthes daily vſed towards the Romanes, deliberated to tranſport the Empyre into the Eaſt parts, and there to build a large Citie: which firſt hee minded to haue builded in Sardique, and afterwards in Troyada a countrey of high Pmygia néere vnto the cape Sige [...], in the place where ſometime ſtood the Citie of Troy, which he began to reedifie, and to repaire the foundations thereof. But being by a [Page] Reuelation in the night inſpired to change the place, cauſed to be recommenced the workes of Calcedon, where certaine Eagles (as Zo [...]arus writeth) being flowen thither, tooke in their bils the maſons lines, and croſſing the ſtréete, let them fall neere vnto Byzantium▪ whereof the Emperour being aduertiſed, taking the ſame for a good ſigne and diuine inſtruction, after hee had taken view of the place, called backe the maſters of his workes from Calcedon, cauſed the City to be repaired and amplifyed, which, according to his name, he called Conſtantinople, notwithſtanding that at the firſt he had called the ſame new Rome. Whereupon it came to paſſe, that both in generall Counſels, and in the decrées of Emperours, mention is made of two Romes: one, the olde, which is the true Rome, built by Romulus; the other, the new, which is Conſtantinople, which alſo began to hold vp the head, by vertue of the priuiledges and prerogatiues of old Rome. Conſtantinople is called by the Turkes Stambolda.

Conſtantinople was likewiſe called Ethuſe and Antonie, but by the Grecians Stimboli, and of the Turks Stambolda, which in their language ſignifieth a large City, and ſo it is called by them at this day.

The Emperour now ſeeing his Citie builded and ſufficiently peopled, compaſſed the ſame with walles, towers and ditches, building therein many ſumptuous Temples, adorning it with many magnifique buildings, and neceſſary works as well publik as priuate.

And afterwards for the more beautifying thereof, cauſed to be brought from Rome diuers Antiquities worthy of memorie, and amongſt others the Palladium of ancient Troy, that is, the image of P [...]llas in Troy, which he cauſed to be ſet in the place of Placote the great columne of Porphyre which was ſet vp in the ſame place. Neere vnto which he cauſed to be erected a Statue of braſſe, to the likeneſſe of Apollo, of a maruailous bigneſſe, in which place hee ordained his name to ve ſet vp. But in the time of the Emperour Al [...]xis Comine this Statue, through a great and impetuous tempeſt, was caſt down to the ground, and broken all to pieces.

This Emperour liued there many yéeres moſt proſperouſly [Page] in happy eſtate, as likewiſe did many of his ſucceſſours, but not altogether exempted from perſecutions, as well by wars, fires, peſtilence, earth-quakes, as ſundry other calamities, vntill ſuch time as God purpoſing to puniſh the people for their ſins, through negligence of Emperours, ſtirred vp Mahomet the ſecond of that name, and the eighth Emperour vnto the Turkes, who being mooued with an earneſt deſire to bring the Chriſtians vnto decay, and thereby to augment his Empire, being beyond meaſure iealous to ſée this noble City ſo floriſh before his eies, went with a maruellous power both by ſea and by land, to giue a furious ſiege vnto the City: The end and iſſue whereof was ſuch, that after a long ſiege, battery, and diuers aſſaults, the Jnfidels hauing gotten the wals, with a great hurlyburly and fury entred into the city: where at the firſt entry they made The death of Conſtantine the Emperor. a maruellou ſlaughter of the poore aſſieged Chriſtians, without ſparing any age or degrée. The Emperour Conſtantine they killed in the preaſe, as he though to haue ſaued himſelfe; and after that they had cut off his head, in deriſion and ignominy, they carried the ſame vpon the point of a ſpeare, round about the Campe and City. And afterwards Mahomet not contenting himſelfe with the violating and deflouring of the Emperours wife, daughters, and other Ladies of honour, by a ſauage cruelty, cauſed them in his preſence to be diſmembred and cut in péeces. During the time of the ſacking (which continued thrée daies) there was no kinde of fornication, Sodometry, ſacrilege, nor cruelty, by them left vnexecuted.

They ſpoiled the incomparable Temple of S. Sophia (which was built by the Emperour Iuſtinian) of all ornaments and hallowed veſſels,The Temple of S. Sophia was made a ſtewes. and made thereof a ſtable, and a brodell for buggerers and whores.

This lamentable loſſe of Conſtantinople, being chiefe of the Orientall Empire, and likewiſe of the City of Perah, by the Turkes called Gallata, being the ſeat of trade of the Geneuoiſes, lying hard by Conſtantinople, vpon the other ſide of the Chanell, was in the yéere of our Sauiour 1453. March 29. (ſome doe ſay of Aprill, and others of May) after it had remained vnder the dominion of the Chriſtians 1198. yéeres.

[Page] But this is a maruellous thing, and worthy to be noted, that Conſtantinople being reedified and new ſet vp by Conſtantine the ſonne of S. Helene (whom ſome report to haue beene an Engliſhwoman borne at Cholcheſter) after the proportion and likeneſſe of Rome, was by another Conſtantine, ſonne of another Helene, taken, ſacked, and brought into the hands of the Turkes, which foreuer is like to be (in the iudgement of man) an irreparable dammage vnto al Chriſtendome. Yet the Turks haue a Prophecie, that as the Empire was gotten by Mahomet, ſo by another of that name Mahomet it ſhall be loſt againe.

Mahomet, after hée had thus taken the City,The policie of Mahomet. reſoluing to kéepe there the ſeat of his Empire, cauſed (with all diligence) the wals to be new made, and certaine other ruinated places to be repaired. And in ſtead of the great number of the people that were there ſlaine and carried away as priſoners, he cauſed to be brought thither, out of all the Prouinces and Cities by him conquered, a certaine number of men, women, and children, with their faculties and riches, whom he permitted there to liue according to the inſtitutions and precepts of ſuch Religion as it pleaſed them to obſerue, and to exerciſe with all ſafety, their handicrafts and merchandiſes; which miniſtred an occaſion vnto an infinite multitude of Iewes and Marannes, driuen out of Spaine, for to come and dwell there: By meanes whereof, in very ſhort time the City began to increaſe in trafficke, riches, and abundance of people.

This Mahomet was the firſt founder of the great Seralia (where the great Turke now vſually dwelleth) which he builded at the entry of the channell, about one of the corners of the City, vpon the Promontorie Chriſoſeras, which afterwards by the great Turkes which ſucceſſiuely haue dwelled there, hath béene greatly beautified and augmented.

He sounded likewiſe vpon one of the Mounts of the ſame City, a ſumptuous Muskia or Church, with an Amarathe and College, enduing them all with great yéerely reuennues: which is not to be maruelled at, for fortune was ſo fauourable vnto him, that after he had ruinated the Empire of Conſtantinople and Trapezonde, he tooke from the Chriſtians 12. Kingdomes, [Page] and 200. Cities; ſo that, by reaſon of his great proweſſes and Conqueſts, the name and title of [Great] was giuen vnto him, and to this day remaineth vnto the houſe of the Ottomans: As the Turke who died about foure yéeres ſince, was called Sultan Mahomet, the Grand Chan of Turkey, and the fourtéenth of the Line of Ottoman. And his ſonne which now raigneth (being not yet aboue twenty yéeres of age) is called Sultan Achomet the fifteenth Grand Chan of the Line of Ottoman: and writeth himſelfe alſo (as his Predeceſſors haue done) King of the blacke and white Seas, and of the holy Cities Mecha and Ieruſalem:

Proijcit ampullas & ſeſquipedalia verba:

Lofty words he caſteth out,

And arrogant titles ſends about.

Ouer againſt Conſtantinople about the Seralia point,Perah or Gallata. on the other ſide the water, there is another City called Gallata or Perah, which (in ancient time) was called Cornubizantij. It is a City of great antiquity, builded by the Genoezes. It is called by the Greekes vulgarly Perah, which is a Gréeke word, ſignifying beyond, becauſe it is ſituated beyond the Canall. But by the Turkes it is called Gallata.

Of fearfull fires and terrible Earth-quakes, which haue happened within Conſtantinople.

ZOnoras the Conſtantinopolitan Hiſtorian maketh mention in his Hiſtories, of two fearfull fires which happened vnto Conſtantinople, whereof the firſt was in the time and Empire of Leon the great, ſpreading it ſelfe from the North vnto the South, along by Boſphorus, to wit, the length of one of the Seas to the other, and was ſo horrible and furious for the ſpace of foure daies, that it deuoured and brought to aſhes the whole beauty of the City, namely, the place where the Senate and Citizens (choſen to deliberate vpon common affaires) did aſſemble. There was alſo burned another princely houſe, and a [Page] Pallace ioyning vnto the caue or den called Nymphee, and diuers other Churches and priuate houſes.

The ſecond fire which was in the time and raigne of the Emperour Baſil, lightned in ſuch ſort, that it compaſſed the market of Copper, and conſumed to aſhes the houſes and ſtréets thereabouts with y• Pallace, within which was a Librarie of 120000. volumes of Bookes, and the Stature of a Dragon of the length of 120. foot, which was written in letters of gold; the Jlliads, and the Odiſſe of Homer. And moreouer, burned the moſt renowned ſimulachres of Juno, of Samos, of Minerua, of Lynde, of Venus, and of Guide; and finally deuoured the moſt pleaſant places of the Citie.

Héereunto may I adde a third fire which befell the ſame Citie Anno Dom. 1607. October 14. wherein were burned 3000. houſes together vnder Sultan Achomet, the 15. Grand-Chan of the line of Ottoman, who now raigneth.

Of two fearefull Earth-quakes which happened to CONSTANTINOPLE.

THE ſaid Zonoras reciteth, that during the raigne of Anaſtaſius choſen vnto the Empire of the Eaſt parts, there happened ſuch a great earthquake, that it ruined euen to the foundations, a great number of buildings, not onely at Conſtantinople, but likewiſe in Bythinia, and other places thereabout.

But the laſt (whereof diuers worthy Authors haue written, namely Munſter in his Geographie) was ſo ſtrange & fearefull for the ſpace of 18. dayes continually, that with horrible fearefulneſſe & dammage, it caſt downe to the ground the walles of the Citie, and all the buildings towards the ſea ſide, and ouerthrew all the ditches. It did alſo caſt downe the Tower where the Turk kept his munition, with fiue others more. The houſe of Tribute which ſtoode néere vnto the walle, was ouerthrowen euen to the foundation into the ſea, with the Leadings of the waters and conduits, which, with incredible expences had beene made to leade the waters out of the Danube into the [Page] Citie, were for the moſt part broken and bruiſed. And the chanell which is betwixt Conſtantinople and Perah was ſo moued, that by great ſurges it caſt the water ouer the walles of both the Cities.

But the worſt of all was, that more then 13000. perſons remained dead on an heape. This great Earthquake happened in the moneth of September, in the yeere of grace 1509. in the raigne of Baiazeth the ſecond of that name, and the 9. Emperour vnto the Turkes (which ſuccéeded Mahomet the ſecond) who, with all diligence cauſed the walles of the Citie to be repaired.

The reſt of the noble Antiquities which preſently are to be found at Conſtantinople, are the Hippodrome, which the Turkes doe call Atmaiden, which is the place where in times paſt the Emperours made the horſes to run for the pleaſure and delectation of the people, which beheld the ſame vpon a ſtage or theater, which now is altogether ruined. In the middeſt of this place, was ſet vp vpon foure bowles of fine marble, a faire Obeliſquie of coloured ſtone, all of one piece, 50. cubits high, beſet with letters Hieroglificke; and néere to it is a great columne, in the which are carued by hiſtories the things memorable, which haue béene done in this Hippodrome.

There is alſo another great columne néere vnto it of marble, and one of braſſe, made by ſingular arte, in forme of thrée ſerpents, wroonge one within another. And diuers other Antiquities which are diſperſed in diuers places of the Cities; as, the Palace of Conſtantine the great, her firſt reſtorer, which ioyneth vnto the walles néere vnto the corner which is towards the Weſt.The Sepulcher of Conſtantine, of Porphyre. The Sepulcher of the ſame Conſtantine, which is madeall of Porphyre, being in a corner of a ſtreete, the moſt filthieſt in all the Citie.

And going towards the gate of Seliuree, is to be ſéene a great Columne of marble, hiſtoried after the manner of thoſe of Antonie and Adrian which are at Rome.

Moreouer, there are Conduit pipes, and diuers Ceſternes vaulted, ſupported, ſome by vaults, and other ſome by a great number of pillers, and diuers other fragments of Antiquities.

[Page] There are alſo two places in Conſtantinople at this day,Bezeſtan. like vnto the Exchange in London, called the Bezeſtan, diſtinguiſhed by theſe names, The old Bezeſtan, and, The new Bezeſtan, wherein all ſorts of commodities are to be bought, as in the Royall Exchange in London, and greater variety, as veluets, ſilkes, and ſattins, and waſte-coats ready made of all ſorts of ſilke, finely quilted and curiouſly wrought, with curious handkerchiefes of exquiſite worke, and many other commodities, which were too long to ſet downe. But theſe Bezeſtans are not open all the day, but at certaine houres, vz. from nine of the clocke in the morning, to three or foure in the afternoone; and not euery day neither, but on certaine daies in the wéeke.

There is alſo a vſual market in Conſtantinople, Markets of men. wherein they ſell men and women of all ages as ordinarily as we doe cattle in England, which are (for the moſt part) Chriſtians, ſuch as the Turkes take captiues in Hungarie or other places where they ouercome: Their cuſtome is to make ſlaues of all they can take aliue, and (at their returne) to ſell them in the open market. If Chriſtians be moued in compaſſion to buy them, becauſe they are Chriſtians, the Turkes will ſell them excéeding deare to them, but cheape to a Muſſlelman (as they call themſelues) that is, true beleeuers. But if they cannot get their owne price for them, they will enforce them to turne Turks, and to ſerue them in all ſeruile labours as the Iſraelites did the Egyptians.

Ʋpon the corner of the Citie,Of the seuen Towers. which ſtretcheth towards Gall [...]poly, neere vnto the ſea ſide, there is a very ſtrong Caſtle compaſſed with 7. great towers, & enuironed with high and ſtrong walles, well furniſhed with artillery; which Caſtle is by the Turkes called Iadicule, but commonly, The ſeuen Towers. For the kéeping whereof, there is a Captaine called Diſdaragla, a man of great reuenewes and Authoritie, which ordinarily hath vnder him 500. dead payes, called Aſſarelies, which haue all béen Ieneſaries, and haue euery one of them for their wages 5000. Aſpers by the yeere. And there the great Turke keepeth ſuch Guard, for that he and other Emperours Turkes, his predeceſſours, haue alwayes there kept the Treaſures, & yet the Grand-Sig [...]ior commeth thither very ſeldome. This Caſtle alſo with [Page] ſeuen Towers (commonly called The ſeuen Towers) is a Priſon for great men, like vnto the Tower of London.

There are alſo two other ſtrong Caſtles which I haue ſéene towards the Blacke Sea (called Mare Euxinum) wherinto they put priſoners of whom they make great account, and for whom they expect great ranſome.

At the Blacke ſea we ſaw Pompeis Piller of marble, erected one a rocky Iland, neere vnto the ſhoare, whereon ſome of our company wrote their names, viz. maſter Robert Yong, Gentleman (who also there wrote the name of our noble Prince HENRY)

Nathaniel Perſiuall.

Iohn Milwarde.

Thomas Marſon, and others.

And on the ſhoare néere vnto the Blacke Sea, there is a Lanthorne as high as ſtéeple, and on the top thereof a great pan of liquor, in darke nights continually burning to giue warning to ſhips how néere they approach vnto the ſhoare. For it is a very dangerous ſhoare, and it is therefore called the Blacke Sea, not becauſe the waters thereof are any whit blacker then others, but from the dangerous euents, becauſe in blacke and darke nights many ſhips are caſt away, ruſhing either vpon rockes or ſands: as the Red Sea alſo in Egypt is not therefore called the Red Sea, becauſe the waters thereof are redder than others, but (as ſome thinke) becauſe the waters were turned into blood when Moſes wrought miracles before Pharaoh. But this reaſon I doe not ſo well approue, becauſe we doe not reade that the ſea was turned into blood, but the Riuers, ſo that they could not drinke of the Riuers, nor the Fiſh liue therein. But I like better of their iudgement who ſay it is called the Red Sea, becauſe of the red grauell and red bull-ruſhes which ſtill grow in great abundance by the ſhoare thereof.

The Blacke ſea is not farre from Conſtantinople; for we tooke boat from thence in the morning, and were at the Blacke Sea before noone, & hauing ſéene Pompeis piller, we went on ſhoare, and tooke wine and other victuals with vs vp into the Lanthorn and there dined, and returned to Conſtantinople by Supper time.

[Page] My brother Peter Biddulph in right humble manner ſaluteth you, and that vertuous Gentle-woman your wife. I vnderſtand by a Letter which I lately receiued from him dated at Anchona, that he had béene at Rome, in the yéere of Iubile: but at this preſent he is either in Venice or in ſome other principal City in Italy, where hée cutteth Diamonds, Rubies, Saphiers, Emrods, and all other ſorts of precious ſtones. I wrote for him to come vnto me to Aleppo in Syria, to bée factor for a worſhipfull Merchant of our Company: but he anſwered me that he had learned not to be another mans man ſo long as he could be his owne, according to that verſicle.

Alterius non ſit, qui ſuus eſſe poteſt.

that is:

Let not him a mans ſeruants be,

Who can liue well, and may be free.

Whereby I perceiued that his purpoſe was to follow the trade of a Lapidarie, and buying and ſelling precious ſtones, which he buyeth rough and rouged: and when he hath ſmoothed them, and curiouſly wrought them, then he ſelleth them againe. Yet I expect his comming hither before many yéeres be expired: for I vnderſtand he hath a purpoſe to trauell to Spahan in Perſia, and to other of the chiefeſt Cities there to buy precious ſtones, which are brought thither from India and other places. And his direct way thither is to trauell thorow Siria, and from thence to Babylon in Aſſyria; wherefore I make account he will viſit me in his iourney thither. And I doubt not but hee will ſalute you with many letters before his departure out of Chriſtendome; for he writeth vnto mee that you by your kindneſſe haue bound him vnto you in bond of perpetuall gratefulneſſe; which, though he be vnable to requite, yet hée is not vnwilling to record. Hée hath béene in moſt of the chiefeſt Cities in Italy, Germany, and the low Countries, and in Geneua, Sauoy, Spaine, and in all the chiefe Cities of France; and is better able to acquaint you with the ſtate of thoſe Countries then I am; to whom I refer you for ſatiſfaction of your expectation therein.

Many other matters I haue to acquaint you withal, concerning the manners, gouernement, Religion and diſcipline of the [Page] Inhabitants in theſe Countries: but fearing to bée ouerfedious vnto you by interrupting your ſerious affaires with ouer prolire and ſuperfluous writings, I ſurceaſe (for preſent) any further to ſillicite you. Of the reſt, heereafter (if God permit.) If you write héereafter vnto mee, direct your letters to Aleppo in Syria, for there I hope to bée before your letters can come; and from thence ſhall you heare from mee.

Interim vale. Sum tuu [...], eſto meus, ſaluet vtrum [...] Deus.

GVILIELMVS BIDDVLPHVS.

A LETTER WRITTEN from Aleppo in Syria Comagena, wherein is diſcourſed of a voyage from Conſtantinople to Syria, with ſuch memorable matters as were obſerued in the way, and of the Religion, Gouernment, Manners, Life, and Cuſtomes, of the Turkes, Moores, Arabians, Greekes, and other Nations there dwelling of ſoiourning. (* * * *) (⸪)
Salutem in Chriſto, &c.

[Page]

ALbeit (deare friend) ſince my comming into Syria (which is now 2. yeres fully expired) I haue not as yet ſaluted you with any letters (notwithſtanding your often prouoking of mée by your letters to more diligence in writing) yet I pray you impute it not vnto mée for vngratefulneſſe or forgetfulneſſe: for no continuance of time, or diſtance of place, ſhall make mée forget you. For although I am now many thouſand miles diſtant from you, yet I haue changed but the aire, I remaine ſtill the ſame man, and of the ſame minde, according to that old verſe, though ſpoken in another ſenſe,

[Page]

Coelum, non animos mutant qui trans mare currunt.

That is,

They that ouer the ſea from place to place doe paſſe,

Change but the aire, their minde is as it was.

And God forbid I ſhould forget you: for I haue learned, that he who hath deſerued well, ought not to be forgotten, but with all duties of loue and kindneſſe remembred and regarded. And that foule vice of ingratitude I haue alwaies abhorred; yea the very ſuſpicion thereof I haue euer deteſted, as a vice moſt odious and deteſtable both to God and all good men. Wherefore if all loue require loue againe, I were moſt vnkind if I would not requite your loue towards me, with mutuall loue and gratefull memorie. But the cauſe of my long ſilence hath béene, rather a deſire to ſée you in preſence, than to ſalute you in abſence: for I am weary of this vncomfortable Country, and did thinke of haue repaired towards my natiue Country long before this time, which I deſire as earneſtly to ſée, as Vlyſſes did to ſée the ſmoake of his Country before he died; and pray with the baniſhed man in his Exile,

Sedibus in patrijs det mihi poſſe mori.

God grant I may die in my owne Country.

Yet when I remember how the Heathen man could comfort himſelfe in his calamities,Ouid. and ſay, Dabit Deus his quo [...] finem: God will giue an end to theſe miſeries:Aeneas. And againe, Forſan & haec olim meminiſſe tuuabit; Perhaps it will delight vs to remember it heereafter: I, a poore Chriſtian, liuing amongſt Heathen men, doe comfort my ſelfe with this confidence, that he which broght Iacob from Padan Aram in Meſopotamia to his owne countrey in ſafety, after twenty yéeres ſeruice; and Naomi after ten yéers ſoiourning in idolatrous Moab, to Bethlehem Ephrata her own Countrey; the ſame God, in his good time, will bring mée from this Heatheniſh Babylon, to Iſrael his people, and Engliſh Sion, where, with the true Iſraelites, the remembrance of Babylon will make me ſing more ſwéetly in Sion. In the meane time, though I want the ſwéet ſociety, comfort and conference of you and other my kinde friends (whoſe remembrance is comfortable vnto me) yet I will not ceaſe by writing to ſupply that [Page] duty which I cannot performe by ſpeaking, hoping and expecting the like from you; for nothing can be more comfortable to me in this ſtrange countrey, than often to heare from my friends, and by mutuall writing to be acquainted with the affaires of each other.

The dolefull and lamentable beginning of your laſt letter made me excéeding ſorrowfull;Queene Elizabeth was famous throghout the whole world, & her death bewa [...] led by heathen people. for therein you acquainted me with the death of bleſſed Quéene Elizabeth, of late and famous memorie; at the hearing whereof not onely I and our Engliſh Nation mourned, but many other Chriſtians who were neuer in Chriſtendome, but borne and brought vp in Heathen countries, wept to heare of her death, and ſaid ſhe was the moſt famous Quéene that euer they heard or read of ſince the world began.

But the ending of your letter comforted vs againe, and mitigated our mourning, and gaue vs occaſion to vſe that verſe of Sybill concerning the branch of the holy trée, Virg. Aenid li. 6.

Primo au [...]lſo non deficit alter

Aureus, & ſimila frondeſcit virga metallo:

When one bough broken is,

Another ſprings as freſh in ſight,

Of gold, and twigs are euer like,

With buds of metall bright.

And (as my duty was) I appointed one day to be kept holy, which we ſpent in praier, and preaching, and thankſgiuing vnto God for the happy aduancement of ſo noble, wiſe, learned, and religious a King ouer vs. And in ſigne of ioy, wée feaſted and triumphed in ſuch ſort, that the very Heathen people were partakers with vs of our ioy. And I beſéech God continue ſuch ioyfull daies vnto our Land ſo long as the Sunne and Moone endureth. Amen.

