THE
POLICIE
OF
THE
Turkish
Empire
.
The
first
Booke
.
Containing
the
State
and
summe
of
the
Turkes
Religion
.
Of
the
first
begining
of
the
Turkish
Religion
,
and
of
the
establishment
thereof
amongest
the
Sarracens
by
their
Prophet
Mahomet
.
Cap.
1.
THat
the
Religion
of
the
Turkes
was
first
forged
and
inuented
by
their
false
Prophet
MAHOMET
:
And
that
the
Sarracens
and
Arabians
his
owne
people
and
countrimen
,
were
the
first
to
whome
he
published
it
:
and
that
they
(
being
seduced
by
his
diuelish
doctrine
and
illusions
)
did
first
entertaine
the
same
,
and
make
profession
of
it
:
There
is
no
man
eyther
of
learning
or
iudgement
in
matters
of
historie
,
that
will
in
any
sorte
make
any
question
of
it
.
Notwithstanding
touching
the
manner
and
time
,
how
and
when
it
began
:
and
vpon
what
occasion
,
and
how
,
the
Turkes
(
being
a
distinct
nation
from
the
Sarracens
)
came
to
embrace
and
professe
it
:
is
not
perhaps
a
thing
so
commonly
knowne
vnto
the
world
,
but
that
the
discouerie
therof
may
of
some
be
accepted
:
And
therefore
it
shall
not
be
amisse
briefly
to
lay
it
open
.
In
the
yeare
of
our
redemption
591.
(
MAVRITIVS
then
Emperour
of
the
Romanes
raigning
in
Constantinople
)
was
MAHOMET
borne
in
Arabia
in
a
village
called
Itrarip
:
This
new
doctrine
(
after
they
had
digested
and
put
it
downe
into
some
rude
and
confused
forme
)
MAHOMET
began
priuately
and
in
secret
to
set
it
abroch
:
making
it
knowne
first
vnto
his
wife
,
and
some
others
that
were
his
followers
,
and
made
them
beleeue
that
the
same
was
commanded
and
deliuered
vnto
him
by
diuine
reuelation
;
and
that
many
times
he
had
secret
conference
with
the
Angell
GABRIEL
purposely
sent
vnto
him
as
he
pretended
from
God
himselfe
out
of
heauen
.
With
these
and
many
other
cunning
sleights
and
illusions
he
abused
the
simplicity
of
diuers
,
and
drew
men
to
haue
him
in
great
admiration
:
Not
long
before
that
MAHOMET
did
enter
into
his
detestable
and
pernicious
practises
in
setting
abroche
his
superstitious
and
diuelish
traditions
:
It
happened
that
the
Empire
of
Rome
was
vsurped
by
one
PHOCAS
,
who
being
a
chiefe
fauorite
,
and
in
principall
authoritie
vnder
the
Emperour
MAVRITIVS
:
Siria
.
Which
done
&
knowing
that
MAHOMET
was
then
grown
to
be
of
great
power
and
estimation
by
reason
of
his
wealth
and
the
opinion
of
his
Religion
(
which
made
him
highly
adored
,
both
of
the
Arabians
and
the
Egyptians
.
)
They
were
easily
drawne
to
elect
and
choose
him
for
their
head
and
gouernour
:
And
being
thereunto
sollicited
,
both
by
secrete
perswasions
and
by
large
and
bountifull
rewards
(
whereby
hee
had
wrought
and
wonne
them
)
they
both
gaue
vnto
him
the
name
and
honour
of
a
Prophet
,
In
this
manner
did
MAHOMET
erect
a
new
Religion
and
kingdome
amongest
the
Sarracens
in
the
yeare
of
grace
623.
And
making
Siria
the
seate
of
his
new
Empire
,
Albunor
.
One
of
his
Disciples
called
ALBVNOR
,
(
being
desirous
to
proue
and
make
tryall
of
the
truth
of
his
doctrine
and
prophecies
)
did
secretly
cause
poyson
to
be
conueied
into
his
drinke
:
The
which
MAHOMET
hauing
taken
,
his
body
presently
in
all
parts
began
to
swell
extreamely
:
and
so
he
gaue
vp
the
ghost
most
miserably
.
For
twelue
daies
did
his
body
lye
vnburied
:
during
all
which
time
their
appeared
no
likely-hoode
of
any
resurrection
;
but
his
Carcasse
yeelded
an
intollerable
and
most
filthie
stench
.
Of
the
originall
of
the
Turkes
:
and
how
they
came
both
to
embrace
the
Religion
and
to
encroch
vpon
the
Empire
of
the
Sarracens
.
Cap.
2.
AFter
the
death
of
MAHOMET
,
Siria
,
and
made
it
the
seate
of
his
kingdome
.
Likewise
after
two
yeares
siege
hee
tooke
and
spoyled
Gaza
,
&
Ierusalem
.
His
successour
,
and
the
thirde
King
or
AMIRA
of
the
Sarracens
was
HAVMAR
or
OMAR
,
Suldans
:
which
worde
since
that
time
hath
beene
vsed
in
another
sence
,
as
a
title
of
greater
and
higher
dignitie
:
by
reason
of
the
excessiue
power
and
soueraigne
authoritie
whereunto
some
of
those
Suldans
afterwards
attained
in
many
of
those
prouinces
.
Which
being
by
them
conuerted
and
augmented
into
great
and
mighty
kingdomes
:
the
name
of
Sultan
grew
to
be
taken
for
an
absolute
Lorde
and
Prince
:
and
so
is
vsed
at
this
day
by
the
Turkes
,
who
haue
subdued
and
annexed
most
of
those
kingdomes
and
prouinces
to
the
Dominions
and
Empire
of
the
Ottomans
.
But
to
our
purpose
;
HAVMAR
thus
ruling
ouer
the
Sarracens
,
Plinie
,
Pomponius
Mela
and
other
auncient
writers
)
their
dwelt
a
people
then
but
obscurely
knowne
by
the
name
of
Turkes
.
The
which
Countrie
being
now
also
inhabited
by
the
Tartars
,
It
is
to
be
presumed
that
both
these
peoples
are
of
one
and
the
same
discent
:
their
language
not
much
differing
or
disagreeing
ech
from
other
.
And
either
of
them
hauing
at
first
vsed
and
imitated
the
manners
,
life
,
and
customes
of
those
auncient
Scithians
:
And
therefore
it
may
well
be
that
the
name
of
Turke
was
giuen
them
in
regarde
of
the
wandring
course
of
life
vsed
by
them
.
And
whereas
both
the
Scythians
in
times
past
,
and
the
Tartars
after
them
,
haue
euer
ben
distinguished
into
many
&
sundry
peoples
:
It
seemeth
that
the
Turkes
were
one
speciall
people
of
the
Tartarians
,
whose
seate
and
dwelling
seemed
to
bee
either
verye
neere
,
or
within
the
straights
and
deserts
of
the
mount
Caucasus
,
which
being
also
called
the
Caspian
streights
,
are
adioyning
to
that
part
of
the
Countrie
which
is
neere
Tanais
.
But
how
so
euer
it
be
,
whether
they
be
of
the
Scythian
brood
with
the
Tartarians
,
or
descended
of
those
auncient
accursed
Israelites
:
Certaine
it
is
that
this
people
in
formerages
had
long
continued
and
liued
shut
vp
and
enclosed
in
that
place
as
in
a
desert
,
seperated
and
disseuered
from
all
the
famous
peoples
of
Asia
,
by
most
vast
and
wilde
mountaines
:
By
reason
whereof
,
and
for
that
they
followed
a
barbarous
and
sauage
life
,
according
to
the
Scythian
vsage
and
farre
different
from
the
ciuill
customes
and
manners
of
the
Asians
,
they
remained
long
vnknowne
vnto
these
partes
of
the
world
vntill
this
time
of
their
first
discent
into
Persia.
Those
Turkes
(
as
we
haue
said
)
being
now
sent
for
by
HORMISDA
King
of
the
Persians
to
ayde
him
against
the
Sarracens
,
But
to
returne
from
whence
we
haue
somewhat
digressed
.
This
Empire
of
the
Turkes
continued
not
long
.
For
after
fiue
discents
of
their
emperors
in
the
yere
1098.
Ottoman
.
and
that
they
had
murdered
the
brother
of
BELCHIAROC
their
fift
and
last
Emperour
:
they
did
sodainly
assaile
and
set
vpon
them
in
diuers
places
,
and
so
expelled
them
out
of
all
the
territories
of
the
kingdome
of
Persia
,
enforcing
them
to
keepe
within
the
bounds
of
the
lesser
Asia
.
Where
vnder
the
gouernment
of
their
Sultans
,
ARTOLVS
,
SOLIMAN
,
and
others
,
they
held
long
and
sharpe
warres
against
those
Christians
that
came
out
of
Europe
to
the
conquest
of
the
Holie
land
.
By
whome
,
and
by
the
resolution
&
good
discipline
of
that
Nation
,
and
our
owne
intestine
diuisions
(
the
most
pestilent
poyson
and
plague
of
all
kingdomes
and
common-weales
)
that
the
whole
estate
of
Christendome
hath
at
this
day
iust
cause
both
to
deplore
the
miserable
condition
and
calamities
of
the
Christians
,
from
whome
these
miscreants
haue
extorted
infinit
kingdomes
,
estates
and
empires
:
and
also
to
feare
and
suspect
the
violent
course
of
their
fortune
,
the
excessiue
greatnesse
of
their
puissance
,
and
the
cruel
disposition
of
their
courages
,
as
being
fatall
to
the
christian
religion
.
For
this
people
being
more
eager
and
zealous
(
than
euer
were
the
Sarracens
,
or
any
others
Pagans
or
Barbarians
)
in
the
propagation
and
extending
both
of
their
empire
,
and
of
their
damnable
sect
and
profession
:
do
openly
,
&
as
it
were
,
by
nature
professe
themselues
the
sworn
&
vowed
enemies
of
Christ
and
his
Gospel
.
And
holding
it
a
meritorious
deed
to
tyrannize
ouer
his
members
,
they
do
bend
and
employ
all
their
Forces
,
Studies
and
Counsailes
,
how
they
may
vtterly
extirpate
the
name
,
memorie
and
faith
of
the
Christians
:
And
how
they
may
plant
and
establish
the
blasphemous
traditions
of
their
prophet
MAHOMET
in
all
the
regions
and
kingdomes
of
the
worlde
.
But
for
the
more
particular
discouery
and
manifestation
of
al
these
matters
,
as
also
touching
the
maner
of
the
rising
,
increase
,
and
augmentation
of
the
Turkish
Empire
,
out
of
so
meane
and
base
a
beginning
,
to
that
glory
,
height
,
and
puissance
of
dominion
,
whereunto
we
see
it
now
growen
and
exalted
:
wee
will
referre
you
to
a
Discourse
which
wee
haue
written
of
the
liues
and
actes
of
the
OTTOMAN
Kings
and
Emperours
:
wherein
all
the
former
matters
are
sufficiently
and
at
large
layd
open
.
In
the
mean
time
we
wil
now
proceed
to
the
vnfolding
of
the
sum
and
secrets
of
their
religion
,
&
to
discouer
the
qualitie
of
their
law
,
ceremonies
&
traditions
.
Of
the
Turkish
Alcoran
,
and
of
the
great
reuerence
which
the
Turkes
beare
vnto
it
.
Cap.
3.
HItherto
haue
we
deliuered
the
inuention
&
first
beginning
of
the
Turkish
religion
with
the
continuaunce
and
establishment
thereof
,
both
vnder
the
Sarracen
and
Turkish
Empire
,
whose
original
also
and
increase
hath
in
part
been
touched
.
Now
are
we
to
consider
of
the
substance
of
their
religion
:
wherein
first
we
will
speake
somewhat
of
their
Alcoran
,
in
which
their
law
&
traditions
are
contained
and
deliuered
:
and
then
wil
we
proceed
to
the
grounds
&
principles
of
their
religion
.
The
whole
sum
and
substance
of
the
Turkish
religion
,
Musaph
.
This
book
is
diuided
into
30
parts
or
Tomes
:
The
Arabians
call
the
same
Curaam
,
which
is
as
much
to
say
,
as
,
The
Beginning
and
end
of
the
Turkes
law
.