Now, becauſe the nature of man is deſirous of newes, and (as it is ſaid) the firſt queſtion of an Engliſhman, What newes? I know you expect from me to heare of ſuch newes as this country affoordeth. Wherefore (in ſome meaſure to ſatiſfie your expectation) as in my former letters directed to you from Conſtantinople, I acquainted you with my voyage thither, and [Page] ſuch Antiquities and memorable matters as I ſaw and obſerued there, ſo the Subiect of this preſent letter ſhal be my Voyage from Thracia to Syria, with ſuch obſeruable circumſtances as I haue noted there ſince my comming into this countrey.

And firſt of all I giue you to vnderſtand, that after my departure from Conſtantinople, the firſt place we touched at, was the 2. Caſtles at the Helleſpont, about 220. miles diſtant frō Conſtantinople, where the order is, for all ſhips to ſtay thrée daies, to the end that if any ſlaues be run away from their maſters, or théeues haue ſtollen away any thing, they may thither be purſued in thrée daies, before the ſhips paſſe: And then at thrée daies end,That is, good forbidden. the ſhip muſt be ſearched for goods contra bando, and the Grand-ſigniors Paſſe ſhewed for all the paſſengers in the ſhip; and then (their vſuall duties paied) they may ſet ſaile and away. Yet if the maſter of the ſhip pay extraordinarily, they may more ſpéedily be diſpatched: and many giue very liberally (when they haue a good winde) rather than they will be ſtaied many houres.

From thence we ſailed betwéene Moeotis and Tenedos, Pontus. in the ſea called Pontus. For although ſometime in the Poets, euery ſea be called Pontus (as Ouid in his Booke De Triſtibus ſpeaketh,

Omnia Pontus erant, deerant quoque litt [...]ra Ponto:

That is,

All was ſea on euery ſide,

And no firme land could be eſpide.

And againe,

Nil niſi Pontus & aer;

I ſee nothing but the aire aboue, and the ſea beneath:)

Yet in this place there is a proper ſea called Pontus, and a country alſo ioining to the ſame ſea, called Pontus, mentioned Act. 2. 9. which country Pontus containeth theſe countries, C [...]ppadocia, Cholchis, Arm [...]nia, with others: and eſpecially Cholchis (whence laſon with the Argonautes, by the helpe of Medeas ſkil, did fetch the golden fleece) is moſt conſpicuous on Aſi [...] ſide, to them that ſaile thorow the ſea Pontus. From thence wee came to Ch [...]os, where we ſtaied a few daies.

[Page] From Chios wée ſet ſaile with a very good winde, which brought vs amongſt the 53. I [...]es in the Arches called Cy [...]l [...]des or Sporades: And then, by a contrary winde, we we [...]e driuen to Samos, which is an Ile before Ionia, ouer againſt Ephe [...]us, where we ancored vntill we had a good winde, and then ſailed by Andros an He, one of the Cyclades, and had a very good winde vntill wee came to Rhodos, Rhode. commonly called Rhodes, which is an Ile in the Carpathian ſea, néere Caria, where wée were becalmed. It is called the Carpathian ſea, of Carpathus, an Ile in the middeſt betwixt Rhodes and Creet.

From Rhodes we came to Cyprus, Cyprus. a famous and fruitfull Iland in the ſea Carpathium. betwéene Cilicia and Syria, which was once conquered by Richard the Firſt, King of England. In this Ile Venus was greatly honoured. There is ſtill a Citie therein called Paphia. built by Paphus, who dedicated it to Venus. But the chiefeſt Cities in Cyprus are Famoguſta and Nicoſia. There is great ſtore of cotten-woollgrowing in this Iland, and exceeding good wine made héere, and the beſt dimetey, with other good commodities. From hence a French Gentleman (who came in our ſhip from Conſtantinople) imbarked himſelfe for Ioppa, Ioppa with a purpoſe to goe to Ieruſalem. Ioppa is not two daies ſailing from Cyprus with a good winde: and Ioppa is but thirty miles from Ieruſalem by land. Cyprus was vnder the gouernment of the Signiory of Venice; but now it is inhabited by Greekes, and gouerned by Turkes.

But our Ship from Cyprus went to Tripoly in Syria, Tripoly in Syria. a City on the maine land of Syria, néere vnto Mount Lybanus, which is a mountaine of thrée daies iourney in length, reaching from Tripoly néere to Damaſcus. Whileſt our ſhip ſtaied in the rode at Tripoly, Lybanus I and ſome others rode vp to Mount Lybanus to ſée the Cedartrées there, and lodged the firſt night at the Biſhops houſe of Eden, who vſed vs very kindly. It is but a little village, and called by the Turkes, Anchora, but moſt vſually by the Chriſtians there dwelling it is called Eden, not the garden of Eden, (which place is vnknowen vnto this day) but becauſe it is a pleaſant place, reſembling in ſome ſort the garden of Eden (as the ſimple inhabitants thereof ſuppoſe) therefore it is called [Page] Eden. This Biſhop was borne in the ſame pariſh, but brought vp at Rome: his name was Franciſcus Amyra, by whom I vnderſtood, that the Pope of Rome many yéeres ſince ſent vnto the Chriſtians inhabiting Mount Lybanus, to perſwade them to embrace the Romiſh Religion, and yéeld themſelues to the Church of Rome, making large promiſes vnto them if they would ſo doe: whereof they deliberated long, but in the end yéelded, vpon condition they might haue liberty to vſe their owne Liturgie, and Ceremonies, and Lents (for they ſtrictly obſerue foure Lents in the yéere) and other cuſtomes. Euer ſince which time, the Pope hath and doth maintaine ſome of their children at Rome. Theſe Chriſtians which dwell vpon Mount Lybanus, are called Maronites: they are very ſimple and ignorant people, yet ciuill, kinde, and curteous to ſtrangers. There are alſo many Turkes dwelling on the ſame mountaine, and an Emeer or great Lord, called Emeer Vſeph, who gouerneth all the reſt, both Chriſtians and Turkes, being himſelfe a Mahometan, yet one who holdeth the gouernment of Mount Lybanus in deſpight of the great Turke, and hath done a long time.

From Eden we rode ten miles further vp the mountaine,Cedars were plentifull in Solomans time, but none very [...]are. to ſée certaine Cedar trees, where we ſaw 24. tall Cedar trées growing together, as bigge as the greateſt oakes, with diuers rowes of branches one ouer another, ſtretching ſtraight out, as though they were kept by Art. Although we read of great ſtore of Cedars which haue growen on Mount Lybanus, yet now there are very few, for we ſaw none but theſe 24. neither heard of any other but in one place more. At theſe Cedars many Noſtranes met vs, and led vs to their villages.

From theſe Cedars we returned towards Tripoly another way, deſcending by the ſide of the Mount towards a village of the Maroniticall Chriſtians, called Hatcheeth, where (as we were deſcending downe the ſide of the Mountaine) all the men, women, and children, came out of their houſes to behold vs: And when we were yet farre off riding towards them, they gaue a ioifull ſhout all together iointly, to expreſſe their ioy for our comming. And when we came néere, their women with chaffingdiſhes [Page] of coales burnt incenſe in our way, and their Caſſeeſes, that is, their Churchmen (with blew ſhaſhes about their heads) made croſſes with their fingers towards vs (as their manner is in ſigne of welcome) and bleſſed vs, giuing God thankes that he had brought Chriſtian Frankes (that is, freemen) of ſuch farre countries as they vnderſtood we were of, to come to viſit them.

So ſoone as we were diſmounted from our horſes,Shch, ſignifieth an ancient man. the chiefe Sheh, with all the reſt of their ancienteſt men, came and brought vs to the chiefe houſe of the pariſh, called the Townehouſe or Church-houſe, and there ſpread carpets and table-cloathes on the ground (as their manner is) and made vs all ſit downe; and euery one that was able, brought flaſkets of ſuch good chéere as they had, to welcome vs, which was many bottles or ingeſters of excéeding good wine, with oliues, ſallets, egges, and ſuch like things, as on the ſudden they had ready, and ſet them before vs; and both by the chéerefulneſſe of their countenances, geſtures of their bodies, and preſents of ſuch preſent things as they had, expreſſed their gladneſſe for our comming; and would alſo haue prepared hens, kids, and other good chéere, but we would not ſuffer them. This was about 11. or 12. of the clocke. They would haue had vs continue with them all night, and with great importunity craued it; but we vnderſtanding that the Patriarch was but thrée miles off, at a village called Sharry, we went to ſalute him, who hearing of our comming (albeit he were at a feaſt amongſt all his neighbours) came to méet vs, and ſaluted vs, and brought vs all in amongſt his neighbours into a roome foureſquare, and round about beſet with carpets and table-cloathes on the ground, and ſuch chéere as the ſeaſon of the yéere did affoord, ſet thereon, and made vs all ſit downe, and conferred with vs of our countrey, and many other matters, ſauing matters of Religion, for the poore man had no Latine, and little learning in any other Language; only he had the Syriac (which was his naturall language) with the Turkiſh and Arabian t [...]ngue. After wée had ſpent one houre with him, we left him with his neighbours at Sharry, where wée found him, for hée could not conueniently [Page] come from them: for their manner is, when they feaſt, to ſit from midday vntill midnight, and ſometimes all night, neuer all together riſing from their good chéere, but now and then one by intercourſes, as occaſion requireth, returning againe ſpéedily. Yet he ſent with vs three men to bring vs to his own houſe neere vnto a village (foure miles diſtant from Sharry) called Boloza, but vulga [...]ly Blouza, from whence we deſcended downe the ſide of another part of the mountaine, and in the middle of the deſcending of this mountaine was the Patriarkes houſe, called Kanobeen kadiſcha Mir-iam in the Syria [...] tongue, but in Latine, Coenobium ſanctae Mariae; that is, The Monaſterie of Saint Mary. Ouer againſt the Patriarkes houſe is an high ſtéepy mountaine, from whence the water runneth downe into a déepe valley betwixt the Patriarkes houſe and the hill, and in the fall, the water maketh an excéeding great noiſe, like vnto that Catadupa in Aethiopia, where the fall of Nilus maketh ſuch a noiſe, that the people are made deafe therewith that dwell neere it. This place is ſomewhat like vnto it in fall, but not in effect: for this water being not ſo great as Nilus, maketh not the like noiſe, neither worketh the like effect. There is alſo an extraordinary Eccho thereabout.

One ſide of the Patriarkes houſe is a naturall rocke, the other of hewen ſtones and ſquared timber: a very ſtrong houſe, but not very large, nor ſpetious to behold. So are alſo many of their houſes, in moſt of their villages, built againſt a rocke, as a wall vnto one ſide of it,That is, Lord Ioseph. eſpecially Emeer Vſeph his houſe, the greateſt part thereof being hewed out of the liuely rocke, and the paſſage or deſcending vnto it ſo narrow and dangerous, that it is counted inuincible, which maketh him to hold out againſt the Turke, and to dominéere in this mountaine, will he, nill he.

It is a moſt intricate mountaine with hilles and valleyes, woods and riuers, and fruitfull paſtures, oliues, vines, and figtrees, goates, ſhéepe, and other cattle. It is alſo excéeding high, hauing ſnow on the top all the yéere long.

At this Monaſtery of S. Mary (which is the Patriarches houſe) we lodged all night, and both on Saterday at Euening [Page] Praier, and on Sunday of morning Praier, we both heard and ſawe the manner of their Seruice in the Syriac tongue, both read and ſung very reuerently, with Confeſſions, Praiers, Thankeſgiuings, the Pſalmes of Dauid ſung, and Chapters both out of the old Teſtament and the new diſtinctly read. It reioyced me greatly to ſee their order: and I obſerued in theſe ancient Chriſtians called Nazarites, the antiquitie of vſing ſet formes of Praiers in Churches, and alſo the neceſſitie thereof, that the people might haue ſomething to ſay Amen vnto, being read in their mother tongue, that they may learne to pray priuately by thoſe Praiers which they daily heare read publikely. This is too much neglected in England, God grant reformation thereof.

There is no place in all the world but foure pariſhes or villages on this mountaine where they ſpeake the Syriac tongue naturally at this day.But 4. Pariſhes in all the world which ſpeake Syriac. And theſe are theſe foure villages, which I named before; at all which places we had kind entertainement, viz. 1. Eden, called by the Turkes Anchora. 2. Hatcheeth. 3, Sharry. 4. Boloza, called vulgerly Blouza. And theſe people are called Noſtranes quaſi Nazaritans, as it were Nazarites, and none but they. But more generally they are called Maronites, but this name is common to them with others.

There are dwelling on one ſide of mount Lybanus towards the foote of the mountaine (and in ſome other places in that Contrie) a kind of Chriſtians called Druſies, Druſies. who came into the contrie with king Baldwyne and Godfrey of Bullin, when they conquered that countrey, (whoſe predeceſſors or anceſtors are thought to haue béene Frenchmen) and afterwards when the Sarac n [...] recouered it againe, theſe men (whome they now call Druſies) fled into the mountaines to ſaue themſelues; and there dwelling long, in the end their poſteritie forgat all Chriſtianity, yet vſed ſtill Baptiſme, and retained ſtill the names of Chriſtians, whom the T [...]rcomen call Rafties, that is, Infidels, becauſe they eate ſwines fle [...]h, which is forbidden by the Turk [...]s lawe.

Theſe [...] are kind, and ſimple people,Turcomanny, dwelling alwas [...] in the fields, following thei [...] [...], borne and brought vp, liuing and dying [...] feats, and [...] there [...]ocks and heards [Page] remooue, then all their men, women and children remooue with their houſhold-ſtuffe, and houſes too, which are but tents made to remoue, after the manner of the ancient Iſraelites: and where they finde good paſture, there they pitch their tents; the men following their flocks of ſheepe and heards of Cattle; the women keepe their tents, and ſpend their time in ſpinning, or carding, or knitting, or ſome houſhold huſwifery, not ſpending their time in goſſipping and gadding abroade from place to place, and from houſe to houſe, from ale-houſe to wine tauerne, as many idle huſwies in England doe.

Yet ſometimes are theſe ſimple ſoules abuſed by Ianiſaries, Ianiſaries, are ſouldiers. who in trauailing by them take from them perforce victuals for themſelues and for their horſes, and giue them nothing but ſore ſtripes if they but murmure againſt them. But when Chriſtian Merchants paſſe by them, they will (of their owne accord) kindly preſent them.

We returned from mount Lybanus to Tripoly by ſuch an intricate way, that if we had not had a guide with vs, we ſhould haue loſt our ſelues.

Néere vnto Tripoly there is a plaine at leaſt one mile in length, full of Oliue trées and Figge trées.

At the foote of this mountaine, néere vnto Tripoly, A mountaine of ſand. there is a ſandy mount which hath ariſen (in the memorie of ſome old men there yet liuing) where there was none before; and it groweth ſtill bigger and bigger, and there is a prophecy of it, that in time it ſhall ouerwhelme the towne.

Tripoly hath the Etimologie (as ſome ſay) of two Gréeke wordes, viz. [...] and [...] becauſe the Citie hath béene thriſe built.

Firſt, on a rocky Iland where it was ouerwhelmed with water.

Secondly, on the Marine néere vnto the ſea, where it was often ſacked by Curſares.

And now thirdly, a mile from the ſea, where it is annoyed with ſande.

Our ſhip being not ready to ſet ſaile at our returne from the mount, but ſtaying partly to diſpatch their buſineſſe, and partly [Page] for a good wind; we trauailed by land two daies iourney,Tyrus and Sidon. to ſee Tyrus and Sidon, hard by the ſea. And at Sidon wée ſaw the Tombe of Zabulon the ſonne of Iacob, held in great eſtimation, and reuerent account at this preſent day.

Tyrus is now called (by the Turkes) Sur, becauſe there beginneth the land of Siria, which they call Sur; Tyrus is deſtroyed, and no ſuch Citie now ſtanding, onely the name of the place remaineth, and the place is ſtill knowen where it ſtood. Eight miles from Tyrus towards the Eaſt is the Citie Sarepta▪ of the Sidonians, where the Prophet Elias raiſed the Widowes ſonne from death to life.

We ſaw alſo Baruta, where ſomtimes was a great trade for Merchants, but from thence they remooued it to Damaſcus, and from Damaſcus to Tripoly, and of late, from Tripoly to Sidon. Ioppa is not farre from theſe parts, oftentimes Barkes come from the one to the other.

At our returne wee went aboard,Scanderon. and preſently ſet ſaile for Scanderone, (as it is now called by Turks:) otherwiſe called Alexandretta by the Chriſtians, which is the very bottome and vtmoſt border of all the ſtraights. The ayre is very corrupt, and infecteth the bodies, and corrupteth the blood of ſuch as continue there many daies, partly by reaſon of the dregs of the ſea, which are driuen thither: and partly by reaſon of two high mountaines which keepe a way the ſunne from it a great part of the day. And it is very dangerous for ſtrangers to come on ſhoare before the ſunne be two houres high, and haue dried vp the vapors of the ground, or to ſtay on ſhoare after ſunne ſetting. The waters alſo néere vnto the towne are very vnholſome, comming from a mooriſh ground; but at the fountaine, a mile off, there is excéeding good water to drinke. It is far more healthfull to ſléepe aboard then on the ſhoare.

Scanderone is in Cilicia, and Cilicia is the countrie Caramonia, (as it is now called) in the leſſer Aſia, and is diuided into two parts, viz. Trocher and Campeſtris. It hath on the Eaſt, the hill Amanus: on the North, Taurus: on the Weſt, Pamphila: on the South, the Cilician ſea.

Scanderone is the port for Aleppo, where all our Merchants [Page] land their goods, and ſend them vp to Aleppo, vpon Cammels. The Carauans vſually make thrée daies iourney betwixt Scanderone and Aleppo. Whiles our Cammels were preparing, we tooke boat and went to an ancient towne by the ſea ſide, called at this day Byas, Tarſius in Cilicia. but of old, Tarſus, a Citie in Cilicia where S. Paul was borne, mentioned Act. 22. 3. which towne is arched about (as many of their Cities are) to keepe away the heat of the ſun, which Arches they call Bazars.

At the gardens neere Tarſus (and likewiſe at other gardens within three miles of Scanderone) we ſaw great ſtore of Silkewormes, which at the firſt bee but little graines like vnto Muſtardſeed: but by the bearing of them in womens boſomes, they doe gather an heat, whereby they come vnto life, and ſo proue wormes; they kéepe them in tents made of réeds with one loft ouer another full of them, and féed them with leaues of Mulbery trées; theſe wormes (by naturall inſtinct) doe faſt often, (as ſome report) euery third day.

Heere we ſtaied certaine dayes to auoid the infection of Scanderone. The mountaines which obſcure Scanderone, and make it more vnhealthfull, I take to be a part of Taurus, which is a great and famous Mountaine, beginning at the Indian Sea, and riſing into the North, paſſeth by Aſia vnto Moeotis, bordering vpon many Countries, and is called by many names. Sometimes it is called Caucaſus, which is the higheſt hill in all Aſia, which parteth Jndia from Scythia, and is part of the hill Taurus. Sometimes it is called Amanus, which hill parteth Syria from Cilicia. And ſometimes it is called by other names, according vnto the ſea coaſts along which it extendeth.

About Scanderone there are many rauenous beaſts about the bigneſſe of a For, commonly called there Iackalles, engendered (as they ſay) of a Fox and a Woolfe, which in the night make a great crying, and come to the graues, and if there haue béene any corſe buried the day before, (if the graue be not well filled, with many great ſtones vpon it) many of them together, with their feet, doe ſcrape vp the earth, and pull vp the corps and eat it.

At our returne from Tharſus, Edward Roſe our Factor marine [Page] prouided vs horſes to ride to Aleppo, and a Ieneſary called Parauan Baſhaw with two Iimmoglans to guard vs, with neceſſary victuals for our ſelues to ſpend by the way, for there are no Innes nor victualing houſes in that countrie, but trauellers take victuals for themſelues, and prouender for their horſes with them.

Our Merchants and paſſengers making haſte to bee gone from this contagious and peſtiferous place Scanderone (which one very well called,Malims are chiefe Carriers. The bane of Franks) left their goods with the Factor Marine to be ſent after them, becauſe the Malims and Muckremen (as they call the Carriers) were not yet come down with their Cammels to carry them vp:Muckremen ſet horſes to hire. but we met them at the fountaine of fiſhes néere vnto Scanderone.

About eight miles from Scanderone, we came to a towne called Bylan, Bylan. where there lieth buried an Engliſh Gentleman, named Henry Moriſon, who died there comming downe from Aleppo in companie with his brother maſter Phines Moriſon, who left his Armes in that countrie with theſe verſes vnder written.

To thee deare HENRY MORISON,

Thy brother PHINES here left alone:

Hath left this fading memorie,

For monuments, and all muſt die.

From Bylan we came to the plaine of Antioch, and went ouer the Riuer Orontes by boate,Orontes. which Riuer parteth Antiochia and Syria. Antioch plaine is very long & large, at leaſt 10. miles in length.Antiochia in Piſidia. Wee lodged the firſt night at Antiochia in Piſidia, an ancient towne about 25. miles from Scanderone, mentioned Act. 11. 26. where the Diſciples were firſt called Chriſtians. Héere we lodged in an houſe, but on the bare ground, hauing nothing to ſléepe on, or to couer vs, but what we brought with vs, viz. a pillow, a [...]d a quilt at the moſt, and that was lodging for a Lord.

This Antioch hath beene, as a famous, ſo an excéeding ſtrong Towne, ſituated by the Sea, and almoſt compaſſed (at the leaſt on both ſides) with excéeding high and ſtrong rockes. The Inhabitants at this day are Gréekes, but vnder the gouernement [Page] of the Turke, but for matters of Religion, ordered and ruled by their Patriarchs, for the Gréeks haue foure Patriarchs to this preſent day, viz. The Patriarch of Antioch, the Patriarch of Ieruſalem, the Patriarch of Alexandria, the Patriarch of Conſtantinople, who ruleth all the reſt. Yet as the Iewes, ſo alſo the Greekes to this day are without a king, and both they, and their Patriarks are but ſlaues to the great Turke.

And although their Patriarch of Conſtantinople bee counted their chiefe Patriarch: yet I haue knowen one Mileſius (a learned man indéed) who was firſt Patriarch of Conſtantinople, preferred to the place by maſter Edward Barton, an Engliſh Gentleman, and Lord Ambaſſadour for Quéene Elizabeth, of famous memorie, (and the mirror of all Ambaſſadours that euer came to Conſtantinople) who for his wiſedome, good gouernment, policie, and Chriſtian cariage hath left an immortal fame behind him in thoſe Countries, to this preſent day, and lieth buried at an Iland of the Gréeks,Bartons Iland. within twelue miles of Conſtantinople called Bartons Iland to this day.

After whoſe death, this good man Mileſius was by the Gréeks diſplaced from being Patriarch of Conſtantinople: (which they durſt not doe whiles maſter Barton was liuing) becauſe, being a man of knowledge, he laboured to reforme the Greekes from many of their ſuperſtitious cuſtomes. Whereupon (preſently after the death of maſter Barton) they ſaid their Patriarch was an Engliſhman, and no Gréeke, and therefore Manzulled him, that is: diſplaced him. Yet bearing ſome reuerence towards him for his learning, made him Patriarch of Alexandria. And being there Patriarch, he excommunicated the Patriarch of Antiochia, becauſe he accepted of reliefe at the Popes hand; and made him come to Alexandria, to humble himſelfe vnto him, and acknowledge his fault before he would ſuffer him to execute his Patriarkes office.

Maſter Henry Lello (a learned, wiſe, and religious Engliſh gentleman, ſometime ſtudent in Oxford, and afterwards at the Innes of the Court) ſuccéeded Maſter Barton in his place, and in many things excéeded him, eſpecially in his religious carriage and vnſpotted life: and had not the times béene more [Page] troubleſome in his regiment, than in the time of his predeceſſor Maſter Barton; he would euery way haue gone beyond him. He firſt of all reformed his family, and afterwards ſo ordered himſelfe in his whole carriage, that he credited our Countrey: and after ten yéeres gouernment of the Engliſh Nation there, he returned into his Countrey with the teares of many, & with generall good report of al Nations there dwelling or ſoiourning; & is worthily by his excellent Maieſty rewarded with Knighthood for his good ſeruice.

If Mileſius had liued, this good gentleman would haue reſtored him to Conſtantinople, as he placed many other Archbiſhops both at Salonica, (of old called Theſſalonica) and elſewhere.

In the Mountaines betwixt Scanderone and Aleppo, Coords. there are dwelling a certaine kind of people called at this day Coords, comming of the race of the ancient Parthians, who worſhip the Deuill, and allege for their reaſon in ſo doing, that God is a good man, and will doe no man harme, but that the Deuill is bad, and muſt be pleaſed leſt he hurt them. There was one of our Carriers a Muccre man and Malim, named Abdell Phat, who was ſaid to be of that Race and Religion.

There is alſo,Archills [...]s. although not in the direct way, (yet for ſafety and pleaſantneſſe of the way, it is ſometimes taken in the way to Aleppo) an ancient City called Achilles, where one Aſan Baſhaw ruleth like a King (paying duties to the Turkes) ſucceſſiuely from his predeceſſors, comming of the houſe of Sanballat, who hindred the building of the Temple of Ieruſalem, who is called to this day,Nehe. 4. 1. Eben Sumbolac, that is, the ſonne of Sanballat: and all his kinred call one another, Ammiogli, that is, Brother Ammonite; for they account themſelues of the race of the Ammonites. This Aſan Baſhaw is now old, and (for the moſt part) referreth all matters of gouernment to his kinſman Vſeph Bege, that is, Lord Ioſeph.

The ſecond night, in our trauell from Scanderone, we lodged at a place called The gardens, in the open fields, hauing the ground to our bed, a ſtone to our pillow (as Iacob in his trauell had) and the ſkie to our couering. And many poore trauellers in [Page] theſe parts (who come vnprouided) haue nothing els but the air for their ſupper, except they can meet with the fruits of trées, or hearbes of the fields. We met in ſome places with villages of Tents, where our Ieneſarie Parauan Baſhaw (being partly feared and partly loued amongſt them) brought vnto vs from them, bread and water often times. Their bread is made all in cakes, after the ancient manner, as Abraham entertained Angels with hearth cakes. At one place we had alſo preſented to vs very good ſweet goats milke, and alſo good ſowre milke, turned by art, which is the moſt common diſh in thoſe hot Countries.

The day following,Hauadan. we came about noone to a village called Hanadan, eight miles on this ſide Aleppo, ouer againſt which village, on the right hand, on the top of the hill, there is (as the Jewes report) the ſepulcher of the Prophet Ieremie. At this village Hanadan there are many pigion houſes, whereof the poore people make much profit, bringing them to Aleppo to ſell. At this village we dined with Muſmelons,Sambouſes are little paſties. Sambouſes, and a Muclebite. And after dinner we ſlept an houre or two (as the cuſtome of the Country is) and then rode forwards towards Aleppo, Muclebite, a diſh made of egs and hearbs. whither we came by fiue of the clocke, and were kindly entertained at Cane Burgol by the worſhipfull Richard Colthurſt Eſquire, Conſull for the Engliſh Nation there.

Syria is in Aſia, A deſcription of Syria. hauing on the Eaſt, Euphrates: on the Weſt, Aegypt; on the North, Cilicia; on the South, Arabia.

Aſſyria ioineth vnto Syria, and hath on the Eaſt, Media; on the Weſt, Meſopotamia; on the North, Armenia Minor; on the South, Suſiana. About ſixty miles from Aleppo, the riuer Euphrates and Tygris méet, at a place called vulgarly Beere or Birha, but of old it was called Meſopotamia, Meſopotamia where Laban dwelt at Padan Aram. And there is yet a heape of ſtones (within halfe a daies iourny of Aleppo, néere vnto Taedith, inhabited by Iewes) where Laban following after Iacob, made couenant with him, which Laban called Iegar-ſahadutha, that is, An heape of Witneſſes. But Iacob called it Galeed, that is, A Watch Tower, as we reade, Gen. 31. 47.

The City Niniue was in Aſſyria, Nineue. ſituated by Tygris, whereof [Page] now there is no memoriall left. But in the place where Niniueh ſtood, there is a little towne called Muſcla, from whence the inhabitants of that place bring a kinde of linnen cloath called Muſlina, to Aleppo, to ſell to Merchants there. At B [...]ha, by the Riuer Euphrates, they that goe Babylon, vſually take boat, but ſtay vntill their boats be made, and then buy them, and goe downe the Riuer Euphrates with a ſwift currant, but cannot come backe againe by water.

Babylon is now called by the Turkes, Babylon is called Badg [...]t Bagdat. It is alſo gouerned by Turkes. It bordereth vpon Perſia. A great part of Meſopotamia and Aſſyria is alſo called Babylonia, of the Citie Babylon. Alſo there is a City in Egypt called Babylon, not farre from the Ile Delta, built by certaine Babylonians.

Betwixt Aleppo and Babylon, Merchants trauell often ouer the deſart of Arabia, and euery quarter of the yéere Carauans come from thence with many hundred Camels laden with merchandiſe. And their cuſtome hath béene,Pigions carrying letters. and is ſtill ſometimes, when they haue occaſion to ſend ſome ſudden newes from Babylon to faſten ſome briefe writing to one of the wings of a Bagdat or Babylonian pigeon, or about her necke, in ſuch ſort that it may not hinder her flying, and to ſend her therewith to bring newes to Aleppo, which is at the leaſt ten daies iourney off: which when I heard at the firſt, it ſéemed to me wonderfull ſtrange, and almoſt incredible: but after I vnderſtood how they traine them to it, the ſtrangeneſſe thereof was diminiſhed. For when the hen doue ſitteth, or hath yoong ones, they take the cocke pigeon and put him in a cage, and when the Carriers goe with their camels, they ſet the pigeon in an open cage on a camels backe, and when they are a daies iourney or two from home, ſet her at liberty, who preſently mounteth vp aloft, and beholding her way, neuer ceaſeth flying vntill ſhe come to her mate; which any of the houſe perceiuing, looke for ſome paper faſtned about her, and ſo in poſt haſte vnderſtand ſpeedie newes. And ſo by degrees they traine them further & further to the places of their trafficke. This I haue knowen put in practiſe, and performed by an Engliſh Merchant of Aleppo, who in ſuch ſort ſent a Bagdat pigeon to Scanderone, three daies [Page] iourney from Aleppo, and by her returne, vnderſtood when ſhips arriued thither, and departed from thence: which ſéemeth not vnto me ſo ſtrange as that which we reade of, performed by a Cobler of Rome, who taught a dawe to ſpeake, and to ſalute the Emperour, as he paſſed by, with theſe words, Salue Caeſar; which the Emperour hearing, gaue vnto the Cobler a good reward, and bought his dawe: which another poore man in Rome perceiuing, hoping to get the like reward, tooke vpon him to teach another daw, the ſame leſſon; and day and night as he ſate at his work vſed ſtill to prattle vnto his daw, and bid him ſay, Salue Caeſar: and when he perceiued he could not make his daw once frame himſelf to pronounce thoſe words, he chafing, rapped him on the bill, and ſaid, Operam & oleum perdidi; that is, I haue loſt my labour in vaine: yet ſtill continued his diligent endeuour, and by often repeating both Salue Caeſar, and Operam & oleum perdidi, in the end his daw had learned both the one and the other, and when the Emperour paſſed by, ſaid, Salue Caeſar; the Emperour anſwered, Tales habeo domi ſalutatores; that is, J haue ſuch ſaluters inow at home: whereupon the daw replied, Operam & oleum perdidi: which the Emperour hearing, bought this daw alſo, becauſe he had one leſſon more than the other, and rewarded the poore man well for his labour.

I am bold to write vnto you in abſence as pleaſantly as I was wont to ſpeake vnto you in preſence, whereby you may perceiue I am ſtill the ſame man, and of the ſame minde, and as merry out of England as euer I was in England.

But to procéed in my diſcourſe and deſcription of Syria: A deſcription of Syria. All Syria of old was called Aram, and the Syrians, Aramites. But eſpecially I doe read of thrée of the chiefeſt Cities in Syria called by the name Aram: The firſt was Aram Naharaim, which was Meſopotamia; for Nahar in Hebrue ſignifieth a Riuer, and Naharaim is the duall number thereof, ſignifying two Riuers, which were Euphrates and Tygris. Meſopotamia the Gréeke word ſignifieth the ſame, comming of two Gréeke words, viz. [...], which ſignifieth the middle, and [...], which ſignifieth a Riuer: and therefore was it called Meſopotamia, becauſe it [Page] was ſituated betwéene two Riuers, that is, Euphrates and Tygris.

The ſecond was Aram Damaſek, that is, Damaſcus, which is ſtill the chiefeſt City in all Syria.

The third was called Aram Sobah, which ſome thinke to haue béene that City which is now called Aleppo. And of this Aram Sobah I finde mention made, 2. Sam 8. 3. 4. 5. And alſo in the title of the ſixty Pſalme, where mention is made of the ſalt valley which is but halfe a daies iourney from Aleppo, which is a very great plaine, without graſſe growing on it, the very ſand whereof is good ſalt naturally: after raine, being dried againe by the ſunne, they gather it. There is alſo a little Iland or mountaine in the midſt thereof, plaine on the toppe, which yéeldeth the beſt ſalt.

Some Iewes there dwelling, doe alſo ſay, that Aleppo was the City Sepheruaim: but I thinke it to be a latter City, which ſome ſay was called Apollonius: but I know no reaſon for it, except it were built by one of that name. Howſoeuer, it ſhould ſéeme this City Aleppo hath often changed her name, and that, if it were not Aram Sobah, yet to be built not farre from the place where Aram Sobah ſtood. But the Turkes (changing the names of all places where they come) call Aleppo at this day, Halep, which ſignifieth Milke, becauſe it yéeldeth great ſtore of milke.

Aleppo is inhabited by Turkes, Moores, Arabians, Iewes, Greekes, Armenians, Chelfalines, Noſtranes, and people of ſundry other Nations.

The Turkes come of Magog the ſonne [...] Iapheth. For (as we reade, Gen. 10. 1.) Noah had thrée ſonnes, Shem, Ham, and Iapheth.

Shem and his poſterity dwelt in Syria, in Chaldaea, and in Perſia, being the Eaſt parts of the world, whence came the Syrians, the Aramites, the Chaldeans, and the Perſians. The ſons of Shem are named, Gen. 10. 22. to be theſe, Elam, Aſhur, Lud, and Aram. Of Elam came the Elamites or Perſians; of Aſhur, the Aſſyrians; of Lud, the Lydians; of Aram, the Aramites or Syrians. Theſe ſonnes of Shem, with their poſteritie, are caſt [Page] out of the holy Line, who were deadly enemies to their kindred, Gen. 10. 22. 23.

Ham with his ſéed went into Canaan, being the South part of the world, of whom came the Cananites, the Egyptians, Ethiopians, and the Arabians. The ſonnes of Ham are ſet downe, Gen. 10. 6. 7. 8. 9. 10. &c. to be theſe, Cuſh, Mizraim, Put, and Canaan.

Of Cuſh came Nimrod a mighty hunter, the builder of Babel.

Of Mizraim came the Egyptians, who in Hebrew are called Mizraims.

Of Put came the Blacke-Moores.

Of Canaan the Cananites: And ſo foorth, as you may reade, Gen. 10.

Iapheth went with his ſéed into the Weſterne and Northern parts of the world: Of whom came the Greekes, the Medes, the Simbrians, the Germanes, the Scythians, the Turkes, and the Thratitians.

The Iles of the Gentiles came of Iapheth and his ſonnes.

The ſonnes of Iapheth are ſet downe, Gen. 10. 2. 5. to bée theſe, Gomer, Magog, Madai, Iauan, Tuball, Meſech, Tiras, &c.

Of Gomer came the Tartarians.

Of Magog the Turkes and Scythians.

Of Madai, the Medes.

Of Iauan, the people of Aſia and Graecia.

And what people procéeded of the reſt, you may reade Ezech. 27. 1. 13. Ezech. 38. 1. 2. &c. Ezech. 39. 2. vnto which places I referre you for the reſt: for I deſire to be briefe, leſt by ouer prolixneſſe in writing, I be ouer tedious to you in reading.

I promiſed you in my laſt letters,Religion of the Turkes. to write vnto you by the next, of the Religion, Gouernment, Manners, and Cuſtomes of the Turkes, and other Nations there dwelling or ſoiourning. Wherfore, that I may the better make knowen vnto you their Religion, I will begin with the firſt Author thereof, which was (no doubt) the Deuill, who vſed that falſe Prophet Mahomet as his inſtrument to broach it abroad.

Diuers Prophets haue foretold of the wickedneſſe and tyrannie of the Turkes: but I will only recite the Prophecie of [Page] Daniell, chap. 7. 7. which is very notable, and agréeth eſpecially vnto the time when this impiety and tyranny did beginne. After this (ſaith Daniel) I ſaw in the viſions by night, and behold, the fourth beaſt was fearefull, and terrible, and very ſtrong. It had great iron teeth; It deuoured, and brake in peeces, and ſtamped the reſidue vnder his feet; and it was vnlike to the beaſts that were before it, for it had ten hornes. Hitherto ſpake Daniel of the fourth, that is, the Romane Empire, and of the crueltie of the ſame, and of the ten Kings in ſubiection thereunto.

Now followeth the Prophecie of the Turkiſh Kingdome, in theſe words, Dan. 7. 8. As I conſidered the hornes, behold, there came vp among them another little horne, before whom there were three of the firſt hornes pluckt away. And behold, in this horne were eies like the eies of a man, and a mouth ſpeaking preſumptuous things.

And afterwards, verſe 23. The fourth beaſt ſhall be the fourth Kingdome in the earth, which ſhall bee vnlike to all the Kingdomes, and ſhall deuoure the whole earth, and ſhall tread it downe, and breake it in peeces. And the ten hornes out of this Kingdome, are ten Kings that ſhall riſe; and another ſhall riſe after them, and he ſhall be vnlike to the firſt, and he ſhall ſubdue three Kings, and ſhall ſpeake words againſt the moſt high, and thinke that he may change times and lawes. Hitherto Daniell, whoſe Prophecie the euent hath prooued to be true.Mahomets birth and parentage. For Anno Dom. 591. (Mauritius then Emperor of the Romanes & raining in Conſtantinople) was Mahomet borne in Arabia, in a baſe village called Itraripia. His parents were of diuers Nations, and different in Religion. His father Abdallas was an Arabian: His mother Cadige a Iew both by birth and profeſſion. His parentage (according to moſt Hiſtories) was ſo meane and baſe, that both his birth and infancie remained obſcure, and of no reckoning, till that his riper yéeres (bewraying in him a moſt ſubtill and crafty nature and diſpoſition) did argue ſome likelihood, that the ſharpneſſe and dexterity of his wit would in time aboliſh the baſeneſſe and obſcurity of his birth. And ſoone did he make ſhew and proofe thereof: for being trained vp of a boy in the ſeruice of a rich and wealthy Merchant, by his great induſtry [Page] and diligence, he ſo inſinuated and wrought himſelfe into the good fauour and liking both of his maſter and miſtreſſe, that when his maſter died, and had leaft all his wealth and riches vnto his wife, ſhe made choiſe of her ſeruant Mahomet for her huſband, making him Lord and Maſter both of her perſon, and of her ſubſtance. The man being thus raiſed from baſe and low degrée, to great wealth and poſſeſſions, and hauing a working and aſpiring head, did from thencefoorth plot and imagine how he might raiſe himſelfe in honour and reputation; preſuming that the greatneſſe of his wealth would bée a fit meane to worke his higher fortunes. Neither was he deceiued in the expectation of his hope: For conſorting himſelfe with one Sergius a fugitiue Monke, a notable Heretike of the Arrian Sect (whom he had made bounden vnto him by his great liberalitie) there grew ſo ſtrict a league of amity and ſecret familiarity betwéene them, that they had many times priuate conference, how and by what meanes Mahomet might make himſelfe way to riſe in honour and eſtimation. After much conſulting and debating of the matter, the beſt courſe which they conceiued to effect their purpoſe, was to coine a new kinde of Doctrine and Religion, vnder colour whereof (the times then being troubleſome, the people full of ſimplicitie and ignorance, Religion alſo waring cold, and neglected) they thought it an eaſie matter to draw many followers vnto them, and by that meanes to grow great in the eie and opinion of the world. Héereupon theſe two helhounds (one of them being an Arch enemie vnto Chriſt and the truth of his Religion, and the other ſéeming a méere Atheiſt or prophane perſon, neither perfect Iew, nor perfect Chriſtian) patched vp a particular doctrine vnto themſelues out of the old and new Teſtament, deprauing the ſenſe of both of them, and framing their opinions according to their owne corrupt and wicked affections; they brought foorth a monſtrous and moſt diuelliſh Religion, ſauouring partly of Judaiſme, partly of Chriſtianity, and partly of Arrianiſme, as I will ſhew you more particularly in that which followeth: But firſt marke (I pray you) how Daniels Prophecie (before ſet downe) is prooued true.

[Page] Anno Dom. 623. Herachius being Emperour, Mahomet mooued ſedition, and forthwith the Saracens or Arabians ioyned together theſe thrée dominions, Egypt, Syria and Aphrica, which are the thrée hornes plucked from thoſe ten hornes of the fourth beaſt: and Daniel aſcribeth to this little horne, that is: to the Turkiſh Empire, thrée notes whereby it may be knowen.

1. The firſt whereof is a new Law contrary to the Law of God. For the eyes doe ſignifie a law ſubtilly inuented.

2. The ſecond marke is, Blaſphemie againſt the moſt high, which is Chriſt. For the mouth ſpeaking words againſt the true God, ſignifieth blaſphemies againſt the Sonne of God.

3. The third note is Crueltie towards the Church; And hee ſhall conſume (ſaith he) the Saints of the moſt high.

4. The fourth is, an endeauour to Aboliſh the Goſpell and the Church. Hee ſhall thinke (ſaith hee) that hee may change times and lawes.

God would haue this prophecie to be extant for a ſtrengthening of the godly againſt the crueltie of Turks, that when they ſhould ſée the euent to anſweare to the prophecie, they might not be offended at the ſtumbling blocke of ſo great perſecution, and of ſuch reuolting from the true Church. And therefore being thus forewarned by the Prophet, let vs take heart to our ſelues againſt this Turkiſh tyranny and wickedneſſe, eſpeciallie ſéeing how the euent hath anſwered to the prophecie. For there haue foure Monarchies béene one after an other. And now raigneth a people which are enemies to God, that openly doeth aboliſh the Propheticall and Apoſtolicall Scriptures. Thus you may ſee how fully Daniels prophecie is fulfilled.

I will now procéed to ſhew more plainely how the Turkes began,How the Turks began. multiplied, and encreaſed.

Mahomet in his youth, by reaſon of his pouertie, liued by theft and robberie. Afterward hauing heaped much riches together, he was a ſouldier among his countrie men the Arabians, vnder Heraclius. In the warre he found occaſion of principality and power. For when the Arabians being offended with Heraclius for denying them their pay, and for his religion had ſeuered themſelues from him, Mahomet ioyned himſelfe to the angried [Page] ſouldiers, and ſtirred vp their minds againſt their Emperour, and encouraged them in their defection. Whereupon, by a certaine company of Souldiers, he was choſen to bee their Captaine (as they commonly are extolled in euery commotion, which fauour the wicked enterpriſe of the rebellious people, and ſet vpon the mightie, and gouernours.)

In this new Captaine many could not abide the baſeneſſe of his birth, nor the odiouſneſſe of his former life, eſpecially, they loathed him for a diſeaſe he had, which was the falling ſicknes. He therefore to redeeme himſelfe from this contempt (which is an eaſie matter among the fooliſh common people) pretended a diuinitie in his doings, faining himſelf to enter communication with God, and ſo when he talked with him, to be rauiſhed out of himſelfe, and ſéemed like vnto one afflicted with the falling ſickeneſſe. And therefore he ſaid plainely (but vntruely) how he was no more a Captaine, and Prince elected through the fauour of Souldiers, but a Prophet, and a meſſenger of Almighty God, that vnder the ſhew of Diuinitie, hee might haue all men the more obedient vnto his words.

But, for as much as he was rude altogether and vnlearned, hee adioyned vnto himſelfe two maſters and counſellers that were Chriſtians: the one whereof was Sergi [...]s an Arrian, and the other John Neſtorius, to whom there came a third who was a Iew, a Talmudiſt. Of which thrée, euery one of them defended his ſeuerall ſect.

Whereupon Mahomet ſuppoſing that hee ſhould not onely gratifie his companions, but alſo the more eaſily allure all nations vnto himſelfe, receiued all, that is: The pertinacie of Arius, the errour of Neſtorius, and the vaine inuentions of the Thalmudiſt. And therefore he receiued from the Iew Circumciſion; from the Chriſtians ſundry waſhings, as it were Baptiſmes. And with Sergius he denied the Diuinitie of Chriſt. Now ſome worſhipped Idols, others were Baptiſed and ſomewhat inſtructed in Chriſtianitie, who, as ſoone as they had left the Romane Emperour for the hatred they bare againſt him, renounced foorthwith the Religion which hee defended, euen after the example of thoſe ten tribes of Iſrael, which reuolting from the [Page] houſe of Dauid vnto Ieroboam, 1. King. 12. deſpiſed the lawes of their Fathers, and went from the ſeruice of the onely true God, vnto the innocation of deuils.

Mahomets manner to enlarge and eſtabliſh his kingdome was this,How the Turks increaſed. (which alſo his maſters taught him.)

Hee ſaid how God at the firſt, to mankind ſent Moſes; after him, Ieſus Chriſt; who were indewed with the power to worke miracles. But men gaue ſmall héed to them. Therefore he determined to ſend Mahomet, a warrier without miracles, that whom miracles had not mooued, weapons might compell.

Hee ſaid, how he was the laſt meſſenger, and that after him none ſhould come; how Chriſt in the Goſpell had prophecied of him, and how tidings was of him through a wonderfull light, which paſſed from Eua by ſucceſſion of kind through all women, euen to his very mother.

Sée the ſubtiltie of this diſſembler and deceiuer Mahomet, who knowing that hee was deſtitue altogether of the heauenly gift to worke miracles; hee fained that hee was ſent with the ſword. But this Armed man at the length was vanquiſhed, and receiued a ſoare wound in his mouth, whereby he loſt ſome of his chéeke téeth, and was throwen into a ditch, and pu [...]o a ſhamefull foyle, and that, the very day before hee had (from the oracle of God) promiſed victorie to him and his. Yea, and while he was yet a common thiefe, he was oftentimes beaten ſore of the Drianites, whoſe Cammels he ſet vpon returning from Mecha.

And that Citie which hath him now in honour, ſometime adiudged him vnto death, as a very hurtful théef, and appointed a reward if any could bring him vnto them, either quicke or dead.

This champion firſt a théefe, afterwards a ſeditious ſouldier, then a runnagate, after that a Captaine of a rebellious hoſte, perſwadeth light heads, enemies to the true Religion, how hée is the meſſenger of God; whereby wee may gather how great the power of Satan is in them, which imbrace not the truth. Whereof it is, that at this day that aduerſarie of God defendeth his blaſphemies againſt God, by Turkiſh and Mahometicall force, according to the prophecie of Daniel.

Of Mahomets lawes and eight Commandements.

[Page]

AND for the better broaching abroad of his deuiliſh religions hee hath preſcribed certaine lawes or Commandements, and fortified the ſame by Policie.

His lawes are in number eight, which are partly Politicall and party Ceremoniall.