And
it
seemeth
to
be
the
very
same
word
which
is
vsuall
amongst
other
Nations
,
though
with
some
difference
,
it
is
most
commonly
called
by
the
name
of
Alcoran
.
Vpon
this
Booke
,
as
vpon
the
very
groundworke
and
chiefe
foundation
doth
the
whole
religion
&
law
of
the
Turks
seeme
to
rely
and
depend
.
And
it
is
a
common
and
generall
tradition
constantly
helde
and
affirmed
by
all
Turkes
whatsoeuer
,
that
the
Archaungell
GABRIEL
and
their
prophet
MAHOMET
did
by
the
singular
grace
and
fauour
of
God
first
of
all
publish
and
disperse
this
booke
throughout
al
partes
of
the
world
.
And
that
MAHOMET
togither
with
his
disciples
did
frame
&
put
the
same
in
writing
in
the
same
maner
&
form
as
it
is
now
receiued
amongst
them
.
But
howsoeuer
the
Turkes
do
dreame
of
the
first
writing
and
inuention
of
this
their
Alcoran
,
and
attribute
the
same
to
their
prophet
MAHOMET
:
yet
it
is
more
than
probable
by
many
coniectures
euen
out
of
their
own
books
&
writings
,
That
neither
the
religion
now
professed
by
the
Turks
,
nor
that
Alcoran
,
Mahomet
.
out
of
which
they
do
now
deriue
their
superstitions
&
ceremonies
,
is
not
the
same
that
was
first
inuented
&
written
by
MAHOMET
:
besides
it
is
apparant
,
by
the
testimony
of
many
,
&
those
most
approoued
Histories
:
that
at
such
time
as
the
Sarracen
empire
(
being
risen
to
some
strength
and
perfection
)
was
first
established
vnder
their
Caliph
in
Babylon
:
and
that
the
Turkes
came
to
be
vnited
and
incorporated
into
the
societie
and
religion
of
the
Saracens
:
there
was
a
new
Draught
made
by
the
authoritie
of
their
chiefe
Gouernours
,
and
with
the
aduise
and
consent
of
their
priests
:
who
secretly
amongst
themselues
caused
an
other
Booke
to
be
deuised
and
written
of
such
traditions
,
rites
and
ceremonies
as
were
thought
requisite
and
needefull
to
bee
vsed
and
obserued
amongest
them
.
And
because
that
forme
of
religion
which
had
beene
at
first
conceiued
and
inuented
by
MAHOMET
and
his
disciples
,
was
found
in
many
thinges
greatly
repugnant
in
it selfe
,
and
ful
of
contrarieties
and
absurdities
:
it
was
in
most
points
either
altered
,
or
abrogated
,
&
new
traditions
and
ordinances
inserted
in
their
places
.
The
which
for
that
it
was
done
in
secret
,
and
without
the
notice
&
knowledge
of
the
common
sort
(
from
whom
it
was
purposely
concealed
:
)
al
those
that
are
of
the
Mahometan
sect
and
religion
haue
euer
bin
and
are
yet
still
persuaded
(
their
Priests
and
Gouernors
still
norishing
and
feeding
that
conceit
in
them
)
that
it
was
the
same
which
was
first
supposed
to
be
written
by
their
great
Prophet
MAHOMET
:
And
that
there
was
no
change
nor
innouation
made
of
any
of
their
auncient
traditions
,
lawes
,
or
ceremonies
,
but
that
all
things
did
continue
and
remaine
entire
&
vnaltred
in
their
Alcoran
according
to
the
first
prescript
&
inuention
of
them
.
Which
opinion
,
although
it
be
currant
amongest
them
,
yet
it
is
thought
,
that
not
onelie
the
Saracens
(
as
hath
beene
already
touched
)
in
the
time
of
their
Empire
did
in
many
points
alter
their
Religion
&
frame
a
new
Alcoran
:
But
that
the
Turkes
also
(
euen
since
their
Monarchie
began
to
rise
to
that
flourishing
estate
wherein
wee
now
see
it
vnder
the
house
of
OTTOMAN
)
haue
in
some
sort
done
the
like
.
And
it
is
not
to
bee
doubted
but
that
their
Religion
as
well
as
their
Empire
is
drawne
and
reduced
into
another
manner
and
forme
both
of
order
and
perfection
,
then
it
was
at
the
first
beginning
.
For
it
is
written
of
MAHOMET
the
second
(
he
that
tooke
and
conquered
the
Cittie
and
Empire
of
Constantinople
,
and
was
the
first
of
the
line
and
house
of
OTTOMAN
that
tooke
vpon
him
the
name
and
tittle
of
Emperor
of
the
Turkes
)
that
he
also
did
in
many
things
alter
and
chaunge
the
lawes
and
Religion
of
the
Turkes
,
abrogating
and
abolishing
many
of
their
olde
and
auncient
traditions
:
And
instituting
and
ordaining
new
in
their
place
.
But
how
so
euer
it
bee
:
whether
that
this
Alcoran
,
Of
the
principles
and
groundes
of
the
Turkes
Religion
:
and
of
the
Eight
Commaundementes
prescribed
in
their
Alcoran
.
Cap.
4.
AMongst
infinite
matters
contained
in
the
Turkish
Alcoran
,
though
there
be
many
thinges
deliuered
touching
their
faith
and
doctrine
:
yet
is
it
for
the
most
part
full
stuffed
and
replenished
with
vaine
&
fantastical
conceits
of
feigned
dreames
,
apparitions
,
visions
,
and
reuelations
:
And
it
aboundeth
(
throughout
all
the
volumes
thereof
)
with
a
number
of
fond
tales
and
fables
,
which
are
euery
where
entermingled
with
the
deliuerie
of
their
superstitions
.
All
which
do
tende
rather
to
make
some
colourable
shew
and
pretence
of
truth
in
their
religion
,
and
to
giue
a
grace
and
countenaunce
of
their
Sect
,
then
to
prescribe
directly
any
matter
of
doctrine
,
or
to
deliuer
the
summe
and
substaunce
of
their
traditions
.
And
it
seemeth
that
that
Booke
was
purposelye
inuented
,
to
induce
and
drawe
all
men
that
shall
reade
or
haue
the
same
,
(
by
the
straunge
reuelations
,
and
forgeries
therein
contained
)
vnto
an
opinion
and
beliefe
,
that
all
thinges
therin
prescribed
,
are
enioyned
vnto
them
by
a
kinde
of
diuine
ordinaunce
and
institution
:
And
that
their
Prophet
MAHOMET
(
the
supposed
Author
of
their
Alcoran
)
was
a
most
holy
and
singular
deuote
man
,
and
one
whome
God
highly
fauored
and
loued
.
Now
touching
the
summe
and
substance
of
their
Religion
,
THe
commaundements
of
the
Turkes
law
are
eight
in
number
:
-
La
Illa
Eillala
Mehemmet
Resullala
.
That
is
to
say
:
There
is
but
one
God
alone
and
Mahomet
is
his
Prophet
.
-
Their
second
Commandement
is
,
Honour
thy
Father
and
thy
mother
with
all
possible
loue
reuerence
and
fidelitie
:
And
attempt
not
any
thing
against
the
good
will
and
liking
of
thy
parents
.
-
Their
third
Commandement
is
,
That
which
thou
wouldest
not
should
bee
done
vnto
thee
doe
not
thou
to
any
other
.
-
Their
fourth
Commandement
willeth
,
That
euery
man
at
the
time
limitted
and
appointed
therevnto
,
doe
repaire
vnto
their
Mosche
,
or
Temple
to
publique
prayers
.
-
Their
fift
Commandement
is
,
That
each
man
doe
within
the
compasse
of
euerie
yeare
orderly
consecrate
and
spend
one
Moneth
in
abstinence
and
fasting
.
-
The
sixt
Commandement
exacteth
,
That
euerie
man
according
to
his
estate
and
calling
doe
giue
Almes
liberally
out
of
his
goods
and
substaunce
.
-
The
seuenth
Commandement
requireth
;
That
each
man
doe
embrace
and
frame
himselfe
to
marriage
:
And
that
he
doe
diligently
obserue
all
such
solemnities
rites
and
ceremonies
,
as
are
ordained
and
required
in
the
solemnizing
therof
,
which
are
hereafter
expressed
in
the
exposition
of
this
Commaundement
.
-
The
Eight
Commandement
chargeth
,
That
no
man
kill
another
in
any
case
by
no
meanes
what
so
euer
,
but
vpon
violent
compulsion
or
by
order
of
lawe
and
publique
iustice
.
The
Exposition
of
the
first
Commaundement
of
the
Turkes
law
,
containing
the
summe
of
their
beliefe
.
Cap.
5.
THese
Eight
Commaundementes
in
the
Turkes
law
,
do
containe
(
as
it
seemeth
)
two
especiall
matters
.
In
fower
of
them
,
namely
in
the
first
,
fourth
,
fift
,
and
sixt
precepts
,
is
set
downe
their
faith
and
dutie
towards
God
:
And
in
the
other
foure
is
contained
their
dutie
towards
man
.
Their
first
precept
consisteth
of
two
partes
:
For
it
comprehendeth
their
faith
and
beliefe
which
they
haue
of
the
Godhead
,
and
their
opinion
or
beliefe
which
they
haue
of
their
Prophet
MAHOMET
.
Touching
the
Godhead
,
Acta
,
Alla
,
Bisigus
,
Verdi
,
Colarc
,
Verdi
,
Diuerdi
,
Agfluerdi
.
The
meaning
of
which
wordes
is
thus
:
There
is
no
other
cause
why
God
did
endue
and
adorne
mankind
with
reason
and
vnderstanding
aboue
other
of
his
creatures
,
but
onely
to
the
ende
we
should
diligently
and
effectually
consider
in
our
mindes
the
infinite
largenes
of
the
diuine
grace
and
bounty
,
and
the
omnipotencie
of
the
eternall
Deity
:
And
for
this
cause
onely
did
he
place
the
eyes
in
mans
body
,
that
hee
shoulde
behold
and
acknowledge
his
admirable
works
and
creatures
,
which
he
hath
made
in
great
aboundance
by
his
diuine
power
and
omnipotencie
:
And
therefore
also
did
he
fasten
eares
to
the
head
of
man
,
that
hee
shoulde
attend
and
hearken
to
the
wordes
of
the
heauenly
law
,
and
that
,
hauing
heard
and
well
vnderstoode
them
,
hee
shoulde
diligently
keepe
and
obserue
them
:
Moreouer
God
hath
distributed
diuerse
and
sundry
tongues
and
languages
amongst
men
,
to
th'
intent
one
should
instruct
and
teach
another
in
the
knowledge
of
the
diuine
law
.
Besides
they
do
obserue
also
these
words
of
their
Alcoran
,
with
great
solemnitie
.
Acta
,
Alla
,
Bisi
,
Sagluc
,
Chuerdi
.
That
is
:
God
hath
giuen
vnto
men
health
of
body
,
as
one
not
the
least
of
his
gifts
and
graces
to
the
intent
we
should
not
suffer
slouth
and
sluggishnes
so
to
take
roote
and
to
bee
grounded
in
vs
,
that
we
should
thereby
in
any
sort
neglect
that
dutie
and
seruice
which
we
owe
vnto
him
:
nor
that
we
should
be
so
addicted
to
the
following
of
our
worldly
affaires
or
businesse
,
that
we
should
be
withdrawne
thereby
from
the
worship
and
seruice
of
God
.
All
these
sentences
,
&
many
other
of
the
like
kinde
,
dispersed
throughout
their
Alcoran
,
doe
shewe
,
that
though
the
Turkes
in
many
thinges
doe
conceiue
aright
of
God
and
his
workes
:
Yet
the
knowledge
and
meditation
which
they
haue
of
the
wisedome
,
power
,
and
goodnesse
of
God
,
is
onely
by
an
externall
consideration
of
worldly
benefites
:
And
they
doe
apprehend
the
same
onely
by
the
naturall
powers
and
faculties
of
their
mind
and
vnderstanding
.