The firſt, concerning God: which is this.

1. God is a great God, and one onely God, and Mahomet is the Prophet of God.

In this Commandement they acknowledge a God; and alſo Chriſt they acknowledge to be a great Prophet: but deny him to be the Sonne of God, for God (ſay they) had no wife, and therefore could haue no ſonne. But Mahomet they hold to bee a greater Prophet then Chriſt, and the laſt Prophet of all.

For it is a common ſaying amongſt them, that Abraham was the friend of God, Moſes the meſſenger of God, Chriſt the breath of God, and that Mahomet was the Prophet of God. They ſpeake reuerently of them all foure, and puniſh as well thoſe that blaſpheme Chriſt, as thoſe that ſpeake euill of Mahomet. Yea, they acknowledge Chriſt to be the Sonne of the Virgine Mary, but not to haue beene borne according to the common courſe of nature, but to haue procéeded from her breaſts. And as for his conception by the holy Ghoſt, they know not what it meaneth; neither doe they know whether there be any holy Ghoſt or not. But in their praiers they often reiterate theſe words together, hu, hu, hu, that is: he, he, he. In deſpite of all the Chriſtians there is but one God; he, he, he, alone is God. For they hold, becauſe we acknowledge thrée perſons, that therefore wee worſhip thrée Gods, and they acknowledge but one God, and are altogether ignorant of the Trinitie in Ʋnitie, and Ʋnitie in Trinitie.

The ſecond Commandement is, concerning their duety toward their Parents, in theſe words.

[Page] 2. Obey thy parents, and doe nothing to diſpleaſe them, either in word or deed.

How badly this duty is performed among them, I know by experience: for I did neuer read or heare of more diſobedient children to their parents, either in word or déed.

The third is concerning their Neighbours, which is this:

3. Doe vnto others as thou wouldeſt be done vnto thy ſelfe.

Some of them are iuſt in their dealings one with another: but moſt of them vniuſt & deceitfull in their procéedings with ſtrangers, ſome few ſhopkéepers only excepted.

The fourth is concerning praier, wherein is required,

4. That euery man fiue times a day repaire to their Churches, to make publike praier vnto Mahomet.

The Turkes haue no bels, but very faire Churches, and high Steeples; and at the houres of their publike praier they are called to Church by the voice of Criers, who goe vp into their ſtéeples, and cry with a loud voice, Come now and worſhip the great God. And ſometimes alſo thus: La Illa Eillala, Mahomet Reſullala: that is, God is a great God, and Mahomet is his Prophet. And ſometimes no more but thus: Ollah hethbar: that is, God is alone: that is, There is but one God. And oftentimes there is but one Crier in one ſtéeple. But on their Sabboth day (which is friday) and at ſundry other times, there are many men crying and bauling in euery ſtéeple, like a kennell of hounds when they haue ſtarted their game.

The firſt méeting at publike praier euery day, is before the riſing of the ſunne.

The ſecond is about noone or midday, and on their Sabboth day two houres ſooner, and againe at noone, ſo that they pray fiue times euery day, and on their Sabboth day, ſix times.

The third time for publike praier euery day, is at the tenth houre of the day, called by the Turkes, Kindi; by the Moores, Aſſera, about thrée or foure of the clocke after noone.

The fourth méeting is about ſunne ſetting.

The fifth and laſt houre of praier, is two houres within night, before they goe to ſléepe.

Before they come to praier, they prepare themſelues thereunto [Page] by outward waſhings of themſelues, in token of reuerence, and ſuffer no women to come to their Churches, leſt the ſight of them ſhould with-draw their mindes from praier. And though they doe not come to Church, yet when they heare the voice of the Criers, they will pray whereſoeuer they be, and fall downe and kiſſe the ground thrée times.

Oftentimes alſo theſe Criers walke about the ſtéeples in the euenings, and ſing (after their rude manner) Dauids Pſalmes in the Arabicke tongue. And when rich men heare them ſing well, and with cléere voices, they are ſo delighted therewith, that they vſe to ſend them money.

Their fifth Commandement is concerning faſting, viz.

5. That one Moone in the yeere, euery one (of any reaſonable age) ſpend the whole time in faſting.

They haue but one Lent in the yéere, and then they faſt generally in this manner: When the new moone changeth, which they call Romadan, then during all that moone, they faſt all the day long betwixt ſunne riſing and ſunne ſetting, and neither eat nor drinke any thing at all. But when the ſunne ſetteth, then the crier calleth them to Church, and after they haue praied, then they may eat what kinde of meat they will (ſauing ſwines fleſh, which is forbidden by their Law) and as oft as they will, vntill ſunne riſing: ſo that their Lent is but a changing of day into night. During this moone Romadan, they obſerue this kinde of abſtinence very ſtrictly. And ſo ſoone as the next moone changeth, which they call Byram, then their Lent endeth, and they hold a feaſt for thrée daies ſpace together. At which time (they ſay) Mahomet deliuered vnto them their law.

Their ſixth Commandement is concerning Almeſdéeds.

6. Let euery man, out of his ſtore, giue vnto the poore, liberally, freely, and voluntarily.

Their Almes is either publike or priuate.

Their publike Almes is a ſacrifice or offering of ſome beaſt for a ſacrifice vnto Mahomet once euery yéere: which being killed, it is cut into ſmall péeces, and giuen all to the poore.

Their priuate Almes (notwithſtanding their Law) is much neglected; for I haue heard of many poore people who haue died [Page] amongſt them for want of reléefe: and in the way as I haue trauelled, I haue found ſome dead for hunger and cold. And though a man be neuer ſo poore, yet if he be not able to pay his Head money to the King yéerely, they are beaten, and their women and children ſold to pay it. I [...] our murmuring and impatient poore were héere but a ſhort time, they would learne to bee more thankfull to God and man, and how to eſtéeme of a benefit beſtowed on them, and not curſe and reuile (as many of them doe) if any one that paſſeth by them doe not giue vnto them. The Turkes are more mercifull to birds, cats, and dogs, than to the poore.

Their ſeuenth Commandement is concerning Marriage.

7. That euery man muſt of neceſſitie marry, to encreaſe and multiply the Sect and Religion of Mahomet.

Their cuſtome is to buy their wiues of their parents, and neuer to ſée them vntil they come to be married: and their marriage is nothing but enrolling in the Cadies booke. And it is lawfull for them to take as many wiues as they will, or as many as they are able to kéepe. And whenſoeuer he diſliketh any one of them, it is their vſe to ſell them or giue them to any of their men-ſlaues. And although they loue their women neuer ſo well, yet they neuer ſit at table with men, no not with their husbands, but wait at table and ſerue him, and when he hath dined, they dine in ſecret by themſelues, admitting no man or mankinde amongſt them, if he be aboue twelue yéeres of age. And they neuer goe abroad without leaue of their husbands, which is very ſeldome, except it be either to the Bannio or hot Bath, or once a wéeke to wéepe at the graues of the dead, which is vſually on Thurſday, being the Ene before their Sabboth, which is Friday, and the Iewes Sabboth on Saturday, and the Chriſtians on Sunday, thrée Sabboth daies together in one Country. If their huſbands haue béene abroad, at his entrance into the houſe, if any one of their women be ſitting on a ſtoole, ſhe riſeth vp, and boweth herſelfe to her huſband, and kiſſeth his hand, and ſetteth the ſame ſtoole for him, whereon they ſate, and ſtand ſo long as he is in preſence.

If the like order were in England, women would be more [Page] dutifull and faithfull to their huſbands than many of them are: and eſpecially, if there were the like puniſhment for whores, there would be leſſe whoredome: for there, if a man haue an hundred women, if any one of them proſtitute herſelfe to any man but her owne huſband, he hath authoritie to binde her, hands and feet, and caſt her into the riuer with a ſtone about her necke, and drowne her. And this is a common puniſhment amongſt them; but it is vſually done in the night. And the man, if he be taken, is diſmembred.

But the daughters and ſiſters of the great Turke are more frée than all other men and women. For when their brethren die, they liue: and when they come to yéeres of marriage, their father (if he be liuing) or brother (if he be King) will giue vnto them, for their huſbands, the greateſt Baſhawes or Viziers whom they ſhall affect, and ſay vnto them, Daughter, or ſiſter, I giue thée this man to be thy ſlaue and bedfellow: and if he be not louing, dutifull, and obedient vnto thée, héere, I giue thée a Canzhare (that is, a dagger) to cut off his head. And alwaies after, thoſe daughters or ſiſters of the King weare a broad and ſharpe dagger: and whenſoeuer their huſbands (which are giuen vnto them by the King to be their ſlaues) diſpleaſe them, they may and doe cut off their heads.

They exempt no calling from marriage, but hold it a bleſſing from God to haue many children: and the deſire of many children maketh them take many wiues. The Great Turke hath many hundred, yea (as I haue heard) a thouſand women only for his owne vſe. And yet, as Auguſtus Caeſar ſpake of Herod, when he killed his owne two ſonnes Alexander and Ariſtobulus, with the infants of Bethlem, rather than he would faile of his purpoſe in killing Chriſt, It is better to bee Herods hogge than his ſonne; for his hogges liued, but his ſonnes died: So it is better to be the Great Turkes hogge than his ſonne: for they (being forbidden by their Law to eat ſwines fleſh, kill no hogges, but all the ſonnes of the Great Turke are ſtrangled to death by their eldeſt brother (after the death of their father) to auoid treaſon.

A diueliſh policie,Hatto. and like vnto that of Hatto a Biſhop of [Page] Mentz or Magunce in Germanie, who (as the Cronicles mention) 500. yéeres agoe, in time of a great dearth, called all the poore people in all the whole Country, into a great barne, pretending to make a great dole: But hauing them ſure enough, he fired the barne, and burnt them all vp, ſaying, Theſe be the Rats and Mice which deuoure vp the corne. This was his policie to make bread better cheape. But for this vnmercifull mercie, God made him an example for all vnmercifull men, to the worlds end. For a multitude of Rats came and deuoured him, in ſuch terrible ſort, that where his name was written in windowes, walles, or hangings, they neuer ceaſed till it were razed out; and droue him from houſe to houſe to ſaue his life. And where he had a ſtrong Tower in the middeſt of the great Riuer of Rhene, which yet ſtandeth there to be ſéene in the midſt of the Riuer, he thought himſelfe ſure if he could flie thither: Notwithſtanding, the Rats ſwamme after him thither, and there deuoured him: And it is called the Rats tower to this day, as Trauellers know, and I my ſelfe haue ſéene this preſent yeere 1608. Iuly 7. It ſtandeth on a little Jland in the midſt of the Riuer of Ryne, betwixt the Cities Mentz and Cullyn, or Colonia, néere vnto a Towne called Bingam on the one ſide of the Riuer, and another Towne called Baccara, on the other ſide the Riuer, where is made the beſt Rheniſh wine in all Almania. Not far from Sanquer, where there is a choller of iron faſtened to a wall, whereinto all freſh Trauellers are enforced, by their company, to put in their necks, to make them frée, and are enhanſed at Bobar vſually, or at Sanquer, if they lodge there.

SVLTAN Mahomet (this great Turkes father) when he came to the Crowne, put to death 19. of his brethren (according to the cuſtome of his predeceſſors) as a wicked policie to preuent treaſon.

The Perſians are yet ſomewhat better, (although too bad) where the eldeſt ſonne is king after the death of his father, and all the reſt of their brethren haue their eyes put out, yet liue.

Other Turkes haue thrée wiues, and haue as many womenſlaues as they can kéepe, whom they vſe as wiues, and eſteeme them equall with their wiues.

[Page] The manner of their mariage is this. Firſt, if a man like a yong woman, he buyeth her of her father, and giueth a great ſummne of money for her, and then enrolleth her in the Cadies booke, that hee hath bought her of her Father for his wife, and then the friends feaſt and banket together, and this is all they performe in mariage. Onely the father of the yong woman giueth great ſtore of houſhold-ſtuffe with her, and this is caried openly by particulars through the ſtréetes of the citie on horſes or Cammels, and ſometime by men and women, the parties newly maried going before with muſicke playing before them.

Their eight Commandement is the ſame with our ſixt.

8. Thou ſhalt not kill.

In their Alcoran it is written that God hateth murther. And they ſay, that it is the ſecond ſinne which crept into the world after the creation, being firſt committed by curſed Cain, who killed his brother Abel. And their beliefe is, that this ſinne of wilfull murther is impardonable. But if it be by méere chance, or in their owne defence, or elſe in lawfull wars, or in caſes of iuſtice by the Maieſtrate they hold it lawfull.

Often haue I heard Turkes brawle one with another, and in words moſt vilely reuile one another; but neuer did I ſée or heare of two Turkes in their priuate quarrels ſtrike one another, neither dare they ſtrike one another, for if they do, they are preſently brought before the Maieſtrate, and ſeuerely puniſhed. Yea, if one doe but lift vp his hand to ſtrike another, hée is caſt into priſon, and kept in irons, vntill he haue payed ſome great fine, or receiued ſome other puniſhment. But they will ſtrike Iewes and Chriſtians oftentimes, who dare not ſtrike them againe. If a man in ſecret be killed and found dead, either openly in the ſtréete, or priuately in an houſe, the maſter of the houſe, or the pariſh where hee dwelleth muſt find out the murtherer, otherwiſe hee himſelfe ſhall be accuſed of murther, and both he, and the whole Contrado where hee dwelleth muſt pay vnto the Subbaſhaw ſo many hundred Dollers as ſhall be required at their hands.

And therefore the Subbaſhaws oftentimes being wicked men, doe hire ſome deſperate perſon to kill a man in the night, that [Page] thereby he may take occaſion to eat of the whole Contrado. William Matrin. Anno Dom. 1603. Sept. 18. We had an Engliſh man, not long ſince, who ſléeping on the Tarras, (that is, on the top of the houſe) in the night, (as the cuſtome of the contrie is in the heate of Sommer) who had his throat cut being aſléepe in bed, by two or thrée wicked men, who came from the ſtréete by a ladder to the top of the houſe; and after they had committed this murther, being diſcried by the barking of a dog, and ſéene alſo by the maſter of the houſe through his chamber windowwhere he ſlept, (but not plainely diſcerned being ſomewhat darke) they made haſte downe againe, and were neuer knowen.leames Sapers. But on the morrow after, the maſter of the houſe (an Engliſh man alſo) was in trouble himſelfe, becauſe he could not find out the murtherers, and it coſt him an hundreth Dollers at the leaſt before hee could bee fréed, and the whole Contrado or Pariſh, was alſo fined.

In like ſort, if an houſe be robbed, he who is robbed, muſt either finde out the thiefe, or els he himſelfe ſhall be troubled for it, and put to a great fine.

If an houſe be but endangered by fire either by the burning of a chimney, or any other ſmall part thereof without great harme, yet they will lay to his charge, who dwelleth therein, that he would haue burnt the whole Citie; and take from him all that he hath, and impriſon him as long as they pleaſe. Such ſecret murtherers, théeues, and violent oppreſſors are they; though their lawes forbid murther and theft, and they themſelues know thoſe to bée guiltleſſe whom theyTurks call that eating, which we call oppreſsion or extortion. eate vpon, and impriſon.

Yea, Mahomet himſelfe alloweth to his contrimen the Arabians, that is, to poore men, accuſtomed to liue vpon the ſpoile, he alloweth theft, and ſetteth a law of reuengement. Hurt him (ſaith he) which hurts you. He saith alſo, Hee that either killeth his enemie or is killed by his enemie, entreth into Paradiſe.

And it is [...] vnuſuall thing amongſt them, ſpecially for leneſaries, to kill their ſeruants as Butchers kill Calues, and throw them into a ditch when they haue done: and oftentimes for ſmall offences lay them down on their ha [...]ks and [...] vp their heeles, and bind their feete together and [...] [Page] a coul ſtaffe, and with a great cudgell giue them two or thrée hundred blowes on the ſoles of their féete: after which puniſhment they are not able to ſtand on their feete for the ſpace of manie daies, and ſome of them goe lame alwaies after.

Seruants there are as vſually bought and ſold in the market with them, as bruite beaſts amongſt vs, whom they vſe as ſlaues in all kind of drudgerie. It it better to be a ſeruant in England, then a maſter ouer many ſeruants in Turkey.

Theſe are the eight Commandements of Mahomet.

But the two chiefeſt points forbidden in the Alcoran, are, the eating of ſwines fleſh, and the drinking of wine. Yet many of them drinke wine vntill they be drunken: but I neuer heard of any Turkes would eate ſwines fleſh.

The things conſidered, being ſo fond and rediculous, it may ſéeme ſtrange, that men of courage in Turkey, doe not forſake this deceiuer and deluder of mankind.

But it is the leſſe ſtrange if we conſider how he hath fortified his law with foure bulwarks or ſtrong defences.

1. Firſt, hée commandeth to kill them which ſpeake againſt the Alcoran. And therefore no man dare gaineſay or deny any thing contained in their Alcoran: but whoſoeuer ſhall dare either to diſpute againſt that booke, or to doubt of any Article therein written, he ſhall be ſure, either to haue his tongue pulled out of his head, or els his bodie to be burnt and conſumed with fire.

2. Secondly, he forbiddeth conference to be had with men of a contrary ſect or religion.

3. Thirdly, he forbiddeth credit to be giuen to any beſide the Alcoran.

4. Fourthly, hee commandeth them to ſeparate themſelues altogether from other men, and to ſay, Let me haue my law, and take you yours: ye are free from, that which I doe, and I likewiſe from that which you doe. And herein I hold it better for Merchants and other Chriſtians to ſoiourne and to vſe trade and trafficke amongſt Turkes then Papiſts; for, the Turke giueth libertie of conſcience to all men, and liketh well of euery man that is forward and zealous in his owne religion.

[Page] But among the Papiſts no man can buy and ſell, Vnleſſe hée beare the markes of the beaſt as S. John foretold, Reuelation 13. 17.

Moreouer, to driue away all feare of damnation from the mindes of his Diſciples, Mahomet telleth them, that euery man ſhall be ſaued by his owne Religion (he only excepted which reuolteth from the Alchoran vnto another Law) The lewes by the Law of Moſes; Chriſtians by the Law of the Goſpell; and the Saracens by the Law of Mahomet. And they hold, that at the day of iudgement all ſhall appeare vnder thrée banners; The Iewes vnder the banner of Moſes, and Chriſtians vnder the banner of Chriſt, and Turkes and other Mahometans vnder Mahomets banner, and vnder their conduct enter into Paradiſe, which they deſcribe after an earthly, ſenſuall, and brutiſh manner; affirming,Mahomets paradiſe. That the ground of Paradiſe is of golD, which is diſtinguiſhed with pretious ſtones, and ſweet flowers ſet thicke together, planted with all fruitfull trees, the pleaſant riuers running thorow the greene fields, whereof ſome powre out milke, others white honey, others the pureſt wine; and that there they ſhall be clothed with all ſorts of colours, except blacke. And therefore the Turkes to this day weare no blacke; but when they ſée a man clothed in blacke, many of them will goe backe, and ſay they will fly from him who ſhall neuer enter into Paradiſe. Yet whoſoeuer will liue in quiet amongſt them, muſtA note for trauellers. neither meddle with their Law, their Women, nor their ſlaues.

Mahomets comming to iudgement was expected 20. yéeres ſince; for their beléefe was, that Mahomet would come againe at the end of 1000. yéeres (as he promiſed them) and bring them to Paradiſe: which time expiring, and he not comming, they haue dealt more fauourably with him, and giuen him longer time; for they ſay he was extremely ſicke when he was aſked of the time of his comming, and that he anſwered them with ſuch a low voice, that he could not well be vnderſtood: and that they which reported that he would returne at the end of 1000. yéeres, miſtooke him, for that he meant 2000. yéeres. At which time, if he doe not come (according to promiſe) they will looke [Page] for him no longer, nor belacute;eue in him any more, but become Chriſtians.

The Moores are more ancient dwellers in Aleppo than Turks, and more forward and zealous in Mahometiſme than Turkes: yea all the Churchmen amongſt the Turkes are Moores, whom the Turkes count a baſe people (in regard of themſelues) and call them Tots. Yet their Churchmen they haue in great reuerence; and not only theirs, but they reuerence Churchmen of all nations, and call them holy men, Saints, and men of God.

I my ſelfe haue had great experience héereof both in the place of my abode at Aleppo, and in my iourney towards Ieruſalem, and in other places. In Aleppo as I haue walked in the ſtréets, both Turkes, and Moores, and other Nations, would very reuerently ſalute me after the manner of their Country: yea their very ſouldiers, as I haue walked in the fields, with many other of our Nation, without a Ieneſarie to guard vs, though they haue béene many hundreds together, yet haue they not offered either me or any of my company wrong, for my ſake, but haue ſaid one to another, Hadah Caſſies; that is, This is a Churchman, and therefore take heed what you doe vnto him, for hee is a good man, &c.

At Ieruſalem many ſtrangers of ſundry Nations vnderſtanding that I was an Engliſh Preacher, came and kiſſed my hand, and called me the Engliſh Patriarke. Yea in all my ten yéeres trauels, I neuer receiued, neither was offered wrong by any Nation but mine owne Countrimen, and by them chiefly whom it chiefly concerned to protect me from wrongs: yet haue I found them moſt forward to offer me wrong only for doing my duty, and following the order of our Church of England: knowing that I had none of the Reuerend Fathers of our Church to defend me. So would it be in England, if we had not the Reuerend Fathers in God the Lord Biſhops of our Church to protect vs. All other Nations, both Heathen and Chriſtian, goe before vs héerein, in reuerencing and prouiding for their Churchmen. The Turkes honour their Muftie (which is their chiefe Ruler in Eccleſiaſticall matters, next vnder the Grand Signior) as an Angell: The Noſtranes, Greekes, Armenians,[Page]Chelfalines, and Chriſtians of all other Nations, performe double honour vnto them: only in England, where there is a more learned Miniſtery (I ſpeake by experience) than in any Nation in the world, they are leaſt of all regarded: Which maketh our Aduerſaries, the Papiſts, ſay, (as I haue heard ſome of them ſpeake in my hearing, many thouſand miles from England) that if we our ſelues were perſwaded of the truth of our Religion, we would reuerence our Churchmen as they do, and not ſcorne them and contemne them as we doe.

They alſo account fooles, dumbe men, and mad men, Santones, that is, Saints. And whatſoeuer ſuch mad men ſay or do, though they take any thing out of their houſe, or ſtricke them, and wound them, yet they take it in good part, and ſay, that they ſhall haue good lucke after it. And when ſuch madde men die, they Canonize them for Saints, and erect ſtately Monuments ouer their graues, as we haue héere many examples, eſpecially of one who (being mad) went alwaies naked, whoſe name was Sheh Boubac, Sheh Boubac. at whoſe death they beſtowed great coſt on his funerall, and erected an houſe ouer his graue, where (to this day) there are Lampes burning night and day, and many idle fellowes (whom they call Daruiſes) there maintained to looke vnto his ſepulcher, and to receiue the offerings of ſuch as come to offer to Sheh Boubac, which they take to themſelues, and there is no wéeke but many come out of the City of Aleppo and other places, to offer. For this ſepulcher is built on an hill, thrée miles from Aleppo, betwéene the Kings garden and the fountaine of fiſhes. If any be ſicke, or in danger, they vow that if they recouer or eſcape, they will offer ſo much money, or this or that good thing to Sneh Boubac.

There is alſo ſuch another Bedlam Saint in Aleppo yet liuing,Sheh Mahammet a naked Santone. whom they call Sheh Mahammet a Santone, who goeth alwaies naked, with a ſpit on his ſhoulders; and as hee goeth thorow the ſtréets, the ſhop-kéepers will offer him their rings; and if he thruſt his ſpit thorow their rings, they take it for a fauour, and ſigne of good ſucceſſe: The like account they make if he take any thing from their ſhop boards, or bor them or any of their houſe: yea they are yet more mad vpon this mad man [Page] than ſo, for both men and women will come vnto him, and kiſſe his hand, or any other part, ſometimes his thighs, and aſke him counſell, for they hold that mad mens ſoules are in heauen talking with God, and that he reuealeth ſecrets vnto them. In regard whereof, the Baſhawes themſelues oftentimes, and chiefe Captaines will come vnto him with ſome preſent, and kiſſe ſome part of his naked body, and aſke him whether they ſhall goe to battle or not, and what ſucceſſe they ſhall haue in warre: And looke whatſoeuer he ſaith, they hold it for an Oracle.

Not long ſince, the Turkes had a victorie againſt the Chriſtians; and at their returne, they reported that this naked Santone Sheh Mahammet of Aleppo was ſéene naked in the field fighting againſt their enemies, and that by his helpe they ouercame them, although he were not néere them by many thouſand miles. Whereby you may ſée how the Deuil doth delude them ſtill, as he did their forefathers at the firſt by Mahomets Machiaucilian deuices.

Their Daruiſes alſo they haue in ſuch reputation,Daruiſes. that often times great Baſhawes, when they are in diſſáuour with the King, and feare either loſſe of life, or goods, or both, to auoid danger, will turne Daruiſes, and then they account themſelues priuileged perſons from the rigour of their Law.

The witneſſe of a Daruiſe or of a Churchman, will paſſe better than any mans witneſſe beſids, yea better than Shereffes whom they account of Mahomets kindred, and they are knowen from others by their greene Shaſhes, which no man elſe may weare: for greene, they account Mahomets colour, and if they ſeeany Chriſtian wearing a garment of that colour, they will cut it from his backe, and beate him, and aſke him how he dare preſume to weare Mahomets colour, and whether he bee kine to God or not?. This I haue knowen put in practiſe vpon Chriſtians (not acquainted with the cuſtomes of the countrey) ſince my comming: one for hauing but greene ſhooeſtrings, had his ſhooes taken away. Another wearing greene breeches vnder his Gowne (being eſpied) had his breeches cut off, and he reuiled and beaten.

[Page] Wee of more knowledge come far behind them in reuerencing the Preachers of the truth, and providing for them; and it is to be feared that they ſhall riſe vp at the day of iudgement and condemne vs heerein.

The Turks haue no Printing amongſt them, but all their Law and their Religion is written in the Moriſco tongue, that is the Arabicke tongue. And hee is accounted a learned man amongſt them, that can write and read. And as for the Latin tonge, he is a rare man amongſt them that can ſpeake it. Some few amongſt them haue the Italian tong: and many (eſpecally in and about Conſtantinople) ſpeake the vulgar Greeke, that is Romeica tongue. For in Conſtantinople there are as many Grecians and Hebrues, as Turks.

The poore, amongſt the Moores and Turks at Aleppo, beg oftentimesSyntana Fiſſa. in the ſtreets in the name and for the ſake of Syntana Fiſſa, who was (as they ſay) a whore of charity, and would proſtitue her ſelfe to any man Bacſheſe (as they ſay in the Arabicke tongue) that is gratis freely.

The Diet of the Turks is not very ſumptuous,Diet of the Turkes. Pilawe. for the moſt common diſh is Pilaw, which is good ſauory meat made of Riſe, and ſmall morſels of Mutton boyled therein, and ſometimes roſted Buckones, (that is, ſmall bits or morſels of fleſh.) Their more coſtly fare is Sambouſes and Muclebites. Sambouſes are made of paſte like a great round Paſtie with varietie of hearbes and meates therein, not minced but in Buckones. A Muclebite is a diſh made of Egs and hearbs. Their ſmaller Sambouſes are more common, not ſo big as a mans hand, like a ſquare Paſtie, with minſed meat therein. They haue alſo varietie of Helloway, that is, ſwéet meats compounded in ſuch ſort as are not to be ſéen elſwhere. The poorer ſort féed on hearbs and fruites of the trées.Coffa. Their moſt common drinke is Coffa, which is a blacke kind of drinke made of a kind of Pulſe like Peaſe, called Coaua; which being grownd in the mill, and boiled in water, they drinke it as hot as they can ſuffer it; which they find to agrée very well with them againſt their crudities and féeding on hearbs and rawemeates.

Other compound drinkes they haue called Sherbet, made of [Page] water and Sugar, or hony, with ſnow therein to make it coole; for although the countrie bee hote, yet they kéepe ſnow all the yeere long to coole their drinke.

It is accounted a great curteſie amongſt them to giue vnto their frends when they come to viſit them, a Fin-ion or Scudella of Coffa, which is more holeſome than toothſome, for it cauſeth good concoction, and driueth away drowſineſſe. Some of them will alſo drinke Berſh or Opium, which maketh them forget themſelues, and talke idly of Caſtles in the ayre, as though they ſaw viſions, and heard Reuelations.

Their Coffa houſes are more common than Ale-houſes in England; but they vſe not ſo much to ſit in the houſes as on benches on both ſides the ſtréets néere vnto a Coffa houſe, euery man with his Fin-ion ful; which being ſmoking hot, they vſe to put it to their noſes & eares, and then ſup it off by leaſure, being full of idle and Ale-houſe talke whiles they are amongſt themſelues drinking of it; if there be any news, it is talked of there. They haue alſo excellent good fountaine waters in moſt places of that countrie, which is a common drinke amongſt them, eſpecially in Sommer time, and in their trauels at all times of the yéere.

Some of our Merchants haue weighed their water and ours in England when they haue come home, and haue found their water lighter then ours by foure ounces in the pound; and the lighter the water is, the more pleaſant it is to drinke, and goeth downe more delectably, as if it were milke rather than water.

In great Cities where the fountaines are either farre off, or not ſo plentifull, there are certaine poore men which goe about the ſtréetes from morning to night with a Beares ſkinne full of water, ſowed vp and faſtened about his ſtoulders like a Tinkers budget, with a bole of braſſe in his hand, and offreth water freely to them that paſſe by, except they giue them any thing in curteſie, (ſome ſeldom times.)

The greateſt part of them are very courteous people amongſtSalutations of the Turks. themſelues, ſaluting one another at their méetingwith their hand on their breſt (for they neuer vncouer their head) with theſe words: Salam Alike Sultanum: that is, peace be vnto you [Page] Sir. Whereunto the other replieth, Alekem Salam, that is: Peace be to you alſo. And ſometime thus: Elph Marhabba ianum. Or in Turkiſh thus: Hoſh Geldanos, Sophi Geldanos: that is: Welcome my déere friend. And in the morning, Subalkier Sultanum, that is, good morrow Sir: and in the euening thus. Miſalker Sultanum, that is: good euen Sir.

And when friends and acquaintance meet, who haue not ſéene one another many dayes before, they ſalute one another in Turkiſh, thus: Neder halen? that is: how doe you? In Arabick thus, Iſh halac Seedi? that is: How doe you Sir? And Iſh babtac? that is: how doth thy Gate? (meaning all within his gate) And ſo procéed by particulers to aſke how doth thy Child, ſlaue, horſe, cat, dog, aſſe, &c. and euery thing in the houſe, except his wife; for that is held a very vnkind queſtion, and not vſuall amongſt them. And if a man come to their houſes, and at the doore enquire of the children for their father, they will anſwere him: but if he enquire for the mother, they will throw ſtones at him and reuile him.

Their women (as hath béene ſhewed before) haue little liberty to come abroad, except it be on the Eue before their Sabbath, (which is Thurſday) to wéepe at the graues of the dead, or to the Bannios or hot Bathes to waſh themſelues (as the vſe of the contry is.) And when they come abroad, they are alwayes maſked; for it is accounted a ſhame for a woman to be ſéene bare-faced: yea, they are ſo iealous and ſuſpitious ouer them, that fathers wil not ſuffer their owne ſonnes, after they come to fouretéene yéeres of age, to ſée their mothers.

Theſe be their common ſalutations one to another.

Their more ſpeciall ſalutations to great perſonages are theſe.

When a man commeth to ſalute the great Turke, or Grand Signior himſelfe (into whoſe preſence few are admitted except Ambaſſadors and great Perſonages) they are led betwéene two by the armes, for feare of a ſtab, by which meanes one of their Grand Signiors was once killed, and when they returne, they goe backwards; for it is accounted a diſgrace to turne their back-parts to a great man. In like manner they ſalute their [Page] Baſhawes and other great men, (but not led by the armes) but with their hands on the breſt, bowing downe their heads to kiſſe the ſkirt of his garment, pronouncing theſe words, Ollah towal omrac Seedi. That is: God prolong your dayes Sir. And ſo long as they talke with a Baſhaw they ſtand with their hands on their breſt maiden-like, and bow low at their departure, and goe backward. They neuer vncouer their heads vnto any man, no not to the King himſelfe; yea, it is a word of reproach amongſt them to ſay when they miſlike a matter, I had as liue thou ſhewedſt me thy bare head.

They call one another diuerſly, and not alwaies by their names, but ſometimes by their fathers Calling, trade, or degrée: as Eben Sultan, that is, The ſonne of a King: Eben Terzi, The ſonne of a Tailor.

And ſometimes by their father qualities, as Eben Sacran, that is, The ſonne of a Drunkard.

And ſometimes by their markes, as Colac cis, that is, A man without eares: Cowſi Sepher, that is Sepher with the thinne beard.

And ſometimes by their Stature, as Tow-ill, that is, A tall man: Sgire rugiall, that is, A little man.

And ſometimes by their Offices, as I-aſgee, that is, A Secretarie: Nibe, that is, A Clerke, &c.

And ſometimes by their humours, as Chiplac, that is, A naked man; Or, One who was of a humour to weare no cloathes but breeches.

But their common word of curteſie either to ſtrangers, or ſuch whoſe names they know not, or whom they purpoſe to reuerence, is Chillabee, that is, Gentleman. And there is no man amongſt them of any degrée, will refuſe to anſwer to any of theſe names. But if nature haue marked them either with gogle eies, bunch backes, lame legs, or any other infirmitie or deformitie, as they are knowen by it, ſo they are content to bée called by it.

But they that haue gone on pilgrimage to their holy Citie Mecha, where their Prophet Mahomet was buried, at their returne are called Hogies, that is, Pilgrimes, as Hogie Tahar, [Page]Hogie Mahammet, &c. which is counted a word of great grace and credit amongſt them. And the witneſſe of an Hogie will be taken before any other.

Of the Arabians.

TThere are alſo many Arabians in Aleppo, called vulgarly, Arabs or Bedweens. They cal themſelues Saracens, of Sara; but they are rather Iſhmalites, of Iſhmael Abrahams ſonne by Hagar, and therefore alſo called Hagarens. But ſome take them to be of the race of the Sabaeans, which were wilde and ſauage people, of Sabaea, a Country in the middle of Arabia, towards the Eaſt, enuironed with great Rocks, where is great ſtore of Cynnomon and Caſia, Frankincenſe and Myrrh, which people came of Sheba, nephew to Ketura and Abraham. Their natiue Country was Arabia, a Country in Aſia, betwéene Iudaea and Egypt, ſo called of Arabus the ſonne of Apollo. It is diuided into thrée Regions, which are theſe, Arabia Petrea, Arabia Deſerta, and Arabia Foelix. But at this day they haue no certaine Country or place of abode, but wander vp and downe thorowout all Syria, Aſſyria, Gallely, Iudaea, Paleſtina, and Egypt. And as in Iobs tune they liued by theft and robberie and ſpoile of men, ſo doe they alſo to this preſent day. They haue two Kings at this day, viz. Dandan and Aboriſha; the one their lawfull King, the other an Vſurper; and ſome follow the one, and ſome the other, and are bitter enemies one to another; yet haue I ſeldome heard of any great wars betwixt them, for they ſeldome méet. They neuer come into any walled Townes or Cities, for feare of treaſon: but liue in tents, and are héere to day, and many hundred miles off within few daies after.

They are a baſe, beggerly, and rogiſh people; wandering vp and downe, and liuing by ſpoile, which they account no ſinne, becauſe they are Mahomets Countrimen, and he allowed them liberty to liue by theft. Yet their Kings doe no great harme, but take toule or tribute of the Carauans as they paſſe by, which if they pay willingly, they paſſe quietly, and are not robbed, but a little exacted vpon.

[Page] One of their Kings hath often times pitched his tents néere vnto the City of Aleppo, and many Merchants being deſirous to ſee them and their order, tooke occaſion to preſent him with ſome ſmall preſent or other, which he tooke very kindly, and admitted them to his table, and gaue them a tent to lodge in all night: on the morrow for breakfaſt one of them made him a minſed pie, and ſet it before him hot as it came out of the ouen: But as Diogines accuſtomed to féed on roots, hauing a péece of a tart giuen him to eat, and as he was eating it, being aſked what it was, anſwered that it was bread; and when he was laughed at for his anſwer, he ſaid again, Either it is bread of a very good making, or bread very wel handled in the baking: So this Synicall or Diogenicall King accuſtomed to féed groſly, hauing neuer ſéene a pie or paſtie before, maruelled what it was: And when he ſaw it cut vp and opened, and perceiued ſmoke to comè out of it, ſhrunke backe, fearing it had béene ſome engine to deſtroy him, and that the fire would follow after the ſmoke. But when he perceiued no fire followed the ſmoke, he was content to taſte of it, and highly commended it, as the daintieſt diſh that euer he taſted of in his life.

Theſe Arabian Kings neuer kéepe any money in their purſes, but ſpend it as faſt as they finde it, and when they want, with their ſword they ſéeke a new purchaſe. Some are ſouldiers, fighting faithfully on any ſide that will giue them pay. Some of this rogiſh Arabian race follow neither of their Kings, but wander from place to place in caues and rocks, and liue by their ſword, not only robbing, but killing ſuch as they can ouercome. Others of them (of a better minde) ſoiourne in Cities of trade and trafficke, and make themſelues ſeruants to any Nation that will ſet them on worke, and well reward them. Some of them are horſe-kéepers, ſome Baſtages, that is, Porters, and ſome vnder-cookes in kitchins, and are very ſeruiceable. But for the moſt part their lodgings are on ſome dunghill or other, or odde corner of the City, with ſome ſilly tent ouer their heads. Their wiues weare rings in their noſes, either of ſiluer or braſſe, faſtned to the middle griſtle of their noſe, and colour their lips blew with Indico, and goe alwaies bare legged and [Page] [...], with [...] or rings of braſſe aboe their ancles and bracelets of braſſe abou [...] their hands. They are people which can and doe [...] goe at [...] and miſerie, both for diet and lodging. Their women are ſkilfull in mourning and crying by art, and therefore they are hired to cry at the funerals of Turkes and Moores oftentimes, tearing their haire, and making all their face blew with Indico; The chiefeſt thing that I haue obſerued in them, worth praiſe, is this, that they retaine the vſe of ſpeaking their naturall tongue to this day, ſpeaking the Arabicke naturally, which is a farre more learned language than the Turkiſh: for as the Turkes Religion is a mixed Religion, compounded of many Religions; ſo is their language alſo a medly language, or (as I may iuſtly call it) a linke wolfie Religion and language, compounded of many other languages, wherein nothing is written. But the Arabian tongue is a learned language, wherein Aui [...]en and many learned Phyſitians haue written much, and to this day the Turkes Alcoran and all their Law and Religion is written in the Arabicke tongue, which is one of thoſe Orientall Languages which depend on the Hebrue tongue, wherin becauſe you haue ſome knowledge, and are ſtudious in the tongues, (according to your requeſt in your laſt letters) I will àcquaint you what languages are héere ſpoken, and which languages are moſt common and commendable to trauellers to goe furtheſt withall. There are héere ſpoken ſo many ſeuerall languages as there are ſeuerall Nations héere dwelling or ſoiourning, euery Nation (amongſt themſelues) ſpeaking their owne language. And héere are of moſt Nations in the world ſome, who either come with their Merchandiſe to ſell or by commodities, or ſoiourne héere as ſtrangers, or elſe haue acceſſe, and receſſe to this City as trauellers. But of all Chriſtian languages, the Italian tongue is moſt vſed, and therewithall a man may trauell furtheſt. But of all the Orientoll tongues, theſe foure are moſt ſpoken in theſe parts, Arabicke, Turkiſh, Armenian, and Perſian, or Agimeſco: Of euerie one of which languages (that you may ſée how they differ) I will ſhew you how they number from one to twenty, to ſatiſfie your expectation.

The manner of numbring in foure Orientall tongues

[Page]

Arabicke, or Moriſco.

1 | Wheheed. | One. | And ſo they proceede from twentie to a thouſand, as for example thus. |
2 | Tenteene. | Two. |  |
3 | Telate. | Three. |  |
4 | Arbah. | Foure. |  |
5 | Camſe. | Fiue. |  |
6 | Site. | Sixe. |  |
7 | Sebbah. | Seuen. | Whehed Aſhrine. | 21
8 | Temene. | Eight. | Telatine. | 30
9 | Tiſſa. | Nine. |  |
10 | Aſhera. | Tenne. | Arbine. | 40
11 | Edaſh. | Eleuen. | Camſeen. | 50
12 | Tentaſh. | Twelue. | Se [...]teen. | 60
13 | Telataſh. | Thirteene. | Sebbain. | 70
14 | Arbataſh. | Fourteene. |  |
15 | Camſetaſh. | Fifteene. | Temenin. | 80
16 | Sittaſh. | Sixteene. | Tiſſaine. | 90
17 | Sebbataſh | Seuenteene. | Mee. | 100
18 | Tementaſh. | Eighteene. | Mee teene. | 200
19 | Tiſſataſh. | Nineteene. |  |
20 | Aſhreen. | Twentie. | Elph. | 1000

[Page]

| Turkiſh |  |  | Armenian
1 | Beer. | One. | 1 | Mecke.
2 | Echee. | Two. | 2 | Ergucke.
3 | Euch. | Three. | 3 | Ericke.
4 | Durt. | Foure. | 4 | Chouers.
5 | Beſch. | Fiue. | 5 | Hincke.
6 | Altee. | Sixe. | 6 | Vites.
7 | Yeadee. | Seuen. | 7 | Yeota.
8 | Sechees. | Eight. | 8 | Outa.
9 | Dochees. | Nine. | 9 | Vina.
10 | Ontemaunt. | Tenne. | 10 | Danomecke.
11 | Onbeer. | Eleuen. | 11 | Daſtegucke.
12 | Onechee. | Twelue. | 12 | Daſwericke.
13 | Onuch. | Thirteene. | 13 | Daſnochouers.
14 | Ondurt. | Fourteene. | 14 | Daſwincke.
15 | Onbeſh. | Fifteene. | 15 | Daſno [...]uites.
16 | Onaltee. | Sixteene. | 16 | Daſnuota.
17 | Onedee. | Seuenteene. | 17 | Daſnouta.
18 | Onſechees. | Eighteene. | 18 | Daſuonine.
19 | Ondocouz. | Nineteene. | 19 | Exan.
20 | Egreme. | Twentie. | 20 | Exſan on mecke.

Perſian or Agimeſc [...].

1 | Euck. | 12 | Couandeſdak.
2 | Du. | 13 | Siſdah.
3 | See. | 14 | Choucdah.
4 | Chohac. | 15 | Pounſdah.
5 | Panche. | 16 | Shemiſdah.
6 | Sh [...]ch. | 17 | Heſktah.
7 | Haſte. | 18 | H [...]ſhtittah.
8 | Haſtit. | 19 | Noados
9 | Nou. | 20 | Bist.
10 | Dah. | 21 | Biſt Euck. &c.
11 | Yeandeſdah. |  |

Of the Jewes.

[Page]

BEſides all theſe Mahometans (which I haue already named) there are many Iewes in Conſtantinople, Aleppo, Damaſcus, Babylon, Grand Cayro, and euery great Citie and place of Marchandiſe throughout all the Turkes dominions, who are knowne by their hatts: for they were accuſtomed to weare red hatts without br [...]mes at my firſt comming: But lately (the head Vizier being their enemy) they are conſtrained to weare hatts of blewe cloth, becauſe red was accounted too ſtately and princelike a colour for them to weare.

They are called by three names, which were giuen to them of old. Firſt, they are called Hebrewes, (as ſome ſuppoſe) of Heber the fourth from Noah, in whom the hebrew tongue remained at the confuſion of tongues, whence he had his name. But S. Auguſtine and other fathers affirme, that they were firſt called Hebreweof Abraham, with the alteration of a fewe letters, Hebraei quaſi Abrahaei, that is, Hebrewes as it were Abrahites.

Secondly they were called Iſraelites from Jacob ſurnamed Iſrael, whoſe grandfathers Abraham was.

Thirdly, they were called Iewes, after that Juda and Beniamin (which for the vnity of minds were (as it were one Tribe) following Rehoboam the ſonne of Solomon of the tribe of Iuda, made the kingdome of Iuda. The other ten betaking them to Ieroboam of the tribe of Ephraim, ſet vp the kingdome of the Ephramites or Iſrael. And what became of thoſe ten tribes, the Iewes acknowledge themſelues to be ignorant. Only ſome of their Rabbies thinke them to bee in Tarracia: the onely reaſon which I haue heard them alledge for their opinion is this, becauſe they often vnderſtand by Tartarians who came from thence to vſe marchandiſe in Aleppo and elſe where, that there are many amongſt them called by Hebrew names to this day. Of theſe thrée names whereby they are knowne, the moſt common name whereby they are called at this day is, the name of Iewes. One and the ſame people thrice changed their names, & often the place of their abode: And to this day they haue no [Page] king nor country proper to themſelues, but are diſperſed throughout the whole world, and in euery place where they come, they are contemptible and of baſe account,Matth. 27. 25. according to the cry of thoſe crucifiers. His blood bee vpon vs and our children, which is fulfilled this day in our eares and eies. They are of more vile account in the ſight of Turkes then Chriſtians; in ſo much that if a Iewe would turne Turke, he muſt firſt turne Chriſtian before they will admit him to be a Turke. Yea, it is a word of reproach amongſt the Turkes, & a vſuall proteſtation amongſt them, when they are falſly accuſed of any crime, to cleare themſelues they vſe to proteſt in this manner, If this be true; then God graunt I may die a Iewe, And the Iewes in like caſes vſe to ſay, If this be not a falſe accuſation, then God graunt I may dye a Chriſtian, praying better for themſelues then they belieue, and as all of them muſt be that ſhall bee ſaued. And the poore Chriſtians ſoiourning and dwelling in theſe partes doe hate them very vncharitably and irreligiouſly: (in that we read Rom. 11. many arguments prouing that they ſhall bee conuerted againe.) for on good fryday in many places (eſpecially at Zante) they throw ſtones at them, inſomuch that they dare not come out of their houſes all that day, and yet are ſcarſe in ſafety in their houſes, for they vſe to throw ſtones at their windowes and dores, and on the roofe of their houſes. On thruſday about noone, the Iewes begin to kéepe within dores, and continue there with their dores ſhut vntil ſaturday about noone, for if they come forth before that time they are ſure to be ſtoned, but after noone on Eaſter eue if they come abroad, they may paſſe as quietly as euer they did. Theſe in their blinde zeale thinke to be reuenged on them for whom Chriſt prayed ſaying, Father forgiue them, for they know not what they doe.

And ſome ignorant Chriſtians refuſe to eat of their meat or bread: their reaſon is, becauſe the Iewes refuſe to eat or drinke with Chriſtians to this day, or to eat any meat that Chriſtians kill. But it is not vnuſuall amongſt Chriſtians of better knowledge, to eat of the Jewes meat, which ordinarily they buy of them: for the Iewes to this day eat not of the hinderpart of any [Page] beaſt, but only of the former parts, and ſell the hinder quarters of their béefe, mutton, kids, goats, &c. to Chriſtians.

They obſerue ſtill all their old Ceremonies and feaſts, Sacrifices only excepted, which the Turkes will not ſuffer them to doe: for they were wont amongſt them to ſacrifice children, but dare not now for feare of the Turkes. Yet ſome of them haue confeſſed, that their Phyſitians kill ſome Chriſtian patient or other, whom they haue vnder their hands at that time, in ſtead of a ſacrifice.