But
as
for
that
heauenly
and
diuine
contemplation
,
which
ought
to
bee
inwardly
and
spiritually
in
the
heart
and
soule
of
man
:
by
which
they
should
acknowledge
the
infinite
loue
of
God
towards
mankind
both
in
and
after
our
creation
:
by
freeing
vs
from
the
power
of
death
,
Hell
,
and
damnation
:
By
which
also
we
are
to
consider
the
misterie
of
our
redemtion
,
the
wonderfull
worke
of
our
saluation
,
the
powerfull
working
of
Gods
holy
spirit
within
vs
:
by
kindling
in
vs
a
true
,
liuely
,
and
quickning
faith
in
his
mercies
,
by
reuiuing
and
conforting
vs
in
the
hope
of
his
promises
,
by
sanctifying
our
thoughts
and
cogitations
,
by
mortifying
our
sinfull
lusts
and
affections
,
&
by
raising
of
vs
to
the
hope
and
expectation
of
immortall
,
heauenly
,
and
spirituall
ioyes
.
Of
this
they
haue
no
apprehension
nor
knowledge
,
no
sence
nor
feeling
.
And
the
reason
is
,
for
that
they
reiect
the
meanes
whereby
God
doth
impart
those
spiritual
graces
&
blessings
vnto
vs
:
namely
,
the
acknowledging
of
his
beloued
sonne
,
in
whome
onely
he
is
wel
pleased
with
vs
:
and
the
knowledge
of
his
holy
Scriptures
,
which
being
giuen
by
inspiration
,
are
the
onely
meane
to
instruct
vs
.
Of
the
former
part
of
this
Commandement
,
namely
,
Mahomet
.
of
the
beliefe
of
the
Mahometists
touching
the
godhead
,
we
haue
spoken
sufficient
:
Let
vs
now
examine
the
other
part
of
their
beliefe
,
and
see
what
the
Turkes
doe
thinke
of
their
Prophet
MAHOMET
.
Whome
as
they
haue
blasphemously
ioyned
and
associated
with
God
himselfe
in
this
commaundement
:
so
do
they
attribute
vnto
him
no
lesse
then
diuine
and
holy
worshippe
:
by
reason
that
from
him
they
deriue
their
law
and
Religion
,
as
they
thinke
that
hee
had
it
from
God
by
speciall
grace
and
reuelation
.
Notwithstanding
though
the
Turkes
doe
hold
that
their
law
prescribed
and
written
in
their
Alcoran
is
now
the
onely
true
law
of
God
,
wherein
his
wil
is
reuealed
,
Mahomet
,
and
the
lawes
of
each
of
them
.
and
according
to
the
which
they
are
bounde
to
serue
and
worshippe
him
:
Yet
doe
they
not
denie
,
but
that
God
did
heretofore
giue
a
law
vnto
the
Iewes
by
Moyses
,
after
the
which
hee
commaunded
himselfe
then
to
bee
serued
:
And
that
all
the
Iewes
that
liued
before
the
time
of
Christ
,
and
did
frame
their
liues
according
to
the
same
,
shall
be
saued
by
the
obseruation
of
that
lawe
.
And
they
acknowledge
also
that
that
law
continued
in
force
vntill
the
time
that
Christ
came
into
the
worlde
.
Whome
they
confesse
likewise
to
bee
the
Sonne
of
the
Virgine
Marie
:
and
to
haue
beene
sent
from
God
as
a
most
holy
Prophet
with
a
new
lawe
for
the
reformation
of
the
worlde
:
And
that
from
thencefoorth
men
were
bounde
to
obserue
the
doctrine
,
Gospell
,
and
Commaundements
of
Christ
,
till
such
time
as
it
pleased
God
afterwardes
to
send
his
Prophet
MAHOMET
:
by
whome
(
they
say
)
God
last
of
all
made
knowne
his
will
and
pleasure
,
how
and
in
what
sorte
he
would
bee
worshipped
:
And
that
all
other
lawes
should
from
thencefoorth
be
abolished
:
and
that
the
law
taught
and
written
by
MAHOMET
should
onely
be
receiued
and
obserued
:
which
(
as
they
pretend
)
is
the
same
law
,
and
no
other
then
such
as
God
gaue
of
olde
vnto
Abraham
:
from
whome
MAHOMET
,
being
descended
directly
of
the
line
and
feede
of
Ismael
,
hee
was
appointed
by
God
himselfe
to
reuiue
and
to
restore
the
same
:
And
therefore
hauing
it
reuealed
vnto
him
by
speciall
grace
and
fauour
from
God
,
hee
was
commaunded
to
publish
and
to
reestablish
it
in
the
world
.
And
for
this
cause
they
call
MAHOMET
in
their
language
:
Acurzamam
Penegaber
,
That
is
to
saye
:
The
last
Prophet
sent
from
God
.
Hereupon
it
is
a
common
opinion
and
tradition
amongst
the
Turkes
:
that
Moyses
,
Christ
,
and
MAHOMET
are
three
of
the
greatest
Prophetes
,
and
of
principall
accompt
and
reconing
aboue
all
others
:
That
they
were
each
of
them
sent
from
God
,
and
were
most
excellent
,
holy
,
and
good
men
,
all
of
them
highly
fauoured
and
beloued
of
God
.
They
affirme
also
that
both
Moyses
,
Christ
,
and
MAHOMET
are
of
equall
and
like
accompt
and
estimate
in
the
sight
of
God
:
not
one
of
them
hauing
preheminence
aboue
another
.
And
therefore
if
any
one
doe
happen
to
blaspheme
either
Christ
,
or
his
mother
the
Virgine
Marie
:
Of
the
Ceremonie
of
Turkish
Circumcision
.
Cap.
6.
YOu
haue
hearde
wherein
the
Turkish
faith
and
beliefe
consisteth
,
and
what
opinion
they
haue
touching
the
essence
of
the
Godhead
:
You
see
also
how
superstitiously
they
are
addicted
to
to
the
reuerence
and
honour
of
their
Prophete
MAHOMET
:
whome
hauing
ioyntly
placed
with
God
himselfe
in
theyr
first
Commaundement
,
they
doe
also
in
a
sorte
make
him
partaker
of
his
diuine
worshippe
.
And
because
they
holde
it
requisite
and
necessarie
that
all
the
world
should
acknowledge
him
as
a
most
holy
and
heauenly
Prophet
,
purposely
and
expresly
sent
from
God
to
teach
and
instruct
mankinde
in
the
lawe
and
will
of
God
,
according
to
such
ceremonies
and
traditions
as
are
commaunded
and
deliuered
in
their
lawe
:
therefore
they
do
suppose
that
al
men
are
bounden
both
to
do
him
diuine
honors
,
and
(
acknowledging
him
for
Gods
Prophet
)
to
embrace
his
Sect
and
superstitions
,
as
being
to
be
preferred
before
all
other
lawes
and
professions
whatsoeuer
.
In
regarde
whereof
they
doe
also
esteeme
and
professours
thereof
to
be
a
people
peculiarly
beloued
and
highly
fauoured
of
God
.
Thus
as
they
haue
made
and
coyned
a
seuerall
and
particular
lawe
vnto
themselues
,
making
MAHOMET
the
sole
Patrone
of
their
Sect
,
and
the
onely
Obiect
of
their
Deuotion
:
so
haue
they
taken
vp
the
ceremonie
of
Circumcision
,
Mahomet
.
as
a
speciall
badge
and
token
of
their
sect
&
religion
.
By
the
which
they
do
seeme
to
consecrate
and
dedicate
themselues
to
the
profession
of
Mahometisme
,
and
do
(
as
it
were
)
vow
all
honour
,
loue
and
reuerence
vnto
MAHOMET
,
Imagining
,
that
no
man
can
please
nor
beleeue
in
God
aright
except
he
honour
and
worship
him
as
his
best
beloued
Prophet
.
Hence
it
is
that
they
doe
holde
all
other
nations
&
peoples
for
prophane
&
irreligious
,
who
are
not
incorporated
by
this
ceremonie
into
the
societie
of
their
faith
and
religion
:
and
they
repute
none
for
true
and
perfect
Turkes
,
who
haue
not
taken
vpon
them
this
marke
and
seale
of
Turkish
Circumcision
,
which
in
their
language
they
call
Tsuneth
.
The
nature
whereof
,
that
it
may
the
better
be
discerned
:
wee
will
briefly
shew
,
both
what
it
is
,
and
howe
it
first
began
,
and
yet
is
continued
amongest
the
Iewes
:
next
,
how
,
and
in
what
maner
it
is
vsed
by
the
Turks
:
and
lastly
shall
be
touched
wherein
these
two
people
do
differ
each
from
other
in
the
vse
and
obseruation
of
this
ceremony
.
But
the
Iewes
(
amongest
whome
especially
circumcision
was
euer
and
most
religiously
continued
)
in
the
stubburnnes
and
blindenesse
of
their
hearts
,
opposing
themselues
against
the
Diuinitie
of
Christ
the
Messiah
,
and
against
the
trueth
of
Christian
religion
,
and
persisting
with
obstinacie
in
the
obseruation
of
their
ancient
rites
and
traditions
:
they
haue
stil
retained
and
obserued
this
ceremonie
of
Circumcision
,
and
doe
euen
to
this
day
continue
the
same
amongst
them
in
all
partes
of
the
world
,
wheresoeuer
they
liue
dispersed
.
And
they
will
not
see
,
that
the
same
is
nowe
conuerted
from
a
holy
and
sacred
sacrament
,
to
a
most
idle
and
vaine
ceremony
.
And
that
it
is
left
vnto
them
by
the
iust
iudgement
of
God
,
as
a
worthie
clogge
and
burthen
to
their
faithlesse
soules
and
consciences
,
rather
than
as
a
token
of
any
Good
or
Blessing
to
be
expected
from
him
.
Nowe
,
as
the
Iewes
haue
shewed
themselues
most
obstinate
in
the
blindnesse
of
their
hearts
by
the
retaining
of
this
ceremonie
and
their
olde
traditions
:
so
the
Turkes
likewise
,
no
lesse
vaine
in
the
idlenesse
of
their
owne
imaginations
,
haue
and
do
vse
Circumcision
,
as
a
speciall
token
or
marke
of
their
fond
and
superstitious
sect
,
euen
by
the
institution
and
ordinance
of
their
prophet
MAHOMET
:
who
therein
(
as
in
many
other
things
,
Mahomet
.
hauing
immitated
the
Iewes
)
did
either
take
it
vp
,
and
borrow
it
from
them
:
or
else
beeing
himselfe
an
Ismaelite
by
discent
,
and
so
deriued
from
Abraham
,
&
his
mother
also
being
a
Iew
borne
,
and
so
both
his
parents
being
come
of
two
circumcised
nations
,
hee
did
therefore
in
the
inuention
and
framing
of
his
new
law
and
blasphemies
,
shew
his
great
affection
to
this
ceremonie
of
Circumcision
:
and
inserting
the
same
amongst
his
other
traditions
,
he
commaunded
it
to
be
obserued
of
his
disciples
and
followers
.
In
regard
whereof
the
Turkes
also
obseruing
the
lawe
of
MAHOMET
,
do
impose
and
obtrude
it
vpon
all
those
that
shall
be
any
way
admitted
into
the
societie
of
their
religion
.
And
their
order
is
,
that
not
onely
all
the
male
children
of
naturall
borne
Turks
should
in
their
infancie
be
circumcised
:
but
that
all
others
also
both
men
and
children
shal
be
the
like
:
who
shal
either
voluntarily
or
by
constraint
be
brought
to
the
embracing
of
their
religion
.
Touching
the
order
obserued
by
the
Turkes
in
the
circumcising
of
their
children
,
it
is
in
this
manner
:
When
the
childe
is
come
to
be
of
eight
yeeres
of
age
(
which
is
the
vsuall
and
ordinary
time
appoynted
for
to
circumcise
them
)
they
doe
first
of
all
inuite
all
their
friends
,
kinsfolks
,
La
Illah
,
Illelath
Mehemmet
Iresul
Allah
:
Taure
Begamber
Hach
:
that
is
,
There
is
but
one
onely
God
,
and
MAHOMET
his
Prophet
;
one
Creator
,
and
his
Prophets
are
equall
.
This
done
,
(
to
the
intent
hee
may
take
away
all
feare
from
the
Childe
)
he
saith
,
that
he
will
not
meddle
anie
farther
with
him
at
that
time
,
but
that
he
will
deferre
the
Circumcision
till
the
next
day
:
and
so
maketh
shew
that
he
will
depart
.
But
presently
returning
,
and
feigning
that
hee
hath
forgotten
and
omitted
some-thing
which
is
requisite
in
the
preparation
of
that
Ceremonie
,
hee
beginneth
againe
to
handle
the
Childe
as
before
:
and
then
(
vpon
a
sodain
)
cutteth
away
the
skinne
,
putting
vppon
the
wound
a
little
salt
and
fine
bumbast
;
and
so
(
from
that
time
forward
)
the
partie
is
accompted
for
a
Musulman
,
that
is
,
One
circumcised
,
or
a
profest
Mahometist
.
After
this
,
(
the
solemnitie
of
their
Feast
continuing
three
whole
dayes
together
)
they
doo
lead
the
Partie
circumcised
to
the
Bath
with
great
pompe
and
triumph
:
and
as
he
goeth
homewards
,
hee
is
led
in
the
middest
of
all
the
Guests
;
who
(
at
his
returne
into
the
house
)
doo
present
him
with
great
Guifts
&
Presents
:
some
bestowing
on
him
rich
Garments
of
silke
,
veluet
,
and
such
like
;
others
giuing
him
standing
cups
or
boules
of
siluer
or
other
plate
;
some
presenting
him
with
money
,
and
others
with
horses
:
&
the
women
giue
him
shirts
,
hand-kerchers
,
and
such
like
;
euerie
one
according
to
the
abilitie
of
their
estate
and
calling
.
The
Females
amongst
the
Turkes
,
though
they
bee
not
circumcised
indeed
as
the
men
,
yet
they
are
made
or
admitted
Musulmans
with
the
like
solemnitie
,
by
pronouncing
the
same
words
that
are
before
rehearsed
.
But
when
anie
Christian
or
other
Stranger
is
by
his
owne
choyce
and
voluntarie
motion
to
bee
circumcised
,
By
the
manner
of
the
Turkish
Circumcision
heere
recited
and
discouered
:
it
appeareth
,
that
though
in
the
substaunce
and
matter
of
this
ceremonie
,
they
doe
agree
with
the
Iewes
:
yet
in
the
forme
thereof
,
they
do
differ
and
disagree
in
many
things
.
The
explanation
of
their
second
Commaundement
,
touching
the
obedience
of
children
towards
their
parents
.
Cap.
7.
IN
their
second
Commandement
is
required
such
dutifull
regard
and
obedience
of
children
towards
their
parents
,
that
they
are
forbidden
to
oppose
themselues
against
them
,
or
any
way
to
contradict
them
either
in
word
or
deede
.
It
enioyneth
them
also
to
take
carefull
heed
,
and
to
vse
al
possible
diligence
,
that
they
do
not
giue
them
anie
cause
or
occasion
of
complaint
,
greefe
or
lamentation
.
And
if
by
chance
it
happen
that
their
parents
fall
into
pouertie
,
or
be
pressed
with
any
wants
or
penury
,
or
with
any
mishap
or
misfortune
whatsoeuer
,
their
sons
stand
charged
by
vertue
of
this
commaundement
to
succour
and
relieue
them
both
with
their
substance
,
and
with
their
best
aduise
and
counsel
:
Insomuch
that
they
must
not
stick
to
imploy
&
spend
all
their
wealth
for
the
good
and
welfare
of
their
parents
.
Moreouer
,
this
do
they
adde
vnto
this
commandement
,
that
the
children
do
in
any
case
take
heed
how
they
do
drawe
the
iust
and
lawfull
curse
of
the
parents
vpon
them
:
for
they
are
of
opinion
,
that
the
curse
that
proceedeth
from
parents
against
the
children
wil
light
vpon
them
so
heauily
as
it
will
cause
their
vtter
ruine
and
destruction
:
That
if
a
tree
be
planted
in
a
barren
soile
,
it
can
not
bring
forth
fruit
of
a
plesant
taste
,
but
that
the
tree
will
bee
of
the
nature
of
the
ground
,
&
the
fruit
will
be
of
the
nature
of
the
tree
:
therfore
their
principal
care
&
indeuor
is
,
that
by
how
much
the
more
the
age
of
their
infants
is
subiect
to
tendernesse
and
simplicitie
,
so
much
the
more
carefully
to
traine
them
vp
to
modesty
&
good
behauior
,
to
piety
and
to
vertue
.
And
they
hold
it
necessary
that
the
parents
shuld
in
this
thing
specially
make
a
shew
of
their
loue
&
affection
toward
their
children
:
bicause
hauing
once
brought
them
by
moderat
chasticement
to
tread
in
the
path
of
vertue
:
it
may
be
a
meane
afterwards
when
they
grow
to
yeeres
,
that
the
discipline
of
their
parents
will
be
still
before
their
eyes
,
and
will
remaine
so
deeply
imprinted
in
their
mindes
,
that
they
will
neuer
forget
their
fatherly
admonitions
,
nor
pretermit
that
obedience
which
is
due
to
them
.
The
Explanation
of
the
third
Commaundement
of
the
Turkes
law
,
touching
their
behauior
towards
all
men
.
Cap.
8.
Vpon
the
equitie
of
this
commaundement
(
as
it
seemeth
)
is
the
ciuill
Iustice
of
the
Turkes
(
for
the
most
part
,
and
in
most
cases
)
grounded
:
The
exposition
of
their
fourth
Commaundement
,
touching
the
maner
and
ceremonirs
of
the
Turks
in
their
prayer
.
Cap.
9.
IN
their
fourth
precept
it
is
enacted
,
That
the
Turkes
do
repaire
fiue
times
euery
day
at
the
houres
and
times
limited
and
appointed
vnto
their
Temples
,
which
in
their
language
are
called
,
Meschit
or
Mosche
:
and
that
they
doe
come
prepared
therevnto
,
with
their
mindes
well
disposed
,
and
with
good
deuotion
.
Tamzit
,
or
Salanamazzi
.
The
next
is
about
noone
or
midday
,
of
them
called
Hulenamazzi
.
The
third
houre
is
a
little
before
sunne
set
,
which
they
terme
Inchindi
namazzi
.
The
fourth
is
after
sunne
set
,
and
they
call
that
time
Acsannumarri
.
The
fift
and
last
houre
of
their
deuotion
,
is
at
the
time
that
they
prepare
themselues
to
sleepe
,
being
about
the
second
houre
of
the
night
,
which
in
their
language
is
named
I
at
si
namazzi
:
Al
these
houres
are
ordained
by
a
solemne
rite
&
ordinance
for
the
Turks
to
betake
themselues
to
their
prayers
and
orisons
.
And
therefore
at
all
these
times
,
when
they
are
to
goe
vnto
their
Mosches
or
Meschits
:
certain
of
their
Priests
whom
they
call
Meizin
,
get
vp
into
the
towers
of
their
Temples
,
which
are
built
round
in
the
manner
of
watch-towers
,
or
lanternes
,
and
are
of
a
wonderfull
height
:
and
there
they
doe
sing
out
aloud
a
certaine
Hymne
or
Song
:
Allah
Hethber
,
that
is
,
God
is
God
alone
.
This
done
(
which
is
as
it
were
)
a
summons
or
meanes
to
call
the
people
together
to
their
prayers
(
for
that
they
haue
no
vse
of
Bels
:
)
Then
they
that
are
disposed
to
pray
make
themselues
ready
to
goe
to
their
Temples
,
which
they
do
in
this
manner
.
First
they
go
to
the
necessities
of
nature
,
to
empty
their
bodies
from
inward
filth
.
That
done
,
they
wash
themselues
all
ouer
with
faire
and
fresh
water
.
And
this
custome
doe
both
men
and
women
obserue
very
religiously
:
hauing
done
bathing
of
themselues
according
to
their
vsuall
order
,
they
do
thrice
ouer-wash
their
hands
,
and
three
seuerall
times
also
do
they
wash
their
mouthes
,
and
so
their
nose
,
and
their
face
likewise
,
and
after
that
their
armes
euen
to
their
elbows
,
and
then
their
eares
.
And
with
both
hands
together
do
they
vse
to
wash
&
rubbe
their
neckes
,
each
of
these
after
other
.
Whilest
they
are
thus
washing
of
all
these
parts
of
their
bodies
:
They
do
recite
these
wordes
of
one
of
their
Psalmes
,
Eleache
,
motte
ohi
affro
.
Then
last
of
al
they
wash
their
legges
vp
to
the
knees
.
And
whilest
they
are
girding
themselues
and
putting
on
their
waste
,
they
doe
pronounce
another
psalme
in
these
wordes
,
Li
illa
phi
circison
.
Thus
hauing
made
themselues
all
cleane
&
pure
as
they
suppose
:
Then
do
they
set
forwards
towarde
the
Temple
with
a
very
soft
and
easie
pase
,
for
they
do
thinke
it
an
vnseemely
thing
for
a
man
to
be
immoderately
hasty
in
his
going
:
and
that
it
is
as
if
a
man
were
flying
and
running
away
.
And
they
are
of
opinion
also
,
that
such
speedinesse
and
swiftnesse
of
pace
doeth
hinder
the
deuotion
of
their
mindes
,
and
doth
make
them
lesse
intentiue
to
their
prayers
.
If
any
of
them
,
as
they
go
,
happen
to
belch
or
breake
winde
,
they
think
that
all
the
former
washing
and
cleansing
vsed
by
that
person
is
in
vaine
,
and
to
no
purpose
:
and
they
holde
it
requisit
,
that
he
returne
home
againe
,
and
new
wash
himselfe
as
before
.
If
any
of
them
through
sloath
and
lazinesse
do
neglect
this
ceremonie
of
washing
themselues
,
they
are
fully
persuaded
,
that
the
prayers
of
such
are
not
onely
not
heard
,
but
that
they
drawe
vpon
them
by
this
sinne
the
wrath
and
indignation
of
God
more
greeuously
,
than
they
could
obtaine
grace
and
mercy
by
their
prayers
made
vnto
him
.
So
great
holinesse
doe
they
impute
to
this
outward
ceremonie
,
being
more
than
pharisaicall
superstition
.
After
they
haue
in
this
maner
prepared
themselues
to
their
prayers
,
&
that
they
be
assembled
in
their
Temple
,
they
do
altogether
,
and
all
at
once
turne
their
faces
towards
the
South
,
contrary
to
the
guise
and
order
,
both
of
the
Iewes
and
Christians
,
who
vse
to
pray
towardes
the
East
.
Meizin
,
or
some
one
of
their
Priests
standing
vp
,
with
their
bodies
streight
and
vpright
,
doe
openly
reade
those
same
Hymnes
or
Psalmes
,
which
they
before
sang
vppon
the
toppe
of
their
Towers
.
Vppon
the
first
hearing
of
their
voyce
,
euerie
man
doeth
presently
thrust
both
his
hands
betweene
his
waste
&
girdle
,
so
that
they
stand
as
if
their
hands
were
tied
and
bound
to
their
bodies
.
And
they
cast
downe
their
heades
towardes
the
ground
with
a
wonderfull
shew
of
deuotion
:
and
without
any
mouing
or
stirring
of
any
part
of
their
bodies
at
all
,
as
if
they
were
in
a
most
profound
studie
or
contemplation
.
Then
riseth
vp
another
Priest
of
another
order
(
whome
they
call
Imam
)
and
with
a
high
voice
readeth
a
Psalme
.
And
the
Meirin
answereth
him
in
manner
of
a
Clarke
.
As
soone
as
this
Psalme
is
ended
,
all
of
them
doe
foorthwith
fall
flat
vpon
the
ground
crying
Sabanalla
,
Sabanalla
,
Sabanalla
:
That
is
,
O
God
bee
mercifull
vnto
vs
most
miserable
Sinners
.
Then
one
of
their
Priests
(
who
is
as
it
were
master
of
the
ceremonies
)
beginneth
a
praier
which
(
as
they
affirme
)
was
first
inuented
and
vsed
by
MAHOMET
himselfe
,
and
by
him
taught
to
his
Disciples
:
All
the
people
likewise
lying
still
prostrate
vpon
the
ground
,
doe
with
a
lowde
and
high
voice
say
the
same
praier
together
with
their
Priest
in
this
manner
.
In
the
name
of
the
religious
and
mercifull
God
:
Mahomet
.
praised
bee
the
Soueraigne
Lord
of
the
world
,
the
pittifull
,
the
mercifull
:
The
Lord
of
the
day
of
iudgement
.