If a man die without children, the next brother taketh his wife, and raiſeth vp ſéed vnto his brother: and they ſtill marry in their owne kindred. Many of them are rich Merchants: ſome of them Drogomen, and ſome Brokers. Moſt of them are very crafty and deceitfull people. They haue no beggers amongſt them, but many théeues, and ſome who ſteale for neceſſity, becauſe they dare not begge.

They are alſo very great Vſurers, and therein the Turkes ecell them: for although there be Vſurers amongſt them, yet they allow it not: for if a Chriſtian or any man borrow money of a Turke (though he promiſe him intereſt) yet if he pay the principall, he dares not moleſt him for intereſt, nor complaine of him, being againſt their law.

The Iewes Sabboth is on Saturday, which they obſerue ſo ſtrictly, that they will not trauell vpon any occaſion on that day, nor receiue money, nor handle a pen to write, (as I haue knowen by experience in a Doctor of Phyſicke:) but on the morrow he would take double fées of his Patient.

They read their law in the Hebrue tongue, written in Phylacteries or long roles of parchment. And the Old Teſtament is alſo read in the Hebrue. But their Cakams and Cohens preach in the Spaniſh tongue. All matters of controuerſie betwixt themſelues are brought before their Cakam to decide, who is their chiefe Churchman. Cakam in Hebrue is as much as Sapiens in Latine, that is, a wiſe man: and Cohen in Hebrue is as much as Sacerdos in Latine, that is, a Prieſt.

Moſt of the Iewes can read Hebrue, but few of them ſpeake it, except it be in two places in Turkey, and that is at Salonica, [Page] formerly called Theſſalonica, a City in Macedonia by the gulfe Thermaicus; and at Safetta in the Holy Land, néere vnto the ſea of Galile: Which two places are as it were Vwerſities or Schooles of learning amongſt them, and there (honoris grati [...]) they ſpeake Hebrue.

I haue ſundry times had conference with many of them; and ſome of them, yea the greateſt part of them, are blaſphemous wretches, who (when they are preſſed with an argument which they cannot anſwer) breake out into opprobrious ſpéeches, and ſay Chriſt was a falſe Prophet, and that his Diſciples ſtole him out of his graue whiles the ſouldiers (who watched him) ſlept: and that their forefathers did deſeruedly crucifie him; and that if he were now liuing, they would vſe him worſe than euer then forefathers did.

Of Chriſtians of ſundry ſorts ſoiourning in Aleppo.

Beſides theſe Turkes, Moores, and Arabians, (which are all Mahometans) and Iewes (which are Talmudiſts) there are alſo ſundry ſorts of Chriſtians in this Countrey, which are of two ſorts, either ſuch as were borne, brought vp, and dwelled in the Country, or ſuch as were borne in Chriſtendome, and only ſoiourne héere for a time to exerciſe merchandiſes.

The firſt ſort who were borne in this Heathen Countrey, and dwell there, are either Armenians, Maronites, Iacobites, Georgians, Chelfalines, or Greekes; which are all gouerned by their Patriarkes for Eccleſiaſticall matters. But for ciuill gouernment, both they and their Patriarkes are ſubiect to Turkiſh Lawes, yea they are all ſlaues vnto the great Turk, whom they call their Grand Signior.

Of the Noſtranes or Nazaritans.

Amongſt all theſe ſorts of Chriſtians, there is amongſt the M [...]ronites an ancient / company of Chriſtians, called vulgarly [Page] Noſtranes, quaſi Nazaritans, of the Sect of the Nazarites, more ciuill and harmleſſe people than any of the reſt. Their Country is Mount Lybanus (as I wrote vnto you héeretofore) but many of them dwell at Aleppo, whereof ſome of them are Caſſiſes, that is, Churchmen; ſome of them are Cookes, and ſeruants vnto Engliſh Merchants and others; ſome Artificers: All of them liue ſomewhat poorely, but they are more honeſt and true in their conuerſation than any of the reſt, eſpecially at their firſt comming from Mount Lybanus to dwell in Aleppo; and many during their continuance there, if they be not corrupted by other wicked Nations there dwelling: in whom I obſerued more by experience than I heard of them, or noted in them when I was amongſt them at Mount Lybanus. And eſpecially for the manner of their marriage, and how they honour the ſame.

They buy their wiues of their fathers (as others there dwelling, doe) but neuer ſée them vntill they come to be married, nor then neither vntill the mariage be ſolemnized betwixt them: for there is a partition in the place where they méet to be married, and the man and his friends ſtand on the one ſide, and the yoong woman & her friends on the other ſide, where they may heare, but not ſée one another, vntill the Caſſies bid the yoong man put his hand thorow an hole in the wall, and take his wife by the hand. And whiles they haue hand in hand, the mother of the maid commeth with ſome ſharpe inſtrument made for the purpoſe, and all to bepricketh the new married mans hand, and maketh it bléed. And if he let her hand goe when he féeleth his hand ſmart, they hold it for a ſigne that he will not loue her: But if he hold faſt (notwithſtanding the ſmart) and wring her hard by the hand vntill ſhe cry, rather than he will once ſhrinke, then he is counted a louing man, and her friends are glad that they haue beſtowed her on him.

And how they honour marriage aboue others, I obſerued by the naming of their firſt manchilde. For as amongſt vs the women, when they are married, loſe their Surnames, and are ſurnamed by the huſbands ſurname, and children likewiſe; ſo amongſt them the father loſeth his name, and is called by the name of his eldeſt ſonne, in this manner. I haue knowen a [Page] Noſtrane whoſe name was Mou-ſe, that is, Moſes, who hauing a manchilde, named him Vſeph, that is, Ioſeph, and then was the father no more called Mou [...]e, Mo [...]es, but Abou Vſeph, that is, the father of Ioſeph. Another whoſe name was Vſeph, named his eldeſt ſonne Pher-iolla, after which he was no more called V [...]eph, but Abou Ph [...]r-iolla, the father of Pher-iolla. Another man called Iubraell, that is, Gabriell, his ſonne at the time of Baptiſme being named Mouſe, he alwaies after was called Abou Mouſe, that is, the father of Moſes: ſuch an honour doe they account it to be father of a manchilde.

Theſe Noſtranes reuerence their Caſſiſes greatly, and kiſſe their hand whereſoeuer they méet them: yet are moſt of them altogether vnlearned, hauing only the knowledge of the Syriac tongue, wherein their Liturgie is read.

They kéepe their Feaſts at the ſame time as we doe, viz. Chriſtmaſſe, Eaſter, and Whitſuntide: and at Chriſtmaſſe on the Twelfth day in the morning, called Epiphanie, their yoong men haue a cuſtome (betimes in the morning) to leape naked into the water: I could neuer heare any reaſon of their ſo doing, but Vzanſa de preaſe, the Cuſtome of their Countrey. And though it be then very cold, yet they perſwade themſelues and others, that then it is hotter than at any other time, and that the water then hath an extraordinarie vertue to waſh away their ſinnes.

On Munday in Eaſter wéeke and Whitſun wéeke, theſe Noſtranes goe with their Caſſiſes to the graues of the dead, and there knéele downe, and burne incenſe, and pray at euery graue.

Of the Chelfalines.

THe Chelfalines are Chriſtians, dwelling vpon the borders of Perſia, betwéene Meſopotamia and Perſia, at a place called Chelſa. Theſe bring ſilke to Aleppo to ſell. They are plai [...] dealing people. If a man pay them money, and (by ouer-reckoning himſelfe) giue them more than their due, though there [Page] be but one peece ouer, ſo ſoone as they perceiue it, though it bée many daies after, they will bring it backe againe, and reſtore it, and thinke they ſhall neuer returne ſafely into their Country, if they ſhould not make reſtitution thereof. Theſe people perſwade themſelues, and report vnto others, that they dwell in that place which was called Eden, whereinto Adam was put to keepe it and dreſſe it. But ſome hold that this pleaſant garden Eden did extend ouer all the earth. But by the ſecond chapter of Geneſis it appeareth manifeſtly, that this garden wherein man was placed, which we call Paradiſe, was a certaine place on earth, not ſpreading ouer all, but only a part thereof, containing a conuenient portion of the Countrey called Eden, bounding vpon the Riuer Euphrates▪ which Riuer is deuided into foure ſtreames, and runneth (or at leaſtwiſe did then flow) in manner as it is deſcribed, Gen. 2. 10. &c. And Eden is the name of a Country, ſo called for the pleaſantneſſe of it. For Hadan in Hebrue, is in Engliſh to delight. From hence alſo the Greekes call pleaſure, [...].

And howſoeuer it beſomewhat probable, that theſe Chelphalines dwell now in that Country which was called Eden, yet Plato, and Ariſto [...]le, and Lactantius, and others, doe conſtantly affirme (as they haue receiued of ancient monuments) that Mountaines, and Riuers, and Ilands, and Countries, haue receiued much alteration in this kinde. Sicilia is ſaid to haue beene diuided from Italy, Cyprus from Syria, England from France, by the violence of the Sea, whereas before they were ioined, as Pelo [...]onne [...]us is to the reſt of Grecia, or as the towne of Rye (at an high water) ſéemeth to be to the reſt of England: So that no certainty can be giuen either by reading, or trauelling, of the place where Eden was, becauſe theſe Riuers run in other ſtreames: foraſmuch as Cyrus, at the taking of Babylon, is affirmed to haue reſtrained the maine chanell of this very riuer Euphrates, vnto an vnwonted courſe; and to haue deuided the riuer Gindes (which is next vnto it in greatneſſe) into 360. ſtreames. Beſides, the Country of Meſopotamia, by which theſe riuers paſſe, being partly dry and ſandy, and ſeldome watered with the ſhowers of heauen; and on the other part, excéeding [Page] fruitfull by the nature of the ſoile; is (by the induſtry of the inhabitants) ſo nouriſhed with waters, by cutting out chanels and ditches out of the maine ſtreames, as the ſame is amended, where it is barren, of the ſame vnfruitfulneſſe; and corrected againe of his ouerrich increaſe, where it is ouer fertile. No maruell therefore if theſe riuers are not fully agreed vpon by Writers, hauing loſt perhaps their ancient ſtreames, together with their names, as Paradiſe, and the whole earth beſides haſh loſt her ancient fruitfulneſſe.

And theſe Chelphalines are ignorant people, and haue no reaſon to prooue that they now dwell in the place which was called Eden, whereinto Adam was put to kéepe it and to dreſſe it, but that the riuer Euphrates, and other riuers (mentioned Gen. 2. 10. 11. 12.) run by their Country.

Others of them ſay, that they haue receiued it by Tradition from their Elders, from time to time. But that which God hath concealed, I will not ſearch out. But (notwithſtanding all that I haue read, heard, or ſéene in my trauels) I reſolue my ſelfe, that no man liuing can demonſtrate the place, which God (for the ſinnes of Adam) accurſed; and euer ſince, the place is vnknowen.

Of the Greekes.

THe Greekes are a very ſuperſtitious, ſubtle, and deceitfull people, inſomuch that it is growen to a prouerbe amongſt the Italians,

Chi fida in Grego▪ ſara intrego:

That is,

He that truſteth to a Greeke,

Shall be int [...]eaged, and ſtill to ſeeke.

They hate the Papiſts, and yet in many things agrée with them, as in Auricular Confeſſion, Tranſubſtantiation, and ſome other opinions. But their Liturgie is read in the vulgar Tongue.

The Greeke in Aleppo are very poore, for they are there (for the moſt p [...]rt) but Brokers or Baſtages, that is, Porters▪ and many of their women as light as water, maintaining their huſbands, [Page] themſelues and their families, by proſtituting their bodies to others. And their owne huſbands are often times their Pandars or procurers to bring them Cuſt [...]mers.

But the Greekes that liue at Conſtantinople are many of them great Merchants, and very rich; but excéeding proud, and ſumptuous in apparell, euen the baſeſt of them, and eſpecially their women, who though they be but Coblers wiues, or poore Artificers wiues, yet they goe in gownes of ſattin, and taffery, yea of cloth of ſiluer and gold, adorned with precious ſtones, and many gemmes and iewels about their necks and hands. They care not how they pinch their bellies, ſo that they may haue fine apparell on their backs. And at the time of their marriage, the women condition with their huſbands to finde them decent apparell, and con [...]enient diet, and bring them before their Patriarke of Conſtantinople to confirme it; which, if it be not performed accordingly, if they complaine to their Patriarke, they are diuorced preſently, and ſhee taketh an other man to her huſband, better able to maintaine her: and he may marry an other woman if he pleaſe.

One onely inſtance hereof will I giue you in a matter notoriouſly knowen to all nations ſoiourning or dwelling in or about Conſtantinople.

In Pera or Gallata (on the other fide the water) there is a moſt famous (or rather infamous) Gréeke whore called Charatza Sophia, that is, Miſtreſſe Sophia, (the daughter of a poore Gréeke widow who liueth by laundry) who being maried v [...]to a Géeke, becauſe he kept her not fine enough, ſhe complaned of him to the Patriarke, and was diuorced from him; and preſently thereupon tooke another man, who was a Chriſtian in name, but no Gréeke, but one who was (as is reported of him) borne in no land in the world, but by ſea, and brought vp in Polonia vntill he were thirtéene or fourtéene néeres of age, and then came to Conſtantinople, and ſerued many maſters there, at the firſt in the baſeſt ſeruices, both in the ſtable, and in the kitchin, and afterwards in better ſeruices than he deſerued, being both vnlearned and irreligious.

This man had many children by this infamous woman Sophia: [Page] yet after many yee [...]es (ariſing to higher fortunes) turned her away, and married another woman: And (to dawbe vp the matter ſomwhat ſmoothly) procured a Greeke Taylor to marry with this Sophia and gaue many hundred Dolers with her to her marriage. But this Charatza could not content her ſelfe long with this Gréeke Taylor, but admitted dayly other men into her companie, whereupon the poore Taylor ran away with his money, and left this light huſwife to the mercie of her former louers, hauing thrée huſbands liuing, yet ſhee her ſelfe liuing with none of them. This is common in euery mans mouth thereabouts, and talked of many thouſand miles off, to the diſgrace of his Countrie, and ſlander of Chriſtianitie.

And both at Conſtantinople, Aleppo, and other places of Turkey where there is traffiking and trading of Merchants, it is no rare matter for popiſh Chriſtians of ſundry other Countries, to Cut Cabine, (as they call it) that is: to take any woman of that contrie where they ſoiourne, (Turkiſh women onely excepted, for it is death for a Chriſtian to meddle with them) and when they haue bought them, and enroled them in the Cadies booke, to vſe them as wiues ſo long as they ſoiourne in that countrie, and maintaine them gallantly, to the conſuming of their wealth, diminiſhing of their health, and endangering of their owne ſoules. And when they depart out of that Country, they ſhake off theſe their ſwéet-hearts, & leaue them to ſhift for themſelues and their children. And this they account no ſinne, or at leaſt wiſe ſuch a ſinne as may be waſhed away with a litle holy water.

And theſe are the vertues which many Chriſtians learne by ſoiourning long in Heathen Countries: which is not to be maruelled at; for if Ioſeph (a good man) liuing in Pharaoh his Court, had learned to ſweare by the life of Pharaoh; and Peter (a great Apoſtle) being in the high Prieſts hall but once, denied Chriſt thrice; we may well thinke that they which dwell long in wicked Countries, and conuerſe with wicked men, are ſomewhat tainted with their ſinnes, if not altogether ſowred with the leauen of their vngodlineſſe.

Of thoſe whom they call Franks or Freemen, ſoiourning in Aleppo.

[Page]

THE other ſortes of Chriſtians liuing in Aleppo are ſuch as are borne in other parts of Chriſtendome, and onely ſoiourne there for a time to vſe trafficke and trade in merchandiſe, and theſe are Engliſhmen, Italians, Frenchmen, Dutchmen, and others, whom they call by a generall name Frangi, that is, Franks, or Fréemen. For all the reſt, euen from the greateſt Baſhaw or Vizier vnto the pooreſt peaſant, are ſlaues vnto the Grand Signiour, who onely is free; and all the [...]eſt are borne, brought vp, liue and die his ſlaues: for the Grand Signiour can commaund the head of any one of them at his pleaſure.

Yea, if ſome great Vizier or Baſhawe to whom he hath committed the gouernement of ſome Citie or countrie, fall into his diſfauour, if he ſend but a Cappagie, that is, a Pur [...]e [...]an [...] to him with his writing, with a blacke ſeale in a blacke boxe, none of them all dare withſtand him, but ſuffer this baſe C [...]ppagie to ſtrangle him: though it be in the houſe before his wiues, children and ſeruants, yet none dare lift vp their hands againſt him.

There was a Baſhawe of Aleppo, who gouerned the Citie and Countrie adioyning, who was in the diſfauour of the King, and the King ſent a Cappagie to ſtrangle him, who inquiring for the Baſhaws houſe at A [...]eppo. and vnderſtanding he was at his Garden foure miles from the Citie, he rode and met him in the way, and opened his black box and ſhewed him his commiſſion to ſtrangle him, whereat his countenance changed, and he only craued this fauour, that hee might haue libertie to ſay his Praiers before he died: which performed, hee yéeldeth his head and was ſtrangled, ſitting on his horſe before all his followers, which were at the leaſt 10 [...]. men, and no man durſt ſpeake one worde againſt it, much leſſe offer to reſiſt him, but ſaid, it was Gods will it ſhould be ſo.

And not onely the great Turke doeth thus tyrannize ouer [Page] his ſlaues, but euery Baſhaw who hath gouernment ouer others in a Citie or Countrie, tyranniſe ouer thoſe which are vnder their regiment, and ſometimes ſtrangled, ſometimes beheaded, and ſometines put vnto terrible tortures thoſe who offend. Yea, oftentimes without offenſe; onely becauſe they are rich and haue faire houſes the Baſhaw will lay to their charge ſuch things as he himſelfe knoweth to be vntrue, and put them to death that he may ſeaze vpon his goods.

There was a Sherife or a Green-headin Aleppo, whom they account Mahomets kinred, who offending the Baſhaw and brauing him in tearmes as thogh he durſt not puniſh him, he cauſed one of his officers to goe with him home, and when hee came before his owne doore, openly in the ſtreet to break both his legs and armes, & there let him lie, and no man durſt finde fault, or giue him food; or Phyſician, or Chirurgion come to him; or wife or ſeruants take him into houſe, but there he lay all day, and ſhould ſo haue continued vntill he had died for hunger, or dogs eaten him, had not his friends giuen money to the Baſhaw to haue his throat cut to rid him out of his paine. And this is a common puniſhment amonſt them.

And ſomtimes for ſmall offenſes, they will lay a man downe on his backe, and hoyſe vp his féete, and with a cudgell giue them 300. or 400. blowes on the ſoles of their féete, whereby manie are lamed.

And ſome they ſet on a ſharpe ſtake naked, which commeth from his fundament vp to his mouth, if he find not fauour to haue his throat cut ſooner.

And ſome are ganched in this manner; they are drawen vp by a rope faſtened about their armes to the top of a Gazouke or Gibbet full of hookes, and let downwards againe, and on what part ſoeuer any hooke taketh hold, by that they hang vntill they die for hunger.

And ſome in like ſort are drawen ouer a Gibbet, and they being compaſſed about the naked waſte with a ſmall coard, the coard is drawen by 2. men to make them draw vp their breath, and ſtill pulled ſtraiter and ſtraiter, vntill they bee ſo narow in the waſte, that they may eaſily be cut off by the middle at one [Page] blow, and then the vpper part is let downe on a hot grid-iron and there ſeared vp, to kéepe them in ſenſe and feeling of paine ſo long as is poſſible, and the neather part is throwen to the dogges, &c.

Vnſpeakeable is their tyranny to thoſe that fall into their hands, not vnlike the tyrannie of the Spaniards towards the poore Indians who neuer offend them.

They, whom they call Franks or Fréemen, liue in greater ſecuritie amongſt them then their owne people, by reaſon that they are gouerned by Conſuls of their owne nation, and thoſe Conſuls alſo are backed by Ambaſſadours for the ſame nations which are alwaies Leige [...]s at Conſtantinople: and when their Conſuls abroad are offered wrong, they write vnto the Ambaſſadours, how, and by whom they are wronged: and then the Ambaſſadour procureth from the great Turk commandements to the Baſhaw of Aleppo to redreſſe their wrongs, and puniſh ſuch as offend them. Otherwiſe there were no dwelling for Franks amongſt them, but they ſhould be vſed like ſlaues by euery ſlaue.

And notwithſtanding their Conſuls and Ambaſſadours too, yet they are oftentimes abuſed by Turks both in words and deeds.

In words they reuile them as the Egyptians did the Iſraelites, and call them Gours, that is, Infidels: and Cupec, that is, dog: and Canzier, that is, Hogge: and by many other odious and reproachfull names. And though they ſtrike them, yet dare they not ſtrike againe leſt they looſe their hand, or be worſe vſed.

They alſo oftentimes make Auenias of them, that is, falſe accuſations; and ſuborne falſe witneſſes to confirme it to bee true: and no Chriſtians word will bee take againſt a Turke, for they account vs infidels, and call themſelues Muſſelmen, that is, True beléeuers.

This miſerie abroad will make bs loue our owne Contrie the better when wee come thither. And that is the beſt leſſon which I haue learned in my trauels, Mundi contemptum, that is, The contempt of the world. And S. Pauls leſſon, Phil. 4. 11. In whatſoeuer ſtate I am, therewith to be content.

[Page] Oh how happie are you in England if you knew your own happineſſe? But as the prodigall ſonne vntill he was pinched with penurie abroad, neuer conſidered the plentie of his fathers houſe: So many in England know not their own felicitie, becauſe they doe not know the miſeries of others.

But if they were here in this heathen Countrie, they would know what it is to liue in a Chriſtian common wealth, vnder the gouernement of a godly king, who ruleth by Law and not by luſt; where there is plentie and peace, and preaching of the Goſpell, and manie other godly bleſſings, which others want.

And God long continue his mercies to our noble King Iames, and his whole Realmes, and giue vs grace as farre to excell other Nations in thankfulneſſe as we doe in happineſſe.

And thus for preſent I commend you to the moſt gracious protection of the Almightie IEHOVAH, beſéeching him, (if it be his will) to ſend vs a ioyfull méeting, both in this world, and in the world to come. Amen.

Tuus [...], GVILIELMVS BIDDVLPHVS.

A LETTER SENT from Ieruſalem into England, wherein relation is made of the voyage of fiue Engliſhmen from Aleppo in Syria Comagena to Ieruſalem, and what famous Places, and memorable Matters they ſaw in the way thither, and at Ieruſalem. * * * *
Salutem (ex animo) in Authore ſalutis, &c.