Thee
we
serue
,
from
thee
we
looke
for
helpe
.
Shew
vnto
vs
the
right
way
,
that
which
thou
hast
shewed
vnto
thy
Prophets
:
not
that
for
which
thou
art
angrie
with
the
wicked
.
Amen
.
Thus
doe
they
continue
lying
prostrate
on
the
ground
vppon
their
faces
,
till
such
time
as
their
Imam
haue
againe
repeated
and
reade
ouer
the
Himne
or
Psalme
last
before
receiued
.
Which
being
done
,
all
of
them
doe
rise
vp
together
and
at
one
instant
:
and
this
manner
of
praying
do
they
reiterate
oftentimes
,
three
,
fower
,
or
fiue
times
more
or
lesse
according
to
the
solemnity
of
the
time
,
in
such
order
as
is
prescribed
vnto
them
in
their
law
.
At
the
length
,
all
of
them
fall
downe
vpon
their
knees
:
And
then
their
Meizin
with
a
lowde
and
audible
voice
,
and
with
great
ceremonie
praieth
vnto
God
,
that
it
would
please
him
to
graunt
his
grace
and
spirit
vnto
the
Christians
,
Iewes
,
and
Greekes
,
and
to
al
other
who
are
Aliens
&
strangers
from
their
faith
,
that
they
may
imbrace
the
law
and
religion
of
MAHOMET
.
This
praier
ended
,
they
do
draw
their
hands
all
at
once
from
vnder
their
girdles
:
And
then
lifting
them
vp
towards
heauen
,
they
doe
crie
with
a
lowde
voice
,
Amin
,
Amin.
Afterwards
hauing
wyped
or
stroked
their
eyes
with
their
hands
,
they
doe
returne
euerie
man
to
his
home
.
Glumaagun
,
and
is
by
them
obserued
for
a
holy
day
in
the
same
maner
as
the
Christians
doe
keepe
the
Sunday
or
Sabaoth
day
,
for
that
MAHOMET
(
as
they
say
)
was
borne
vpon
that
day
.
)
And
likewise
vpon
their
fasting
daies
,
they
haue
an
order
in
their
praiers
somewhat
different
from
their
other
daies
.
For
vpon
that
day
certaine
of
their
Priests
(
whome
they
call
Antippi
)
hauing
vsed
diuers
&
sundry
ceremonies
in
a
certaine
place
,
which
(
being
in
the
middest
of
their
Temple
)
is
some
30.
steps
high
,
and
is
more
eminent
then
the
other
parts
of
their
Temple
:
from
thence
(
as
it
were
)
out
of
a
Pulpit
he
readeth
vnto
them
somethings
concerning
the
life
of
MAHOMET
:
After
which
,
two
little
boyes
stand
vp
singing
certaine
praiers
:
who
hauing
ended
their
songs
,
then
beginneth
the
Priest
and
all
the
people
to
sing
a
Psalme
with
a
low
voice
.
And
then
for
halfe
an
hower
together
they
cry
Illah
Illelath
:
That
is
,
Ther
is
but
one
God
.
Thus
when
they
haue
made
an
end
of
all
their
praiers
:
One
of
the
Antippi
,
out
of
that
high
place
before
mentioned
sheweth
forth
vnto
the
people
a
Launce
&
a
Cimitary
:
And
so
exhorteth
them
to
be
ready
with
sword
in
hand
,
&
to
vse
both
their
swords
and
their
Launces
for
the
defence
of
their
religion
,
against
all
such
as
are
enemies
to
the
law
of
MAHOMET
.
You
haue
heard
in
what
manner
the
Turkes
do
behaue
themselues
,
&
what
ceremonies
they
do
vse
both
before
their
comming
to
the
Temple
,
and
whilest
they
are
at
their
praiers
:
Now
in
a
worde
or
two
shall
bee
shewed
,
what
persons
may
lawfully
resort
and
enter
into
their
Churches
,
and
be
present
at
their
praiers
,
and
who
they
be
that
bee
forbidden
so
to
doe
.
First
themselues
do
neuer
enter
into
their
Meschits
,
vnlesse
it
bee
of
purpose
to
pray
either
in
priuate
,
or
at
their
vsuall
howers
of
praiers
.
Besides
it
is
not
lawfull
for
all
sortes
of
people
to
come
thither
:
But
many
are
interdicted
and
debarred
both
from
entring
into
their
Meschits
,
and
from
communicating
with
them
in
their
prayers
.
Such
are
all
those
that
haue
committed
murther
or
man-slaughter
,
or
are
infected
and
polluted
with
any
knowen
and
notable
vices
.
Besides
all
notorious
drunkards
,
and
all
gamesters
and
ruffians
,
all
adulterers
and
vsurrers
:
all
such
as
are
deformed
and
diseased
,
or
of
an
vnsound
constitution
of
their
bodies
.
Moreouer
all
kinde
of
women
vnmaried
,
and
those
that
are
of
a
lewd
and
vnchast
life
,
as
bawdes
,
whores
,
curtizans
and
such
like
,
they
are
debarred
from
entring
into
their
Temples
,
for
they
holde
them
to
bee
filthyly
polluted
and
vncleane
.
Howbeit
married
wiues
,
maidens
,
and
such
as
haue
beene
widdowes
but
of
fiue
weekes
continuaunce
,
maye
haue
lawefull
accesse
,
and
bee
presente
at
their
praiers
.
Notwithstanding
all
the
women
doe
stand
apart
by
themselues
and
seuered
from
the
men
,
in
a
peculiar
place
purposely
appointed
for
them
:
so
as
they
may
not
bee
seene
nor
perceiued
by
them
.
And
this
they
doe
,
least
that
the
men
by
the
sight
of
the
women
in
the
time
of
praier
,
bee
drawne
away
with
vnchast
and
vncleane
thoughts
,
wherby
both
themselues
and
their
Temples
should
be
defiled
with
the
sinne
of
vncleanesse
.
All
this
are
they
bound
to
obserue
by
the
law
of
MAHOMET
:
And
all
in
generall
are
enioyned
diligently
to
repaire
to
the
Temple
&
to
be
present
at
their
ceremonies
:
Howbeit
the
women
vse
not
to
goe
euerie
day
to
the
Church
to
praiers
,
but
onely
on
the
Fridaies
,
and
at
their
feast
of
Easter
.
Yet
if
any
man
either
for
slouth
or
for
the
care
of
worldly
matters
,
do
neglect
to
frequent
the
Church
at
times
of
praier
(
especially
on
such
daies
as
are
appointed
for
their
solemne
Fast
)
They
doe
holde
that
man
farre
worse
then
any
Christian
:
And
after
his
death
,
they
will
not
vouchsafe
him
any
honest
buriall
,
but
casting
forth
his
body
among
the
carcases
of
such
as
haue
bene
quartered
and
dismembred
by
the
executioners
,
they
doe
leaue
him
to
the
praye
to
bee
deuoured
and
eaten
of
dogges
,
and
of
the
foules
of
the
ayre
.
The
Exposition
of
the
fift
Commandement
touching
the
manner
of
fasting
amongst
the
Turkes
.
Cap.
10.
IT
is
a
duty
necessarily
required
of
the
Turks
by
the
fift
Commaundement
of
their
lawe
,
That
in
euerie
yeare
they
doe
consecrate
one
whole
moneth
to
solemne
fasting
,
Remezan
.
And
they
doe
obserue
and
celebrate
it
with
exceeding
ioyfulnesse
,
and
(
in
their
kinde
)
with
a
wonderfull
shew
of
Religion
:
the
manner
whereof
is
thus
:
During
all
that
day
which
is
dedicated
to
fasting
,
they
doe
abstaine
not
onely
from
eating
and
drinking
,
but
they
are
verie
carefull
also
to
keepe
themselues
from
any
sinne
:
And
they
tast
not
of
any
meate
or
drinke
till
such
time
as
they
see
the
starres
shining
in
the
firmament
.
Then
doe
they
fall
to
banqueting
,
and
making
of
good
cheare
almost
all
the
night
following
:
gorging
themselues
with
the
most
delicate
and
daintie
meates
that
can
be
gotten
:
Not
vnlike
those
sauage
beastes
,
which
lurking
all
daies
in
their
Dens
,
doe
raunge
abroade
in
the
night
season
to
seeke
their
food
.
If
any
Turke
what
so
euer
(
after
hee
is
past
ten
yeares
of
age
)
be
found
during
the
time
of
their
fast
to
tast
of
anymeate
or
drinke
,
Asper
,
(
which
is
a
peece
of
monie
vsed
amongst
theTurkes
,
of
which
foure
and
fifty
make
an
Italian
Duckat
.
)
Andthis
punishment
is
inflicted
vpon
him
by
one
of
theirMagistrates
,
whome
they
call
Cadi
.
They
say
thatMAHOMET
did
first
institute
and
ordaine
these
daies
of
fasting
:
And
that
he
himselfe
did
so
religiously
and
deuoutly
obseruethem
,
that
(
as
they
pretend
)
by
meanes
thereof
he
obtained
a
lawe
from
God
,
by
which
hee
should
rule
and
gouerne
his
people
.
When
the
thirtie
daies
of
their
fast
are
expired
:
Then
(
in
token
oftheir
ioye
,
for
that
God
did
heare
the
praiers
of
their
ProphetMAHOMET
,
and
did
reueale
vnto
him
the
lawes
,
according
as
hedesired
)
They
doe
with
great
triumph
&
solemnitie
for
threewhole
daies
together
celebrate
a
feast
,
which
is
as
their
Easter
,
and
they
call
it
in
their
language
,
Vlubairam
.
At
whichtime
they
doe
vse
to
annoynt
the
nailes
of
their
fingers
with
a
kinde
of
oyntment
which
they
call
Chena
or
Chua
:
which
maketh
their
nailes
very
red
:
And
with
the
same
doe
they
die
the
feete
and
tailes
of
their
horses
:
And
the
women
besides
their
nailes
,
doe
annoint
both
their
hands
&
feete
therewith
.
Two
months
and
ten
daies
after
this
feast
they
haue
another
Easter
which
they
do
vse
to
celebrate
in
the
cittie
of
Mecha
in
Arabia
,
where
they
doe
goe
on
pilgrimage
,
and
by
the
way
doe
reuerence
&
visit
the
Sepulcher
of
MAHOMET
.
This
their
latter
Easter
they
cal
chucci
,
or
Chazi
:
Bairam
.
But
it
is
with
lesse
solemnitie
then
the
former
,
and
without
the
obseruation
of
any
fasting
daies
going
before
it
.
Howbeit
it
is
very
religiously
solemnized
by
all
those
that
goe
on
that
pilgrimage
,
and
do
vse
to
visit
the
Sepulcher
of
their
MAHOMET
.
From
whence
grew
the
first
institution
of
the
Mechits
:
whom
the
Turkes
call
Chazi
,
or
Chare
,
which
is
an
order
very
reuerent
and
greatly
esteemed
amongst
them
.
Touching
the
manner
of
those
pilgrimages
with
the
ceremonies
therein
vsed
,
and
other
matters
appertaining
thervnto
we
shall
haue
occasion
hereafter
to
expresse
.
The
Ezposition
of
the
sixth
Commandement
:
concerning
the
sacrifices
and
Almes
of
the
Turkes
.
Cap.
4.
BY
the
sixt
precept
of
their
law
:
The
Turkes
are
bound
once
a
yere
during
the
solemnity
of
their
feast
of
Easter
to
offer
vp
some
sacrifice
,
euery
one
acccording
to
the
proportion
of
his
welth
,
&
the
meanes
of
his
abilitie
.
This
their
ceremonie
of
sacrificing
is
in
the
nature
of
an
Almes
:
And
(
as
they
say
)
MAHOMET
was
the
first
author
&
inuentor
thereof
,
Canaara
,
that
is
,
the
place
of
sacrifices
.
They
doo
vse
(
according
to
the
manner
&
custome
of
the
Iewes
)
to
cut
the
throat
of
the
beast
which
they
sacrifice
:
and
in
the
dooing
thereof
they
pronounce
these
words
,
Bicimilai
,
rhuhemun
echint
ac
Ioluna
corbumala
chebul
chela
:
the
meaning
whereof
is
this
,
In
the
name
of
him
that
made
heauen
&
earth
,
and
whatsoeuer
is
in
the
world
;
and
to
his
praise
and
honor
be
this
sacrifice
offered
:
who
of
his
vnsearchable
and
infinit
goodnes
,
vouchsafe
to
accept
the
same
as
a
pleasing
and
acceptable
sacrifice
.
As
soone
as
the
beast
is
slaine
,
they
cut
the
flesh
into
verie
little
or
small
peeces
,
and
(
hauing
sprinckled
them
with
salt
)
they
distribute
them
amongst
the
poore
;
which
being
done
,
they
pay
the
Butcher
for
his
paines
,
and
so
do
return
homeward
glad
and
ioyfull
.
They
are
perswaded
also
,
that
if
anie
doo
offer
vp
anie
other
sacrifice
in
secret
and
vnknowen
to
others
,
that
the
same
is
double
acceptable
vnto
God
.
This
Ceremonie
of
sacrificing
,
they
hold
to
be
deriued
from
Abraham
:
for
that
when
he
was
to
offer
vp
his
onely
sonne
Isaac
by
Gods
commaundement
,
it
was
the
will
of
God
that
an
Angell
shuld
present
vnto
him
a
goodly
Ramme
,
to
be
offered
in
steed
of
his
Sonne
.
The
which
Ramme
(
they
say
)
was
lyke
in
forme
vnto
that
which
is
before
described
.
Besides
this
publique
order
of
sacrificing
vsed
by
the
Turkes
for
almes
,
they
haue
another
kind
of
sacrifices
;
which
being
vsually
done
in
priuate
,
Chorbon
.
For
whe●soeuer
anie
one
of
a
Familie
falleth
sicke
,
or
is
in
anie
other
danger
or
extremitie
;
they
do
promise
to
offer
vp
some
beast
in
sacrifice
vpon
the
recouery
of
their
health
,
or
their
deliuerie
out
of
that
danger
.
For
they
doo
imagine
,
that
this
is
a
ready
meane
to
recouer
the
partie
diseased
,
and
to
restore
him
to
his
health
;
as
also
,
to
free
them
from
all
dangers
and
extremities
:
euen
as
that
ram
(
shewed
vnto
Abraham
by
the
Angel
)
did
saue
the
life
of
Isaac
.
Howbeit
they
do
think
,
that
they
are
not
bound
to
performe
their
vowes
,
vnles
the
partie
doo
finde
health
or
safetie
after
the
vowe
made
.
Which
if
he
do
,
and
that
thereupon
such
sacrifice
bee
to
be
offered
:
Their
maner
is
to
deuide
the
flesh
of
the
slaine
beast
into
4.
parts
:
one
of
the
which
,
with
the
skin
,
feet
and
head
is
giuen
to
the
Priest
for
his
fee
;
another
part
is
giuen
to
the
poore
;
the
third
is
imparted
to
their
next
neighbors
;
&
the
fourth
part
of
the
flesh
is
eaten
by
them
of
the
house
where
it
is
offered
:
who
doo
vse
to
feast
&
banquet
therwithal
,
which
it
is
lawfull
for
them
to
doo
.
And
they
are
vndoubtedly
perswaded
,
that
in
this
action
also
(
as
in
the
residue
)
they
doo
yeeld
vnto
God
very
good
and
acceptable
seruice
.
As
concerning
their
priuate
almes
,
the
law
of
MAHOMET
doth
prescribe
;
That
they
should
be
voluntarily
giuen
,
and
of
the
proper
motion
and
priuate
disposition
of
the
party
.
For
they
do
hold
that
those
alms-deeds
are
not
in
anie
sort
pleasing
nor
gratefully
accepted
of
God
,
which
are
giuen
vnto
men
who
doo
craue
or
beg
them
.
The
common
people
,
and
such
as
are
of
the
meaner
sort
,
are
enioined
by
their
law
to
part
with
somewhat
to
euerie
begger
that
they
meete
withall
:
but
for
the
richer
sort
,
there
is
no
such
certain
and
precise
order
set
downe
;
but
that
they
are
commanded
to
extend
their
bounty
&
liberality
to
the
poore
,
according
to
the
measure
and
proportion
of
their
welth
&
abilitie
,
euerie
man
as
his
conscience
shall
lead
him
:
Sade
ceatul
Balla
Ali
:
the
meaning
whereof
is
,
That
almes
deedes
doo
deliuer
the
giuer
from
all
troubles
and
calamities
,
and
doo
impose
the
same
vpon
the
poore
that
receaue
their
almes
.
And
this
is
the
cause
(
as
they
beleeue
)
why
beggers
are
seldome
or
neuer
without
sores
or
malanders
in
their
bodies
,
but
are
alwaies
full
of
infirmities
is
if
one
disease
did
follow
stil
after
another
,
&
one
calamitie
did
euer
hasten
in
the
necke
of
another
.
The
exposition
of
their
seuenth
commaundement
concernning
the
manner
of
marriages
amongest
the
Turkes
.
Cap.
12.
IT
is
a
duetie
necessarily
imposed
vppon
all
Turkes
by
the
seuenth
Precept
of
their
law
:
That
each
man
as
soone
as
hee
attaineth
to
fiue
and
twentie
yeares
of
age
,
doo
presently
betake
himselfe
to
marriage
:
and
that
euery
one
doe
make
choice
of
a
wife
by
his
own
liking
and
contentment
,
to
the
intent
he
may
increase
,
Tirciur
Birici
I
edices
I
chisi
,
Ciuccura
Duscer
:
that
is
,
If
the
blind
leade
the
blinde
,
both
of
them
fall
into
the
ditch
.
This
was
the
ancient
maner
of
contracting
of
marriages
amongest
the
Turkes
,
and
many
of
them
doe
yet
obserue
and
vse
the
same
euen
at
this
day
,
as
being
loath
to
forgoe
their
old
custome
,
and
to
exchaunge
it
for
a
newe
vsage
.
Howbeit
the
common
sort
of
Turkes
haue
nowe
taken
vppe
an
other
manner
of
marriage
,
and
they
doe
obserue
a
newe
order
,
the
which
doth
seeme
to
resemble
a
beastiall
and
brutish
kinde
of
voluptuousnesse
rather
than
the
sanctitie
of
a
pure
and
lawfull
matrimonie
.
The
manner
whereof
is
as
followeth
.
If
any
man
be
in
loue
with
any
maide
whatsoeuer
,
he
doth
presently
demaund
her
of
her
father
in
marriage
:
if
the
father
doe
like
of
the
man
,
and
be
contented
to
make
him
his
sonne
in
lawe
,
he
demaundeth
of
him
a
peece
of
money
for
the
marriage
of
his
daughter
,
Chebin
,
and
is
in
the
nature
of
a
dowrie
.
For
amongest
the
Turkes
it
is
not
the
custome
for
the
women
to
haue
any
portion
or
marriage
money
giuen
with
them
:
but
the
husband
is
compelled
to
giue
a
portion
for
his
wife
:
the
which
summe
hee
is
to
pay
vnto
the
father
of
the
Bride
immediatly
before
the
solemnizing
of
their
nuptialles
,
or
to
her
next
kinsman
,
or
to
him
that
is
Gardian
vnto
her
(
if
her
father
be
not
liuing
)
who
doth
forthwith
bestow
the
same
,
and
lay
it
out
vpon
apparell
and
other
necessary
furniture
for
the
Bride
.
The
fathers
consent
being
had
,
and
after
that
they
are
agreed
vpon
the
marriage
,
then
must
they
acquaint
the
Cady
or
magistrate
with
their
purpose
of
marriage
,
to
whome
they
are
to
pay
a
certaine
quantity
of
mony
in
nature
of
a
Taxe
imposed
vpon
marriages
,
which
they
call
Naip
:
Whereupon
the
Cadi
hauing
recorded
the
names
of
the
parties
who
are
to
bee
married
,
they
may
procceede
with
their
marriage
:
otherwise
if
they
shuld
mary
before
they
haue
acquainted
the
Cadi
with
it
,
he
hath
authoritie
to
punish
both
of
them
.
This
being
done
,
when
the
marriage
day
approcheth
,
the
mother
of
the
bride
being
accompanied
with
other
women
of
her
bloud
&
kinred
,
doth
foure
dayes
before
the
wedding
goe
from
house
to
house
to
inuite
all
those
women
and
maidens
to
the
marriage
of
her
daughter
,
whom
they
do
desire
to
haue
present
at
the
wedding
.
And
they
doe
vse
to
bid
a
hundred
or
two
hundred
,
sometimes
more
,
sometimes
fewer
,
as
they
are
able
,
to
honour
them
with
their
presence
.
Afterwardes
,
the
day
next
going
before
the
marriage
the
bridegroome
sendeth
certaine
of
his
friends
to
the
father
of
the
spouse
,
earnestly
intreating
him
to
prepare
for
the
sending
of
his
daughter
vnto
him
with
all
speede
possible
:
and
to
signifie
vnto
him
likewise
that
hee
hath
appointed
and
taken
order
with
some
of
his
friendes
to
see
her
conuayed
to
his
house
.
Each
of
these
messengers
thus
sent
from
the
Bridgroome
,
haue
either
a
fine
shirt
or
a
handkercheife
bestowed
vppon
them
from
the
Bride
.
In
the
meane
time
,
the
parents
of
the
Bridegroome
doe
make
great
preparation
for
most
curious
and
dainty
cates
,
and
for
all
such
things
as
are
necessary
for
the
entertainement
of
the
marriage
guests
.
And
they
doe
make
a
certaine
kinde
of
sweete
pouder
or
perfume
,
both
in
smell
and
colour
like
vnto
spices
or
drugges
pounded
together
,
which
in
their
language
they
call
Chenu
.
After
that
all
things
are
in
a
readinesse
decently
and
finely
prepared
,
they
doe
put
all
their
delicates
and
prouisions
in
platters
and
dishes
of
siluer
:
which
being
couered
ouer
with
rich
and
costly
clothes
,
are
carried
by
a
company
of
young
youths
gallantly
and
gorgeously
apparelled
,
vnto
the
house
and
dwelling
of
the
Bride
,
with
an
exceeding
great
noyse
of
Drummes
,
Tabers
,
Trumpets
,
and
other
instruments
of
musike
going
before
them
.
Being
on
their
way
,
the
whole
troope
of
women
and
maydens
,
(
who
had
beene
before
inuited
to
the
wedding
,
and
are
there
assembled
with
the
Bride
to
keepe
her
company
)
doe
goe
foorth
all
together
to
meete
those
young
men
.
Of
whom
receiuing
the
saide
dishes
and
cates
with
great
reuerence
and
solemnitie
,
they
carry
them
into
the
house
of
the
Bride
:
who
hauing
made
merie
and
refreshed
themselues
,
euery
one
returneth
to
her
owne
home
,
being
appoynted
to
returne
thither
againe
the
next
day
,
at
such
an
houre
as
the
father
of
the
Spouse
doeth
then
nominate
and
set
downe
vnto
them
.
After
all
this
commeth
a
great
troope
of
men
(
whome
the
father
of
the
Bridegroome
hath
formerly
inuited
:
)
All
which
being
mounted
on
goodly
and
faire
horses
,
brauely
and
richly
trapped
,
doe
repayre
vnto
the
Bridegroome
and
his
father
:
and
as
soone
as
the
Sunne
is
sette
,
they
doe
beginne
to
make
great
sportes
and
pastimes
with
fire-workes
and
other
artificiall
deuises
,
which
they
doe
with
great
pompe
and
solemnitie
.
Their
sportes
being
ended
,
all
the
women
taking
their
places
according
to
their
calling
,
doe
seate
themselues
on
the
ground
(
in
the
maner
of
a
Round
)
vpon
cloths
of
Tapestrie
richly
and
curiously
wouen
:
and
placing
the
Bride
in
the
middest
of
them
,
(
as
it
were
in
a
circle
)
then
doe
they
suppe
and
take
their
repast
together
.
After
supper
some
of
them
take
harpes
,
vialles
,
or
such
like
musicall
instruments
:
vppon
the
which
playing
very
sweetely
and
cunningly
,
they
doe
holde
on
this
their
mirth
and
pastime
,
euen
vntill
midnight
.