[Page]

[Page]

WOrſhipfull and my ſingular good friend, I being now (by the prouidēce of God) at Ieruſalem, Captus amore tui, raptus honore loci, for the loue I beare to you, and delight I conceiue in this famous place, where our ſwéet Sauiour Chriſt vouchſafed once his bleſſed bodily preſence; I could not but remember you with ſome ſalutation from hence, hauing ſuch choice of meſſengers (by reaſon of the great concourſe of people vnto this place at this preſent, from ſundry places of Chriſtendome) to tranſport my Letters vnto you: Nothing doubting but that as my former letters (which I haue héeretofore written vnto you both from Aleppo and other places) concerning my former voyages, and ſuch things as (by diligent obſeruation) [Page] I noted in my trauels, were acceptable vnto you; ſo that this ſhall be much more acceptable, both in regard of the Place from whence it came, as alſo of the Matter ſubiect héerein contained; being my voyage from Aleppo in Syria Comagena to Ieruſalem, vndertaken this preſent yéere 1600. not mooued as Pilgrimes with any ſuperſtitious deuotion to ſee Relikes, or worſhip ſuch places as they account holy; but as Trauellers and Merchants, occaſioned by dearth and ſickneſſe, peſtilence and famine in the City where we ſoiourne: which two are ſuch followlike companions, that the Graecians diſtinguiſh them but by one letter, calling the peſtilence [...], and the famine [...]: By reaſon whereof all trafficke was hindred, and thoſe Merchants whom they call Frankes or Freemen, either remooued to other places; or ſuch as ſtaied in the City, cauſed their gates to be ſhut vp, and came not abroad vntill Sol entered into Leo, which is vſually the twelfth or thirtéenth day of Iuly, at which time the plague ſtill ceaſeth in this place, though it be neuer ſo great, and all that are then ſicke, amend; and ſuch as then come abroad, néed not feare any danger. The Turkes, Moores, Arabians, and other Mahometans, neuer remooue for feare of any ſickneſſe, nor refuſe any mans company infected therewith; for they ſay euery mans fortune is written in his forehead, and that they ſhall not die before their time; not knowing what it is to tempt God, and to refuſe ordinarie meanes. But in this interim, from the beginning of this ſickneſſe (which was in March) vntill the expected and vndoubted end, when the Sunne entereth into Leo, we whoſe names are ſubſcribed (for cauſes aboue mentioned) tooke our voyage from Aleppo towards Ieruſalem, hauing letters of commendation from Clariſſimo Imo the Venice Conſul, and ſundry others of the chiefs Italian Merchants, to their Padres at Ieruſalem, for our kinde vſage there, with liberty of conſcience.

Anno Dom. 1600. March 9. after dinner we ſet foorth, guarded with Ieneſaries, and accompanied with ſundry Engliſh, Italian, and French Merchants, who in kindneſſe rode with vs ſeuen or eight miles, to bring vs on the way, and then returned to Aleppo. But moſt of our Engliſh Merchants brought [Page] vs to Cane Toman, Cane Toman. ten miles from Aleppo, where wée made merry with ſuch good chéere as we brought with vs. For there was nothing to be had for money but goats milke, whereof we had as much as we would. Heere we purpoſed to haue ſlept all night, but hauing no other beds but the hard ground, with Iacobs pillow (a good hard ſtone) vnder our heads, vnaccuſtomed to ſuch Downe beds, we could not ſléepe, but ſpent the time in honeſt mirth vntill it was paſt midnight, and then our friends tooke their leaue of vs, and returned towards Aleppo, and we procéeded in our iourney towards Ieruſalem. The night being darke, and the way dangerous and théeuiſh, our Ieneſarie, Byram Baſhaw, willed vs euery one to take a match lighted in our hands, and to whirle it about, that the fire might be ſéene the further, to terrifie the théeues, leſt they ſhould ſurpriſe vs on the ſudden. And when we came to ſuſpicious places (as caues, rockes, barnes, or odde Cottages in the way) our Ieneſarie vſed to ride before; and as fowlers beat vpon buſhes for birds, ſo he (with his launce) would ſtrike and beat vpon ſuch places, leſt wilde Arabs (which lie lurking in ſuch places) ſhould ſteale vpon vs on the ſudden.

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

March. 11. betimes in the morning we departed frō Saracoop, and came betimes in the afternoone to a fine Village called Marrah, Marrah. where there is a very faire new Cane builded by Amrath (commonly called Morat) Chillabee, ſometimes Defterdare, that is, Treaſurer of Aleppo, and afterwards of Damaſcus, who for the refuge of trauellers, & their protection againſt théeues, built a ſtately ſtrong Cane like vnto Leaden-Hall in London, or rather the Exchance in London, where there are faire vpper [Page] roomes for great men in their trauels, and the nether roomes are for ordinary trauellers and their horſes, but in hot wether the beſt make choiſe to ſleepe on the ground in lowe roomes, rather then in their chambers. The founder hereof alſo ordained that all Trauellers that way ſhould haue their entertainement there of his coſt. He alloweth them Bread, Pilaw and Mutton, which our Ieneſaries accepted off; but we ſcorning reliefe from Tu [...]kes without money, ſent vnto the village, where (beſides our owne prouiſion which wee brought with vs) wee had alſo other good things for money. Marrah is diſtant from Saracoope 24. miles.

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

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

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

On the fourteenth of March we trauelled from Hamath, Hemſe. a pleaſant way, and a ſhort daies iourney, to a fine towne called vulgarly Hemſ [...], but formerly Hus, diſtant from Hamath but twenty miles. This is ſaid to haue béene the City where Iob dwelt, and is to this day called by the Chriſtians [...] biting in thoſe borders, Iobs City. And there is a fruitfull valley neere vnto it, called the v [...]lley of H [...]s▪ and a C [...]ſtle not f [...]rre off, in the way to [...]poly, H [...]s. called Hu [...] Caſtle to this day. But I make [Page] ſome doubt whether Iob were euer at this place, for Iob is ſaid to haue dwelt amongſt the Edomites or wicked Idumaeans: and Idumae [...] bordered vpon Arabia Foelix, and not néere Syria, where this City called Hus ſtandeth, whence the Sabaeans came, which with violence tooke away Jobs Oxen and Aſſes. And Iob is ſaid to come of the poſteritie of Eſay. And ſome thinke him to haue béene the ſonne of Abram by Ketura. Yet might this City, now called Hemſe or Hus, be the Land of one called by name Hus: for I doe finde in the Genealogies of the holy Scripture, thrée men of that name Hus:

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

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

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

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

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

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

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

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

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

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

Of Damaſcus.

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

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

It hath alſo many pleaſant Orchards and gardens round about the Citie, and ſome waies for the ſpace of a mile and more about the citie there are many Orchards, and great varietie of fruites: ſome called Adam, apples, and Ad [...]ms figs, & ſundry other ſtrange fruites. Damaſcus is called by the Turkes Sham, and they call it the garden of Turkey, becauſe there is no place in all the Turkes dominions (eſpecially in Syria, that yeeldeth ſuch abundance of fruit. Heere we ſtated two daies and three nights to reſt our ſelues, and ſee the Citie. And hauing a Greeke to our guide, hee [...] hewed vs firſt a ſtately Muſkia, or Turkiſh Church erected in the place where the Temple of Ry [...] mon ſtoode, mentioned 2 King. 5. And two other memorable matters, mentioned Act. 9. 25. viz. the place where the Diſciples let downe [...] the night through the wall in a baſket, whereof the Chriſt [...] Keepe an eract memoriall; taking vpon the [...]to demo: ſtrate the very place of the wal; which we [...] bek [...]ing, they confirmed it with this reaſon, that [Page] Damaſcus was neuer ouercome; and that there haue béene Chriſtians dwelling there euer ſince the time of Paul, and therefore might keepe a memoriall of the very place: But to let the place paſſe, the thing it ſelfe we know to be true.

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

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

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

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

At Damaſcus we met many thouſand Turkes going on Pilgrimage towards Mecha in Arabia to viſit Mahomets ſepulchre, as they vſually doe euery yéere about their Byram time; for they hold that whoſoeuer once in his life time ſhall not goe on Pilgrimage to Mecha, to ſée the ſepulcher of their Prophet, ſhall neuer enter into Paradiſe. And therefore ſome of them goe thither often in their life time, partly for deuotion, and partly to buy merchandiſe. For there are brought thither at that time of the yéere, great ſtore of commodities from India, Perſia, and other places; and none may by or ſell there but Mahome [...]ans. And it is forbidden to all Chriſtians vpon paine of death to come néere Mecha within fiue miles: partly, leſt they ſhould marre their markets; but chiefly, leſt they ſhould ſee their folly [Page] or rather madneſſe in worſhipping an iron ſepulcher, after the ſight whereof, many of their old men (which thinke neuer to come thither againe) vſe to pull out both their eyes, after they haue ſeene ſo holy a ſight (as they accout it) as their Prophets ſepulcher, and thinke thereby to inherit heauen.

Tantum relligio potuit ſuadere malorum.

that is:

In ſuch ſhamefull ſort themſelues to deface,

Their Religion mooues them for want of grace:

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

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

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

March 21. We departed from the City of Damaſcus, and about [Page] fiue or ſix miles from the City, paſſed by a village called Daria, Daria. néere vnto which we ſaw a great multitude of men, women, and children on their knees in the high way: and by that tune they had ended their deuotion, we drew ſo neere as to ſalute them; and aſking what they were, it was told vs that they were all Chriſtians of ſundry Nations, viz. Armenians, Greeks, Chelfalmes, Noſtranes, and ſundry others, who went to Ieruſalem to viſit and worſhip the holy places there. We aſked further, what they meant to fall on their knées in that place: they anſwered vs, that it was the place whereMucro, furor Sauh, liber eſt conue [...]ſio Pauli. Paul was conuerted, and that it was their cuſtome when they trauelled that way, to fall on their knees, and pray vnto God to conuert them. They were in number at the leaſt foure or fiue hundred people. There was a Greeke Patriarke, and an Armenian Biſhop in their company. Many of them knew vs, (hauing ſéene vs in Alepp [...]) and ſaluted vs by our names. We rode a while in company together, and lodged all together that night at a Cane called Saſſa, Saſſa. diſtant from Dama [...]cus 26. miles.

March 22. We rode before the reſt of the company. Our way that we trauelled all this day was exceeding bad, rocky, watriſh,Arabia Petr [...]a. and barren, called Arabia Pet [...]ea, where our horſes often times ſtucke faſt in the puddles and miry places, and ſometimes ready to breake their owne legs, and their Riders necks among rocks and ſtones. It was neither pleaſant going on foot, nor riding this way, for there was no path nor euen ground, but huge ſtones and rocks ſo néere together, that our horſes could goe but a foot pace, and often times met with ſuch mariſhes and quagmires, that we were conſtrained to goe farre about before we could finde better waies to paſſe ouer. It is alſo exceeding cold in this place alwaies (in reſpect of other places in that Country) for there are neither trées, nor houſes, nor high hils to keepe away the violence and force of the winds. The Carauans that trauel vſually that way betwixt Damaſcus and Egypt, ſay that this daies iourney troubleth them more than all the reſt, and that they neuer paſſe by that way, but they leaue two or three of their Cammels behinde them, ſome miſfortune or other befalling vnto them. We ſaw alſo in ſundrie [Page] places this way, the carcaſes of many dead cammels which haue miſcarried amongſt the rocks. It is alſo a very théeuiſh way, full of wilde Arabs: yet (by the prouidence of God) wee came ſafely that day to Conetra, where we lodged in a good Cane, diſtant from Saſſa 28. miles.

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

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

And ſuch as weare long haire on their heads, the Turkes call ſlouens, and account them ſauage beaſts; for they themſelues weare no haire on their heads at all, but ſhaue them euery wéeke once, and kéepe them warme with a Turbant of white [Page] ſhaſh made of cotten woole, which they neuer vncouer in their ſalutations to any man, but bow their heads, with their hands on their breaſts.

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

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

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

But the Carauan of Chriſtians, who came after vs, though they were many hundreds, yet ſome of them being not able, ſome not willing to pay ſo much mony as they demanded, were ſhrewdly beaten with their iron maſes. There was a Ieſuite in their company, who eſcaped not without ſtripes, whereat (as I haue heard) he reioiced, and counted it meritorious, in that he ſuffered ſuch miſery in ſo holy a voyage. And in my hearing, at Ieruſalem one of his companions told him, that he merited much to ſuſteine ſuch trauell and labour, and be at ſo great [Page] coſt and charges, and ſuffer ſo many ſtripes for Chriſts ſake: But I know, had it not béene more for loue of his purſe than for loue of Chriſt, he might haue eſcaped without ſtripes, yea with theſe kinde ſpeeches, Marhabbah Ianum, that is, Welcome my friend or ſweet-heart.

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

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

I read, that of old they were wont to paint the picture of a ſeruant at the doores of their houſes, that their ſeruants might ſée how they ſhould behaue themſelues. And he was painted on [Page] this manner; With the ſnout of a Swine, the eares of an Aſſe, the feet of an Hart, with hands open, with his garments cleanly, and on his head a bonnet, hauing on his backe a couleſtaffe, with two veſſels, the one hauing in it fire, the other water.

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

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

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

The Harts féet, that they muſt be ſwift in doing their buſineſſe.

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

Their garments comely and honeſt, which their bonnet declares, that they muſt not be ſlouenly, but handſome and ſéemly apparelled, and yet not proudly aboue their degrées.

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

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

Moſt of theſe qualities are required in Trauellers. In diet they muſt not be dainty, but eat what they can get. Their eares muſt not be nice, for they ſhall heare ſpeeches enough to offend them. Their féet muſt be ſwift to flie from dangers: Their hands wide open to giue liberally: Their apparell alſo muſt be neat in Cities where they ſoiourne, for their credit: But when they trauell abroad, it muſt be ſimple, for their ſafety: for the baſer their apparell is, the better ſhall they paſſe: for if they weare good apparell, their throats will be cut for their apparell, and hope of much money: for thoſe that go braue they account rich. And whereas in ſeruants it is commendable [Page] to haue aſſes eares; in trauellers it is néedfull to haue aſſes backes alſo, to beare all abuſes in good part, and rather to beare an hundreth abuſes then to offer one.

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

Nobile vincendi genus eſt patientia, vincit

Qui patitur: ſivis vincere, diſcepati:

that is,

A noble kind of conquering

is patience to ſee and heare:

He which forbeareth, conquereth,

If thou wilt conquer, learne to beare.

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

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

The ſecond is the ſea of Galile, or Tiberias, or lake of Genezereth.

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

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

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

Secondly, that there Iacob wreſtled with an Angel.

A deſcription of the Holy Land.

THE whole Holy Land of old was called Chanaan, and it was deuided into thrée parts, viz. Galile, Iudea & Pale [...]tina. Later writers haue called all by the name of Paleſtina. The firſt [Page] part of Canaan called Galile, Iacobs bridge. beginneth at this bridge, and to this day it is a very pleaſant and fruitful Countrie. After wee were entred into Galile about 2. miles from the bridge, our Ieneſarie aſked vs whether we would go vp to a mountaine, and ſo to Saphetta neere vnto mount Carmel, which is a place of leaning for Iewes; or keepe the lower way, and goe by the ſea of Galile, which is the pleaſanter way: and thereof we made choiſe; and tooke Saphetta in our way afterwards.

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

Againe, Iacob dwelt at Hebron twelue miles beyond Ieruſalem, and his ſonnes kept ſhéepe in Shechem. And that dry pit whereinto they put Ioſeph was at Dothan (which we ſaw afterwards) And this pit which they ſhewed vs with marble pillars, was in Galile; not néere Dothan nor Shechem where Ioſephs brethren kept their fathers ſheepe.

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

The foure and twentieth of March we rode along by the Sea of Galile, which, Iohn 6. 1. is called by two mames, viz. the Sea of Galile or Tiberias. Galile, Galile. becauſe it is in Galile: and Tiberias, becauſe the City Tiberias was built by it, and Bethſaida an other ancient City; of both which we ſaw ſome ruinous Wals. And it is ſaid in that Chapter (Iohn 6. 1.) that Ieſus went ouer the Sea of Galile: and in an other place that he went beyond the Lake. And Luke 9. 10. It is ſaid, that hée went into a ſlitary place, neere vnto a Citie called Bethſaida, which [Page] place of Iohn I learned to vnderſtand better by ſeeing it, then euer I could before by reading of it. For, ſéeing that Tiberias and Bethſaida were both Cities on the ſame ſide of the Sea, and Chriſt went from Tiberias too, or neere vnto Bethſaida; I gather thereby that our Sauiour Chriſt went not ouer the length or breadth of that Sea; but ouer ſome Arme, boſome or reach thereof, viz. ſo farre as Tiberias was diſtant from Bethſaida; which is alſo confirmed in that it is ſaid elſwhere, A great multitude followed him on foot thither; which they could not haue done if he had gone quite ouer the Sea, to the other ſide among the Gergelens, which is out of the holy Land. And therfore this Sea of Galile, is alſo called the Lake of Geneſereth, becauſe the Countrey of the Cergeſens is on the other ſide the Lake, from whence the Swine ran headlong into the Sea and were choaked therein: and as that place was out of the holy Land; ſo the people which then inhabited it, were as far from holines, when they requeſted our ſauiour Chriſt to depart out of their Coaſts. And ſuch like holy people inhabite there ſtill, viz. wild Arabs, and Turks, &c. We ſawe alſo (neere vnto this Sea) the place where that Towne (mentioned Iohn 2. 1. called Cana of Galile ſtood, where our Sauiour Chriſt at a mariage turned water into wine; in place whereof there ſtandeth now a poore village inhabited by Turks.

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

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

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

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

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

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

And vnder pretence of deuotion, many trauell to Mecha to buy their Indian and Perſian commodities: for many of them [Page] ſee their palpaple ignorance, and in ſecret ſpeake againſt it to thoſe with whom they may be bold, and ſay, their religion is naught, yet (being merchants) to auoid pouertie they trauell thither amongſt the reſt. So true is that common and commendable ſaying:

Impiger, ex tremos, currit mercator ad Indos:

Per mare, pauperiem fugiens, per ſaxa, per ignes.

that is,

The Merchant man though ſlowe of ſoote,

To th'Indian ſhoare doeth runne:

By ſea, by land, by fire, by ſword,

That pouertie he may ſhunne.

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

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

After wee had refreſhed our ſelues,Tabor. and ſlept a while: beeing hard by mount Tabor, we deſired to aſcend to the top of it, and ſo much the rather becauſe I had read that the Papiſts to prooue the primacie, or ſupremacie of Peter aboue the reſt of the Apoſtles, alledge this for one argument, after that Chriſt was tranſfigured vpon mount Tabor (as we read Matth. 17. 1. 2. &c.) and there appeared to them, Moſes, and Elias, talking with him, Peter ſaid to Ieſus, Maſter, It is good for vs to bee heere, Let vs make heere three Tabernacles, one for thee, and one for Moſes, and one for Elias. Which (ſay they,) at his requeſt was done, and remaine there to this day: which to make triall of, wée tooke Ally (one of our Ieneſaries,) and rode towards the mountaine. But [Page] vnderſtanding that it was very dangerous by reaſon of wilde Arabs which lodged in caues and rockes and buſhes about the mountaine,Mount Tabor we hired ſome of the principall Arabs to goe with vs and guard vs from the reſt. And as we went, we beheld the proſpect of the mountaine to be very pleaſant, ſomewhat ſtéepy, but not very high (in reſpect of ſome other mountaines thereabout) nor very large, but a comely round mountaine, beſet with trees and thicke buſhes, which at that time of the yéere flouriſhed greene: we rode ſo farre as we could for ſteepineſſe and then left ſome of our ſeruants at the foot of the mountaine to keepe our horſes, and tooke vpon vs to clamber vp on foot, which we ſhould neuer haue been able to haue done, had there not beene very high graſſe, ſprigs, and buſhes to hold by.

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

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

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

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

Roma quid eſt? Quod te docuit praepoſterus ordo.

Quid docuit? Iung as verſa elementa, ſcies.

Roma amor eſt: Amor eſt? Qualis? Praeposterus. Vnde hoc?

Roma mares. Noli dicore plara: Scio.

The ſame in Engliſh:

Rome what is? A Loue. A loue? What loue?

Contrary vnto kinde.

How ſo? Rome loueth men. No more.

Ceaſe ſpeech. I know thy minde.

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

Hymnus hic eſt modus vitae, Quo vtuntur Ieſuitae.

O Pulentes ciuitates,

Vbi ſunt commoditates,

Semper quaerunt iſti Patres.

Bonum panem, melius vinum,

Non recipiunt peregrinum,

Neque ſurgunt ad matutinum.

Carne pingui vitulina,

Per quam exul eſt vaccina,

Plena eſt horum coquina.

Indij Galli atque pauones,

Quorum cibus ſunt

An Italian word, ſignifying graine, wherewith they feede their Poultry ſat.

macherones,

Horum patrum ſunt

An Italian word, ſignifying bits, or morſels.

buccones.

Crocum, piper, cum amomo,

Et quae nullus ſanctus homo

Habuit, habent iſti in domo.

Quando vocant carcerati,

Bonis omnibus priuati,

Dicunt, Sumus occupati.

[Page]

Sed ſivocant potentes,

Diuitijs affluentes,

Rogant Deum & omnes gentes.

Diuitumque patrimonia,

Magnatumque matrimonia,

Ficta tractant ſanctimonia.

Si quis diues infirmatur,

Pro eius morte Deus rogatur,

Quando hareditas ſperatur.

O lupinam feritatem,

Praedicando charitatem,

Noſtram rapiunt haereditatem.

Habent opes Venetorum,

Grauitatem Hiſpanorum,

Et potenttam Romanorum.

Si quis quaerat regia officia,

Eccleſiaſtica beneficia,

Horum dantur amicitia.

Dominantur temporale,

Dominantur ſpirituale,

Dominantur omne: & vale.

The ſame in Engliſh:

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

TO wealthieſt Cities, where the rather

They moſt commodities may gather,

Flies euery Ieſuitiſh Father.

[Page]

Beſt wine they drinke, and eat good bread,

With which no ſtranger ſees them fed,

Nor notes how long they lie in bed.

With groſſe beefe they will neuer deale,

But (for it) fat and tender veale;

To their full kitchins ſtill they ſteale.

Jndian Cocks and Turkeies great,

Fed alwaies with the pureſt wheat,

Are thoſe bits that theſe Fathers eat.

Saffron, pepper, nouriſh them,

And roſes of Ieruſalem,

Of which no holy man doth dreame.

When priſoners for their charity call,

They ſay, We are depriu'd of all,

And muſt to our deuotion fall.

But when their mighty friends, and rich,

Require their helps, they God beſeech

For them, and thorow all Nations preach.

Th'inheritances of rich heires,

And Princes nuptiall affaires,

Diſpoſeth this fain'd zeale of theirs.

When rich lie ſicke, and theſe men gape,

To haue their riches feed their rape,

They pray God they may neuer ſcape.

O wilde and woluiſh Cheuiſance,

That when they charity aduance,

They rauiſh our inheritance.

[Page]

Venetian wealth they ſtill apply,

Affect the Spaniſh grauitie,

And build on Romes authoritie.

If princely offices be ſought,

By Ieſuites they muſt be wrought,

And with rich ſpirituall liuings bought.

In temporall ſtate they beare the bell,

In ſpirituall ſtate as much excell,

In all ſtates they command. Farewell.

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

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

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

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

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

About ten miles from them we rode through a wood, (a very fit place to harbour theeues, who had killed certaine men trauelling that way the day before, and tooke away both a man and horſe from the Carauan which followed after; and a woman alſo riding on an aſſe with their cariage) and (as our guide tolde vs) he neuer trauelled that way but he ſawe ſome men killed: and therefore bade vs all charge our pieces and ſhoot off when he bade vs, though we ſaw no bodie, leſt the wild Arabs ſhould ſet vpon vs on the ſuddain, lying in ambuſh, which wee alſo did in a place moſt dangerous, to daunte the enemies before we ſaw each other. But before we came vnto the moſt dangerous [Page] place, there ouertooke vs many Turkes well armed, who dwelt in Jeruſalem, and were glad of our company thither. And ſhortly after we had diſcharged euery man his peece, we ſaw a great company of Arabs on an high mountaine neere vnto our way, yet out of the reach of our ſhot, who perceiuing vs to be too ſtrong for them, durſt not ſet vpon vs.