Then
disroabing
the
spouse
out
of
all
her
garments
,
they
leade
her
all
naked
into
a
Bath
,
washing
her
with
water
of
a
most
excellent
and
pleasant
sauour
.
And
afterwardes
putting
some
of
theyr
powder
Chena
afore
mentioned
in
hote
water
:
and
hauing
made
a
kinde
of
mixture
thereof
in
manner
of
an
oyntment
,
they
do
annoynt
the
haire
,
hands
,
and
feete
of
the
bride
there
withall
:
and
vpon
her
legs
they
doe
paint
(
as
it
were
)
the
forme
of
floures
&
other
curious
workes
.
And
euery
one
of
the
women
do
annoint
also
the
thumb
of
their
owne
right
handes
with
the
same
ointment
.
By
the
which
as
a
nuptiall
signe
they
make
shew
,
that
they
were
called
and
inuited
by
the
Bridegroome
to
his
wedding
.
After
al
this
when
they
haue
rested
an
houre
or
thereabouts
,
they
do
returne
again
to
bathing
and
washing
of
themselues
.
Whereuppon
those
partes
of
their
bodies
which
had
bin
before
annointed
with
their
Chena
,
do
shew
&
glifter
as
if
they
had
bin
painted
with
gold
.
Then
hauing
clothed
themselues
with
their
apparell
,
they
begin
to
dresse
&
make
ready
the
bride
,
trimming
her
and
curling
her
haire
,
and
imbrodering
it
richly
with
golde
,
iewels
,
and
such
like
ornaments
.
And
thus
doe
they
leade
her
from
the
Bath
with
greater
triumph
and
noyse
than
before
:
some
of
them
playing
on
sundry
instruments
with
diuers
sortes
of
musike
,
others
singing
most
sweetely
loue
Songs
and
Sonets
in
Meeter
,
tuning
their
voices
to
the
instruments
,
and
some
also
leading
of
daunces
and
Rounds
in
a
most
pleasant
and
stately
maner
.
And
thus
do
they
without
intermission
spend
the
night
in
mirth
and
meriment
till
the
time
of
Cocke-crowing
:
which
being
once
heard
,
all
of
them
doe
with
a
lowd
voyce
crie
aloft
,
Caccialum
,
Caccialum
,
that
is
,
Away
,
away
,
for
the
Cockes
begin
to
crowe
.
And
thus
beeing
wearied
with
excessiue
sporting
,
and
with
good
cheere
,
they
betake
themselues
for
a
time
to
their
rest
.
Afterwardes
at
the
Sunne
rising
they
doe
hasten
from
their
beds
:
and
repairing
to
the
Brides
chamber
,
they
do
help
to
make
her
ready
:
In
doing
whereof
,
as
they
are
dressing
&
attiring
her
,
and
putting
on
of
her
garments
and
ornaments
,
they
doe
euer
and
among
with
pleasant
iestes
and
loue
toyes
mocke
and
laugh
at
her
,
twiting
her
with
the
pleasures
that
shall
passe
between
her
&
her
husband
the
next
night
folowing
.
Thus
doe
they
continue
in
passing
and
sporting
away
of
the
time
,
Naip
,
and
for
his
owne
fees
,
the
which
being
done
,
the
Cadi
sendeth
immediately
to
the
Bride
to
knowe
if
shee
bee
contented
:
who
(
hauing
kept
house
for
eight
dayes
together
before
the
marriage
:
and
hauing
her
face
all
that
time
couered
wyth
a
vaile
,
for
that
shee
may
not
be
seene
of
anie
but
the
father
of
the
Bridegroome
)
returneth
her
aunswere
to
the
Cadi
,
signifying
,
that
shee
is
content
.
By
this
time
(
being
the
appointed
houre
for
his
comming
)
the
Sagdich
in
great
pompe
and
brauerie
repaireth
to
the
Bridegroome
,
hauing
in
his
companie
all
the
men
that
are
inuited
to
the
wedding
,
eache
of
them
well
be
seene
in
most
rich
and
sumptuous
apparell
,
and
mounted
vppon
their
horses
,
excellently
well
appoynted
:
they
doe
all
of
them
followe
him
as
their
chiefest
leader
and
conductour
;
and
so
presenting
themselues
before
the
house
of
the
Bridegroome
,
they
demaund
of
him
,
if
it
be
his
pleasure
that
they
shall
goe
for
the
Bride
,
and
bring
her
vnto
him
?
Who
willing
them
so
to
doe
they
set
forward
in
order
two
and
two
towards
the
house
of
the
Bride
,
carrying
with
them
a
faire
and
gentle
Palfray
,
with
furniture
curiously
and
finely
trimmed
for
the
Bride
to
ride
on
,
with
diuers
Mules
also
for
the
carriage
of
her
stuffe
,
and
such
Presents
as
haue
been
giuen
her
.
When
they
are
come
to
the
house
,
the
Sagdich
dismounteth
from
his
horse
;
but
he
is
not
permitted
to
enter
in
at
the
doores
,
before
that
hee
haue
bestowed
some
gifts
or
presents
vpon
the
women
that
are
in
companie
with
the
Bride
;
who
(
in
the
meane
time
)
doo
draw
on
vpon
the
Brides
legges
a
paire
of
buskins
of
crimson
taffata
or
fine
Cypresse
,
which
is
tied
and
fastened
with
so
manie
intricate
knots
,
that
the
Bridegroome
(
whose
part
ony
it
is
to
pull
them
off
,
for
that
no
other
besides
him
dareth
aduenture
to
meddle
with
them
)
though
he
labour
both
with
hands
and
teeth
(
as
the
vse
is
)
to
vndoo
them
;
yet
he
shall
bee
hardly
able
without
great
difficultie
to
effect
it
.
This
being
done
,
and
the
Bride
throughly
attired
and
trimmed
,
her
Father
deliuereth
her
to
the
Sagdich
;
who
bringeth
her
foorth
of
doores
,
she
being
accompanied
both
with
al
the
women
that
were
bidden
to
the
marriage
,
and
with
a
great
train
also
of
other
women
not
inuited
,
who
go
on
with
her
all
the
way
,
playing
on
harpes
,
violins
,
&
other
instruments
;
manie
of
them
crying
aloft
with
a
lowd
voyce
,
Cialla
,
Cialla
;
that
is
,
The
Bride
commeth
;
the
Bride
commeth
.
As
soone
as
she
is
issued
forth
of
dores
,
she
is
set
vppon
her
horse
,
and
so
conducted
along
vnder
a
goodly
faire
Canopie
made
Archwise
in
manner
of
a
vault
:
which
being
supported
by
4.
staues
or
Launces
,
is
carried
by
foure
young
men
gorgeously
attired
:
each
of
them
hauing
a
fine
handkercheif
most
curiously
wrought
,
tied
vnto
the
staffe
or
launce
which
he
beareth
;
the
same
being
giuen
vnto
them
as
a
wedding
gift
.
The
Bride
is
couered
all
ouer
with
a
veyle
of
crimson
taffata
,
and
all
the
way
as
she
rideth
,
she
layeth
her
right
hand
vpon
the
head
of
her
horse
.
In
her
passage
through
the
streetes
are
shewed
diuers
goodly
shewes
and
pleasant
spectacles
of
sundry
sortes
in
token
of
ioy
and
merriment
.
When
they
are
come
to
the
house
of
the
Bridegroome
,
he
himself
commeth
forth
to
receaue
her
:
and
all
the
way
as
hee
goeth
,
the
ground
is
couered
with
cloathes
of
Tapestrie
richly
wrought
in
silke
.
Then
doth
he
giue
euerie
one
great
thankes
for
their
good
companie
,
and
for
their
great
paines
and
labour
:
and
the
Guests
likewise
hauing
returned
like
salutations
vnto
him
,
as
soone
as
they
are
readie
to
depart
,
do
cast
their
Presents
(
which
they
bestow
vpon
the
Bride
)
into
a
siluer
Bason
,
which
standeth
before
the
doore
readie
prouided
for
that
purpose
.
Euening
being
come
,
the
Sagdich
maketh
the
Bridegroome
vnreadie
,
&
the
Bride
is
vncloathed
by
a
woman
called
Tengegola
;
both
which
bring
them
to
their
bed-chamber
:
where
,
if
the
Bride
be
nobly
borne
,
she
is
receiued
by
an
Eunuch
;
otherwise
by
the
next
of
kin
to
the
Bridegroome
.
Thus
both
of
them
being
left
together
all
alone
,
the
Bridegroome
taketh
away
the
veyle
from
the
Bride
,
and
setleth
himselfe
to
vndoo
&
take
off
her
buskins
,
which
she
faineth
her self
vnwilling
to
suffer
,
so
that
they
passe
a
great
part
of
the
night
in
disporting
themselues
thus
together
,
till
such
time
as
they
doo
betake
them
to
their
rest
.
The
next
morning
,
some
of
the
Bridegrome
his
frends
and
certaine
otheir
bidden
Guests
,
doo
repaire
againe
to
the
house
:
and
hauing
caused
him
to
arise
,
his
Wife
being
left
in
bedde
,
they
leade
him
into
the
Bath
:
where
(
whilest
he
dooth
continue
washing
of
himselfe
)
they
doo
secretly
conuay
away
his
cloathes
,
leauing
him
in
the
Bath
all
naked
;
so
that
hee
cannot
depart
thence
,
till
that
hee
haue
some
other
apparell
sent
him
from
hys
Father
.
After
which
,
they
doo
passe
away
the
rest
of
that
day
also
,
with
diuers
sports
and
triumphs
,
and
in
feasting
&
banqueting
,
tending
altogether
to
pastime
,
pleasure
and
recreation
.
These
be
the
Nuptiall
Rytes
and
Ceremonies
vsed
at
this
day
amongst
the
most
part
of
the
Turkes
:
howbeit
that
(
in
verie
truth
)
this
manner
of
Matrimonie
is
farre
different
from
their
former
custome
,
obserued
in
the
solemnizing
of
their
auncient
Marriages
:
and
doth
altogether
disagree
from
the
Commaundements
and
prescript
Rules
of
their
Lawe
.
Besides
they
are
now
growne
to
this
passe
,
and
to
such
excesse
of
licentiousnes
,
that
if
they
bee
not
satisfied
and
contented
with
one
wife
,
they
doo
marrie
either
two
or
three
.
The
Exposition
of
their
eighth
Commaundement
touching
murther
and
manslaughter
.
Cap.
13.
THe
eight
and
last
Commandement
of
the
Turkes
Law
,
doth
giue
a
strict
charge
&
prohibition
;
That
no
man
doo
pollute
and
defile
his
hands
in
the
blood
of
anie
other
man
,
For
they
say
,
That
this
is
an
office
or
prerogatiue
which
God
hath
reserued
as
proper
and
peculiar
vnto
himself
,
to
abridge
or
cut
off
the
date
of
mans
life
:
because
that
he
onely
in
his
deuine
and
eternall
prouidence
,
according
to
his
owne
good
will
and
pleasure
,
hath
set
downe
and
limitted
a
certaine
tearme
and
prefixed
time
,
wherein
each
mans
life
and
dayes
are
to
ende
and
to
bee
determined
.
In
their
Alcoran
they
haue
this
Doctrine
deliuered
;
That
GOD
hath
Murther
in
great
hatred
and
detestation
:
and
,
that
there
is
no
one
sinne
more
odyous
and
abhominable
.
And
they
saye
,
These
Opinions
and
Traditions
of
the
Turkes
touching
Murther
and
Slaughter
,
If
it
happen
that
anie
Murther
or
Man-slaughter
bee
committed
in
anie
place
;
the
Inhabitaunts
and
Neighbours
(
neere
adioyning
)
are
bounde
to
apprehend
the
Malefactour
,
and
to
deliuer
him
safe
Prisoner
into
the
hands
of
the
Magistrate
.
Which
if
either
they
doo
refuse
to
doo
,
or
that
by
any
occasion
they
suffer
him
to
escape
;
or
if
hee
saue
himselfe
from
beeing
taken
by
flying
awaye
(
though
it
bee
agaynst
theyr
wills
)
yet
are
they
then
bounde
to
pay
vnto
the
next
kinsman
of
him
that
is
slaine
,
the
summe
of
foure
and
twentie
thousand
Aspers
,
as
the
price
of
his
blood
that
was
slaine
and
murthered
.