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

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

March 28. We ſtaied at this City in Samaria, called of old Sychar, Napolis. but at this day commonly, Napolis; for the Holy Land hauing beene often conquered, hath had new names impoſed vnto all the chiefe Cities, and moſt other townes and villages alſo: partly by God [...]rey of Bullome, who conquered that contrey in the yeere 1098. But chiefly by the Turkes, who conquering the Holy Land and al the Countrie about it, haue changed the names of places, to roote out all memoriall of reuenge in the hearts of poſteritie (as they ſuppoſed.) Yet the chiefeſt Cities are ſtill knowen by their ancient names, though other names haue béene giuen thereunto. As for example, Dam [...]ſ [...]s which was ſo called of old, is ſtill knowen by that name, though the Tucks call it Sha [...]. And Ieru [...]alem which they call Cu [...], [Page] or rather Kuds, comming (as I ſuppoſe) of the Hebrew word [...], Kadaſch▪ which ſignifieth to ſanctifie or to be holy: or of Kadoſch, which ſignifieth holy. And (as they themſelues ſay) the word Cuts or Kuds (whereby they call it) ſignifieth a holy City in their language.

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

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

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

About thrée or foure of the clocke, we came to a ruinous village called Beere, Beere, but of old (as it is reported) Beerſheba, which in former times was a great Citie: And it is ſaid to be the place where Joſeph and Mary comming from Jeruſalem (the feaſt being ended) miſſed the child Ieſus, and ſought him ſorrowing; and returning to Jeruſalem, found him in the Temple amidſt the Doctors, hearing them and poſing them. Our purpoſe was to lodge here all night, being all of vs weary and hungry, and all our prouiſion ſpent. But finding nothing here to bee had for money either for man or horſe; and vnderſtanding that Ieruſalem was but ten miles off, we went on in our way ſomewhat [Page] faintly fiue or ſixe miles,Ieruſalem. and then beholding the proſpect of the Citie, wee were ſomewhat cheered and reuiued, and ſolaced our ſelues with ſinging of Pſalmes, vntill we came neere vnto the Citie.

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

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

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

To this end alſo is the Citie walled about with ſtrong wals, and fortified with foure ſtrong gates and a Caſtle, (built by Sultan Soliman) and euery gate well planted with ordinance for [Page] feare of Chriſtians. And partly for hope haue they enuironed this City with ſuch ſtrong wals, that Chriſtians for deuotion to the place, might come and build within the wals and be ſubiect to the Turke. For though their walles bee large and ſtrong, yet there is great roome within the wals to build more houſes then are there, for there are fields of Corne within the walles of the Citie; and the houſes ſtand very thin, ſcattered, and diſperſed, héere one and there two or three together; there is not one faire ſtréet in all Ieruſalem as it now is.

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

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

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

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

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

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

Cùm fueris Romae, Romano vi [...]ito more:

Cùm fueris alibi, viuito more loci.

That is,

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

When they are elſwhere, they doe as they doe there.

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

Viuere qui ſanctè cupitis, diſcedite: Romae

Omnia quum liceant, non licet eſſe pium.

The ſame in Engliſh:

Wouldſt thou liue well? depart from Rome:

All things there lawfull be,

Except to be a godly man,

Which thing is rare to ſee.

The ſame Baptiſta Mantuanus writeth of them thus:

Venalia nobis

Templa, Sacerdotes, Altaria, Sacra, Coronae,

Ignes, Thura, Praeces, Coelum eſt venale, Deuſque

The ſame in Engliſh;

Rome felleth Temples, Prieſts, and Altars,

[Page] Fires, Frankincenſe, and Praiers.

Yea Heauen, and God himſelfe, for gold,

At Rome is to be bought and ſold.

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

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

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

Curia Romana non captat ouem ſine lana.

that is,

The Court of Rome no ſheepe doth receiue,

Vnleſſe to them her fleece ſhe leaue.

And as one Iohn a Monke wrote of them,

Curia vult mar [...]as, burſas exhaurit & arcas;

Si burſae parcas, fuge Papas & Patriarchas.

Si dederis marcas, & eis impleueris arcas,

Culpa ſolueris, quaque ligatus eris,

[Page] Intus quis? Tu quis? Ego ſum. Quid quaeris? Vt intrem.

Fers aliquid? non. Sta foris. Fero quo [...] ſatis, Intra.

The ſame in Engliſh:

The Court of Rome doth aime at markes;

It ſucks the purſe, and ſoakes the arkes.

If that you minde to ſpare your arkes,

Come not at Popes nor Patriarkes.

But if you frankly giue them markes,

And with good gold ſtuffe vp their Arkes,

I warrant then you ſhall be free

From any kind of penaltie.

Who's within? Whoſe there? I per ſe I.

Why, what would ye? Come in.

Bring you ought? No. Stand ſtill.

But I doe. Goe ye then in.

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

Roma manus rodit; Quod rodere non valet, odit.

Dantes exaudit, non dantibus oſtia claudit.

Curia curarum genetrix, nutrixque malorum.

Ignotos notis, inhoneſtis in aequat honeſtos.

The ſame in Engliſh:

Rome is a raker, and ſpightfull hater of the empty hand:

She heareth the giuer, but others neuer, but letteth them ſtand.

Her Court a cage of cares; of miſchiefes eke the mother;

She vſeth knaues like honeſt men, and ſtrangers like a brother.

Wel, though we were fléeced amongſt them, yet had we libertie of conſcience; and ſafety of perſons, and had no way any wrong offered vs by them, either in word or déed; but by two or thrée Ieſuiticall Iebuſites (who were ſtrangers there as well as wée) ſome vnkindneſſe was offered vs behinde our backs (for they durſt not any way deale with vs to our faces) in railing vpon vs and our Religion, as it was told vs at our departure by one who heard them: Eſpecially by a Ieſuite named (but vndeſeruedly) Benedictus, and yet he could neither benedicere nor benefacere, neither ſay well nor doe well, by any that were not of [Page] their ſect and ſort: And therefore deſerued not to be called Benedictus, (but per Antiphrafin.) but rather Maledictus, à maledicendo, as one of our company wrote vnto him in this manner, in méeter, although barbarouſly: truly, although not poetically:

Audi, tace, lege, benedic▪ benefac, Benedicte:

Aut haec peruerte, maledic, malefac, Maledicte.

The ſame in Engliſh:

O Benedict, heare, hold thy peace,

Doe well, ſay well (O Scorner)

Elſe let thy name be Meledict,

Peruerting all the former.

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

[Page] And yet another reaſon (in my iudgement) more effectuall than the former,2. Reaſon. may be yéelded for this matter, taken à ſimili, that as the ſame night that Chriſt was borne, there was great light at midnight, in token of comfort; And at the time of his death, great darkneſſe at noone day, in token of ſorrow (for the Sunne put on his mourning garment, and was aſhamed to looke vpon that cruelty which the ſonnes of men were not afraid to commit) So at the time of his betraying there might be extraordinary cold wether, in that an extraordinarie perſon ſuffered, and an extraordinary worke was in hand. And extraordinary things happened about the time of his paſſion, as we read in the Goſpell, viz. How the graues did open: The dead bodies of Saints (which ſlept) aroſe: The veile of the Temple did rent in twaine from the top of the bottome: The earth did tremble, and the ſtones did cleaue aſunder. Theſe things declared that a notable perſon ſuffered. The like alteration might be in the coldneſſe of the aire, and alteration of wether. And although we read it not in expreſſe words, yet (ſince I haue ſéene Ieruſalem) it ſéemeth to me, that it may be gathered from that place of the Goſpell, where it is ſaid, Simon Peter warmed himſelfe.

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

Ieruſalem is in Paleſtina. Antiquitie of Ieruſalem. It was the goodlieſt City that euer was in the Eaſt parts of the world. It was firſt called Moria, where Adam was created of the red earth of Moriah, a Mount in Ieruſalem: which Moriah was one of the heads of Sion Hill, where Iſaac was offered, as a figure of Chriſt, the holy of holieſt, Gen. 22. 2. Which place was afterwards called Salem, where Sem or Melchiſedech dwelt, where afterwards Iſaac was offered, and vpon his offering it was called Ieruſalem, Gen. 14. 18. where was the threſhing place of Araunah the [Page] Iebuſite. and of old Ieruſalem was alſo called Iebus. 2. Sam. 24. 16. Where Salomon was commanded to build the Temple. 2. Chron. 3. 1. And it was called Hieron Solomonis, that is to ſay, Solomons Temple. And after by corruption Hieroſolyma.

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

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

1 Either apparant Truths.

2 Manifeſt Vntruths.

3 Or things Doubtfull.

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

Apparant Truths.

And firſt of al it ſéemeth to me a manifeſt truth, that Ieruſalem (that now it) ſtandeth in the ſame place where the old Ieruſalem did: not in euery reſpect for length b bredth, but with ſome difference: for whereas we read in the Goſpell, that they crucified our Sauiour Chriſt at Golgotha▪ without the Citie, néere whereunto there was a new Sepulcher wherein neuer man lay, and therein they laid his bleſſed body. Now both Mount Caluari [...] where Golgotha (that is, The place of dead mens skuls was) and the Sepulcher (at leaſt wiſe the place where the Sepulcher was) are all encloſed within the wals of [Page] the City, which were built by Sultan Solyman, or Sultan Selim. So that, although ſome difference there be; yet it is not ſo great but that a man may boldly affirme, that part of this City is now in the ſame place where the old Ieruſalem ſtood; and a part thereof ſomewhat remooued.

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

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

But of the Temple it is true which our ſauiour Chriſt ſpake Luk. 21. 6. For when as the Prophets denounced Gods iudgements vnto the Iewes, vnleſſe they repented, they flattered themſelues in their ſinnes, and cried, Templum Domini, Templum Domini, The Temple of the Lord, The Temple of thy Lord. But through their prophanation, they made the Temple of the [Page] Lord a Denne of Théeues. They cried, Lord, Lord, but they did not his will on whom they cried. For ſwéet grapes, they yeelded ſowre; for hearty and ſincere ſeruice, hypocriticall and painted ſhewes of Religion. Their glory was in the externall beauty of their materiall Temple: They wondred at the ſtones and goodly buildings, at the gorgeous furniture and pretious gifts, wherewith it was both outwardly and inwardly adorned and enriched. Whereupon our Sauiour (to take away the cauſe of this vaine hope, and fooliſh ioy) tooke occaſion thus to Prophecie of that glorious Temple: Are theſe the things that you looke vpon? The daies will come wherein there ſhall not be left a ſtone vpon a ſtone, which ſhall not bee deſtroied. This Prophecie was as euidently accompliſhed as it was made: for thirty eight yéeres after they had crucified Chriſt, their promiſed Meſſias, the Lord of glory; God raiſed vp the ſeruants of his wr [...]th Veſpatian and Titus, Emperours of Rome, who beſeeged, conquered, and razed their Ieruſalem, made hauocke of the people as of dogges, murdered eleuen hundred thouſand, man, woman, and childe, of that curſed Nation. Then was fulfilled they cry of thoſe crucifiers, His blood be vpon our heads, and vpon our children. It hath béene, and ſhall be for euer.

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

Vnto the truth alſo of ſundry other particulars (which they [...]. ſhewed vs) doe I ſubſcribe. And firſt of all, that at Beth-lehem, [Page] ſixe miles from Ieruſalem, is the very place where our Sauiour Chriſt was borne: although now (honoris gratia) they haue made it more beautifull, being built of marble, at the coſt of Queene Helena the mother of Conſtantine, (whome ſome report to haue béene an Engliſh woman, borne at Colecheſter) who hath there alſo erected a ſtately Church, which to this day is very well kept. They told vs alſo that S. Hierome dwelt there, which cannot be denied.

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

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

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

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

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

Néerer Ieruſalem, they ſhewed vs mount Sion and the mount Mo [...]h, on which Abraham offered his ſonne Iſaac; we ſaw alſo the valley of Iehoſaphat, and the valley of Iehinnom and the brooke Cedron which is now in the Sommer time a drie channell. Some part of the tower of Sylo and the poole Syloam, and [Page] the potters field bought with the thirtie pieces of ſiluer which Iudas had for betraying his maſter Chriſt; called Acheldama: which to this day is a place to bury ſtrangers in.

Aſcending vp Acheldama, we entred into a porch, and looked downe into a vault, where wee ſaw many dead bodies; couered onely with their winding ſheet knit at the head and foot, without any coffin: and ſome of their ſhéets were ſo white, that they ſéemed to vs to haue beene buried but few daies before we came.

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

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

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

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

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

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

But I aſked our guide whether any part of the ſelfeſame ſepulcher wherein the bleſſed bodie of our Sauiour was laid, [Page] were to be ſéene there? Hee anſwered me, that ſome part of it was at Rome, and ſome other part of it lay incloſed vnder that Altar; but not to be ſeene.

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

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

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

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

Quae filo inſertis numerat sua murmura baccis.

Poperie is a religion which vſeth to patter,

Aue Mar [...] vpon beads, and the Pater noſter.

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

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

Hic iacet inclytus Godfridus de Bul'ion, qui totam hanc terram acquiſi [...]it cultui diuino, cuius anima requieſcat in pace. Amen.

[Page] That is,

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

And néere vnto it, about King Baldwines Tombe, theſe verſes are written:

Rex Baldewinus Iudas alter Machabaeus,

Spes patriae, vigor Eccleſiae, virtus vtriusque,

Quem formidabant, cui dona, tributa ferebant,

Caeſar Aegypti Dan, ac homicida Damaſcus;

Proh dolor, in modico clauditur hoc Tumulo▪

The ſame in Engliſh:

Another Iudas Machabaeus

(King Baldwyn) heere doth reſt,

His Countries hope, the Churches ſtrength,

The vertue both poſſeſt:

Whom murtherous Damaſcus fear'd,

Egyptian Caeſar Dan,

Brought gifts and tribute: yet (alas!)

This ſmall Tombe holds this man.

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

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

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

There were alſo many Greekes, Chel [...]alines, Noſtranes o [...] [Page] Nazaritans, Cofties, and Abaſſens or Aethiopians of Preſtar Iohns Country, whereof ſome of them dwelt néere vnto Catadupa, which is a place in Aethiopia, where the fall of the riuer Nilus maketh ſuch a noiſe, that the people are made deafe therewith that dwell néere it: Beſides many Italians, Frenchmen, Dutchmen, and vs fiue Engliſhmen.

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

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

Manifeſt vntruths.

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

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

And looking vp to the roofe of the houſe, they ſhewed vs a hole made of purpoſe in the very top of the houſe, and told vs, that thorow that hole the Starre fell downe, which directed the three [Page] Kings of Collen of Chriſt: Wherein they deliuered thrée Vntruths.

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

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

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

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

Tres Reges Regi Regum tria dona ferebant,

Myrrha homini, vncto Aurum, Thura dedere Dea.

Tu tria fac itidem dones pia munera Chriſto,

Muneribus gratus ſi cupis eſſe tuis.

Pro Myrrha, lachrymas; Auro cor porrige purum;

Pro Thure, humili pectore funde preces.

The ſame in Engliſh:

Three Kings vnto the Kings of Kings

Three gifts at once preſented;

Which were Myrrh, Gold, and Frankincenſe,

Gold, as he was anointed;

Myrrh to him as he was a man.

And Frankincenſe as God:

So by thee in like ſort muſt be

Three zealous gifts beſtow'd.

[Page] For Gold, preſent a per [...]ect heart;

For Myrrh, admit him teares;

For Frankincenſe, power from thy breſt

A [...]ume of humble praiers.

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

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

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

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

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

Gutta cauat lapidem, non vi, ſed ſaepe cadendo.

that is,

The drops of raine make hollow the ſtone,

By often falling thereupon.

Yea, they not onely told vs theſe falſe and friuolous matters, but alſo reade vnto vs as vaine and fabulous matters as the [...]e. [Page] For whiles we were at table at dinner in Beth-lehem in companie with many Friers, one of them read a Chapter out of their golden Legend in Latine, vntill the Guardian of Beth-lehem (perceiuing that wee gaue no eare thereunto, but confounded the parts of their meale) inioyned him ſilence.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I, with the reſt of my companions was at Ieruſalem on [Page] Palme Sunday, but neither ſaw this, no heard of it vntill it was done; for it ſéemed that they were aſhamed that any man of knowledge ſhould behold ſuch an abſurd ſight. But the Frenchmen and Dutchmen, and many others of other nations followed them, but not one Engliſhman, who could not patiently endure to ſee their Sauiour Chriſt ſo diſhonoured.

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

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

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

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

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

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

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

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

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

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

Another, the great reſemblance that will be betwéene the generall, and that particular iudgement of his.

For from the time of this Prophet, yet had there not a mans age paſſed, ſince (without ſtroke of theirs) the Lord had in this valley, within the ſight of this City, diſpatched thrée whole armies, which had ioined forces to beleager them: And further, in ſuch ſort, as in that generall iudgement he will diſpatch the wicked. For as héere, though the Moabite, the Amonite, and the inhabitant of Seir, bound themſelues againſt Iuda, and yet could not preuaile; ſo there, though the Moabitiſh fleſh, the Amonitiſh world, the ſauage inhabitant of Seir the Deuill, enter a league againſt the elect, yet ſhall they haue no hand at [Page] them. As theirs had, ſo ſhall theſe and their complices haue, ſwords of their owne conſciences accuſing them, to turne into their owne bowels.

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

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

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

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

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

From thence turning vp towards Mount Caluarie, on the right hand,Veronica. they ſhew (vnto ſuch as they thinke will beléeue them) the houſe where a woman called Veronica dwelt, who ſéeing our Sauiour Chriſt paſſe by her doore towards Mount [Page] Caluarie, and all in a ſweat, ſhe brought foorth a Sudarium, that is, a napkin or handkerchiefe to wipe his face, which he receiued, and hauing wipt his face therewith, gaue it to her againe: and therein (ſay they) remained the print of his face, and is to be ſéene at S. Peters houſe at Rome to this preſent day.

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

Salue ſancta facies nostri redemptoris,

In qua nitet ſpecies diuini ſplendoris,

Impreſſa panniculo niuei candoris,

Data (que) Veronicae ſignum ob amoris.

Salue decus ſeculi, ſpeculum Sanctorum,

Quod videre cupiunt ſpiritus coelorum;

Nos ab omni macula purga vitiorum,

Atque nos conſortio iunge beatorum.

Salue vultus Domini imag [...] beata,

Ex aeterno munere mirè decorata:

Lumen funde cordibus ex vi tibi data,

Et à noſtris ſenſibus tolle colligata.

Salue robur fidei noſtra Chriſtiana,

Deſtruens haereticos qui ſunt mentis vanae▪

Horum auge meritum qui te credunt ſanè,

Illius effigie qui Rex fit ex pane.

Salue noſtrum gandium in hac vita dura,

Labili, & fragili, citò peritura:

Nos deduc ad propria, ô FELIXFIGVRA,

Ad videndam faciem quae eſt Christi pura.

[Page] The ſame in Engliſh:

God ſaue thee HOLY FACE of our Sauiour,

Wherein the forme of diuine light doth ſhine,

Fixt in a little clout of ſnowy colour,

Left on the Vernicle as thy loues ſigne.

God ſaue thee WORLDS REPVTE, Mirror of Saints,

Which the celeſtiall ſpirits deſire to ſee:

Cleanſe vs from euery ſpot of vices taints,

And range vs in their Ranke that bleſſed be.

Of our Lords FACE God ſaue thee Image bleſt,

Deckt wonderouſly with the eternall bleſſe,

With power giuen to thee, lighten thou our breſt,

And free our ſenſes from in comberances.

God ſaue thee FORTRESSE of our Chriſtian Creed,

Who Heretikes deſtroiſt, with mindes miſled:

Of thoſe beleeuing thee, augment the meed,

By th'Image of thee made a King of Bread.

Preſerue our ioy in griefes life, which is this,

Sliding, and fraile, ſoone gone, and moſt vnſure:

O happy FIGVRE, lead vs to thy bliſſe,

To ſee thy face (O Chriſt) which is ſo pure.

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

Sic perhibent qui de magnis maiora loquuntur.

That is,

So they report which of mole-hils

Would make a mountaine by their wils.

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

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

Iudeae multi veniunt, redeunt quo (que) ſtulti:

That is,

To Jury bad men haue recourſe;

And goe from thence as bad or worſe.

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

Doubtfull things.

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

About a mile diſtant from the Citie, they brought vs to a rockey place, where there is a vault vnder the ground as it were a large, porch, from whence we entred into other intricate roomes as it were into a Laberinth, by a great doore of ſtone hewen out of the ſame place, hauing neither iron worke or timber worke about it; but in the ſame place where it grew, there it is ſquared, and made to turne about by the ſkilful Arte of cunning Maſons, and it is of a huge thickneſſe and greatneſſe. So [Page] ſoone as we had paſſed that dore, we crept very lowe, as it were into an Ouen mouth, euery man with a Candle in his hand; and ſo came into a darke roome foure ſquare, with Benches round about of ſtone, hollow, like vnto Mangers, and therin (they ſay) ſome of the noble famely of the Kings and Quéenes of Iſrael and Iudah were buried.

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

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

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

At Bethania they brought vs into a Celler vnder the ground,Bethania. [Page] ouer which there was no houſe, where Lazarus lay dead when Chriſt raiſed him vp to life.

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

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

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

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

Yea, they further reported vnto vs of their owne knowledge, [Page] hauing (as ſhey ſaid) ſéene the ſame, that it caſteth out continual filthy vapours, by whoſe ſtinches and breath the mountaines and valleys many miles about, are (as it were) ſcorched, blaſted, and made vtterly barren: beſides many vgly ſhapes and ſhewes of terrour in it: beſides apples of goodly colour growing by it, which being touched turne all to ſmoake and aſhes.

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

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

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

And thus being loth to interrupt your ſerious domeſticall affaires with forraigne and friuolous matters, I humbly take my leaue: and leaue you to him, who neuer leaueth his.

From Ieruſalem. Anno Dom. 160 [...]. April 7.

Dominationi [...] tuae obſeruantiſsimus, GVILI [...]LMVS BIDDVLPHVS.

Witneſſes hereof our companions in trauell,

William Biddulph.

Ieffrey Kirbie.

Edward Abbot.

Iohn Elkin.

Iaſper Tyon.

LECTOR I.

[Page]

Miraris (Lector) doctus cùm dormit Homerus,

Conni [...]ere aliquo tempore Chaleograph [...]s?

Quae ſunt maiores naui, mea penna notauit;

Ipſe tua lima corrige (quaeſo) leues.

To the Reader.

Doeſt thou maruell (gentle Reader)

That ſome errors paſſe in printing:

When as ſometimes learned Homer

Slips and ſleepes for all his learning?

My pen hath mended greateſt faults,

Which heerein are neglected:

Good Reader, let the leſſer faults

With thy pen be corrected.

Faults eſcaped in printing.

PAg. 6. lin. 5. for we, read were. Pag. 14. lin. 1. for Priamus, read Priam's. Pag. 38. lin. 30. for Domineere read Dominier. Pag. 39. lin. 35. for Theſe read They. Pag. 65. lin. 20. for [...] read rice. Pag. 72. lin. 27. for Tarrcia read Tartaria. Pag. 84. lin. 7. for offende read offended. Pag. 103. lin. 5. for leaning read learning. Pag. 104. lin. 13. for Cergeſens read Gergeſens.

Information about this book

Title statement

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

Biddulph, William.

Edition statement

1609

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A68944

ID [STC]

STC 3051

ID [STC]

ESTC S101961

ID [EEBO-CITATION]

99837764

ID [PROQUEST]

99837764

ID [VID]

2104

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A68944)

Transcribed from: (Early English Books Online ; image set 2104)

Images scanned from microfilm: (Early English books, 1475-1640 ; 623:06, 778:05)

Source

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

Extent

[22], 39, 36-71, [2], 72-85, [1], 86-143, [2] p.

Printed by Th. Haueland. for W. Aspley, and are to bee sold at his shop in Paules Church-yard, at the signe of the Parrot,. London :: 1609.. (Author's name, William Biddulph, appears in the text.) (Editor's preface signed: Theophilus Lauender.) (With a final errata leaf.) (After page 85, even numbers are on rectos.) (Text continuous despite pagination.) (Running title reads: The trauels of certaine Englishmen into farre countreyes.) (Reproductions of the originals in Cambridge University Library and the British Library.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.