But
if
the
Murtherer
or
Man-slayer
bee
apprehended
,
and
sentence
of
death
giuen
against
him
;
he
is
sure
to
bee
executed
with
most
terrible
and
extreame
Martyrdome
:
and
the
next
Kinsman
of
the
Partie
murthered
,
hath
full
Authoritie
giuen
him
to
see
Execution
done
,
with
as
great
Torments
as
it
shall
please
him
.
To
this
effect
it
is
[
“
](A14028-e3180-b)
“
Theodore
Spaudugin
.
written
of
a
certayne
Woman
in
the
time
of
the
Emperour
Solyman
;
who
(
hauing
her
Sonne
slaine
in
Constantinople
)
tooke
so
great
a
pleasure
and
delight
to
bee
reuenged
for
his
death
,
that
shee
went
to
the
place
of
Iustice
to
see
him
executed
:
where
,
when
shee
saw
that
the
poore
Wretch
was
not
able
to
endure
the
Tortures
inflicted
vppon
him
,
but
that
the
exceeding
paine
of
his
torments
did
quickly
end
his
life
;
she
was
not
contented
with
his
death
,
but
(
with
an
incredible
kinde
of
crueltie
)
euen
with
her
owne
handes
shee
pluckt
the
hart
out
of
his
belly
,
and
did
presently
eate
it
in
open
viewe
of
all
the
People
.
A
strange
and
inhumane
act
in
the
execution
of
Iustice
;
yet
liuely
discouering
,
in
what
horrour
and
detestation
that
barbarous
Nation
holdeth
Homicides
and
Murtherers
:
vpon
whome
they
accompt
it
not
a
sufficient
reuenge
,
that
the
Law
doth
shorten
and
cut
off
their
liues
,
but
they
doo
thinke
them
also
worthie
to
bee
abandoned
to
the
merciles
crueltie
of
their
accusers
&
aduersaries
;
as
if
no
torments
and
punishments
were
sufficient
to
expiate
the
heinous
guilt
and
hatefulnes
of
their
bloudy
trespasse
.
Wherefore
,
seeing
this
barbarous
and
rude
people
(
who
in
many
things
are
guided
onelie
by
Nature
,
and
doe
liue
after
the
manner
and
guise
of
bruite
beasts
,
and
are
straungers
from
the
true
knowledge
of
God
,
and
of
his
word
)
doe
so
strictly
enioyne
men
to
beware
of
murther
,
and
doe
so
seuerely
punish
such
malefactours
:
howe
much
more
earnestly
ought
all
christians
professing
pietie
and
christian
charitie
,
endeuour
to
abstaine
from
this
hatefull
sinne
of
homicide
?
The
practise
whereof
sheweth
men
to
be
more
cruel
and
vnnaturall
than
the
bruite
and
sauage
beasts
:
and
to
be
little
better
than
Furies
or
Deuilles
incarnate
.
Of
the
doctrine
and
opinion
〈◊〉
●●e
Turkes
touching
the
seuen
deadly
sinnes
,
〈◊〉
first
of
the
sinne
of
Pride
.
Cap.
14.
AS
the
transgression
and
breach
of
those
eight
Commaundements
formerly
deliuered
in
the
Turkes
lawe
,
is
helde
by
them
to
be
mortall
,
and
subiect
to
paines
perpetuall
:
so
there
are
seauen
other
sinnes
which
the
Turkes
doe
holde
to
be
capitall
and
deadly
:
and
those
are
,
Pride
,
Couetousnes
,
Lust
,
Gluttonie
,
Sloath
or
Lazinesse
,
Wrath
,
and
Enuy
.
In
the
committing
of
all
which
sinnes
,
they
doe
thinke
that
there
is
such
surpassing
great
impietie
,
that
they
doe
suppose
it
to
exceede
the
guilt
of
all
other
manner
of
misdeedes
whatsoeuer
.
For
they
doe
holde
that
all
other
offences
be
of
a
inferiour
nature
,
and
are
easie
to
be
pardoned
:
but
they
doe
repute
each
of
these
former
sinnes
to
bee
mortall
,
and
that
they
drawe
vpon
the
offendours
necessarie
punishment
of
damnation
.
And
heerein
it
seemeth
that
they
doe
agree
with
the
errour
of
some
Christians
,
who
doe
imagine
some
sinnes
in
their
owne
nature
to
be
veniall
:
and
othersome
in
theyr
owne
kinde
to
be
deadly
,
and
not
pardonable
.
But
,
that
wee
may
see
what
the
Turkes
do
thinke
of
those
sinnes
in
particular
,
wee
will
sette
down
that
which
is
written
of
them
seuerally
in
their
Alcoran
.
The
opinion
of
the
Turkes
touching
Couetousnesse
.
Cap.
15.
TOuching
Couetousnesse
they
doe
think
:
and
affirme
it
to
be
the
root
of
all
euilles
:
And
therefore
they
doe
teach
that
it
is
carefully
to
bee
auoyded
.
To
this
effect
they
doe
reporte
a
notable
Fable
of
Moses
.
Who
(
as
they
say
)
at
his
being
with
God
in
Mount
Synai
,
did
pray
vnto
God
,
that
it
would
please
him
to
reueile
,
and
make
knowen
vnto
him
,
what
kinde
of
man
was
of
all
others
most
abhorred
and
detested
in
the
sight
of
God
.
Wherevnto
it
was
aunswered
him
by
a
vision
from
heauen
,
that
in
that
cittie
which
hee
should
first
come
into
,
hee
should
finde
an
Hermitage
,
seated
in
an
out
corner
of
the
cittie
,
and
farre
remoued
from
the
inner
partes
thereof
:
in
which
Hermitage
was
abiding
an
Hermite
called
BAVSESA
a
Chaldean
,
who
vsed
to
spend
his
time
vncessantly
in
priuate
reading
,
and
did
neuer
come
abroad
in
the
sight
of
people
,
but
once
onely
in
euerie
tenne
daies
.
Vnto
whome
for
his
daily
sustenance
,
there
was
giuen
by
diuine
prouidence
from
day
to
day
,
two
Citrons
or
Pomegranates
:
of
the
which
notwithstanding
,
he
did
eate
but
one
euerie
day
:
And
laying
vp
the
other
in
store
for
feare
lest
he
should
in
time
haue
some
want
wherof
to
eate
,
he
did
most
wretchedly
defraud
himselfe
of
that
which
God
had
most
bountifully
giuen
him
.
Afterward
Moses
comming
to
this
cittie
,
and
hauing
this
vision
still
in
memorie
,
did
seeke
out
the
dwelling
of
this
Hermit
,
whome
hee
found
very
busie
and
intentiue
to
his
reading
:
and
in
his
Cell
hee
did
perceiue
a
huge
heape
of
Citrons
piled
vp
one
vpon
an
other
,
which
(
for
the
most
part
)
were
perished
and
rotten
:
whereat
Moses
greatly
maruelling
,
did
demaund
of
him
in
good
termes
what
life
it
was
that
hee
led
?
Vnto
whom
this
Hermit
(
as
one
poore
in
wisdome
and
vnderstanding
,
though
rich
and
abounding
in
the
humour
of
couetousnesse
)
made
this
aunswere
:
That
hee
did
there
leade
a
Dogges
life
.
Wherevnto
Moses
replying
,
did
aske
him
what
he
meant
by
that
answere
?
For
(
quoth
he
)
in
that
thou
art
so
busily
giuen
to
thy
Booke
,
It
seemeth
vnto
me
,
that
thou
shewest
thy selfe
in
manner
of
a
wise
man
and
a
Philosopher
:
but
by
the
manner
of
thy
answere
,
I
can
coniecture
thee
to
bee
little
lesse
than
a
foole
,
who
knoweth
not
what
belongeth
either
to
wisedome
or
learning
.
Truely
(
said
the
Hermite
)
I
doe
continually
spend
my
time
in
studie
to
no
other
ende
,
but
onely
to
the
intent
I
may
obtaine
of
God
a
certaine
liuing
and
assured
means
of
sustenance
:
For
during
al
the
time
that
I
haue
followed
my
book
,
I
neuer
knew
what
it
was
to
want
.
Wel
then
(
quoth
Moses
)
and
are
not
two
of
those
citrons
euery
day
sufficent
to
sustaine
thee
?
How
is
it
then
that
I
see
more
then
the
halfe
part
of
thy
allowance
left
vneaten
,
and
that
thou
canst
suffer
them
rather
to
rotte
and
perish
,
than
,
that
thou
wouldest
spend
them
for
thy
owne
sustenance
.
Mary
(
quoth
the
Hermite
)
that
is
the
cause
that
maketh
me
afraide
to
eate
all
my
store
,
lest
if
God
shoulde
with-holde
his
hand
,
and
not
continue
his
bountifull
prouision
towards
mee
,
I
might
then
lacke
wherewithall
to
feede
mee
.
By
this
aunswere
Moses
perceiuing
that
this
Hermite
had
more
confidence
in
the
couetousnesse
of
his
owne
wretched
humour
,
than
in
the
grace
and
goodnesse
of
God
,
of
whose
largesse
and
liberalitie
he
had
had
so
good
experience
:
He
did
soone
iudge
that
there
was
not
any
vice
more
detestable
than
the
sin
of
worldly
couetousnesse
.
In
regarde
whereof
he
reputed
this
Hermit
to
be
a
man
most
detested
and
abhorred
of
God
aboue
all
others
.
For
this
cause
do
all
Mahometists
firmely
beleeue
,
that
all
couetous
men
are
vtterly
destitute
of
the
grace
and
fauor
of
God
:
For
that
they
doe
aswel
want
euen
that
which
they
haue
,
as
that
which
they
haue
not
.
And
true
it
is
,
(
say
they
)
that
the
philosophers
,
and
all
such
as
are
held
to
be
wise
,
do
not
knowe
how
to
wish
any
greater
plague
vnto
couetous
men
,
than
that
God
woulde
graunt
them
to
liue
long
:
For
the
longer
they
liue
,
the
greater
is
their
want
and
misery
,
if
not
in
regarde
of
their
outward
wealth
and
substance
,
yet
by
reason
of
their
cares
and
griefe
of
mind
wherewith
they
are
vncessantly
perplexed
and
tormented
.
Of
the
opinion
of
the
Turkes
touching
the
sinne
of
Lust.
Cap.
16.
IT
appeereth
by
the
Turkish
Alcoran
,
and
other
Bookes
of
their
lawe
:
That
the
Mahometan
religion
doth
esteeme
the
sin
of
lustor
vncleannes
to
be
no
lesse
hateful
and
abominable
than
any
other
of
the
deadly
sinnes
whatsoeuer
.
In
regard
whereof
euery
man
is
precisely
commaunded
by
their
lawe
to
take
a
lawfull
wife
,
and
to
be
married
,
to
the
intent
they
may
eschew
and
auoyd
all
occasions
of
fornication
and
vncleannesse
.
Notwithstanding
at
this
day
the
seueritie
and
strictnesse
of
that
lawe
is
vtterly
neglected
,
and
the
memorie
thereof
seemeth
to
be
altogether
abolished
or
layed
asleepe
:
insomuch
as
that
Nation
is
not
more
inclined
to
any
one
sinne
,
than
to
this
sin
of
lechery
.
For
they
are
so
polluted
with
the
filth
of
vncleane
lustes
,
that
they
are
not
contented
with
the
abuse
of
women
,
for
the
satiating
of
their
beastly
humours
:
but
they
are
so
outragiously
giuen
ouer
to
the
abominable
sin
of
Sodomie
,
that
it
is
impossible
without
horror
to
be
vttered
.
And
albeit
the
law
of
MAHOMET
doth
command
that
Sodomites
shuld
be
stoned
to
death
:
yet
the
contagion
of
this
detestable
sin
&
enormity
hath
so
ouerspread
all
degrees
of
men
:
and
the
practise
therof
is
growen
so
common
and
vsuall
amongest
them
,
that
this
lawe
of
theirs
seemeth
eyther
to
bee
abrogated
,
or
forgotten
,
or
cleane
neglected
and
contemned
.
For
they
are
altogether
carelesse
to
put
the
same
in
execution
,
either
for
the
punishing
,
or
for
the
restraining
of
this
abomination
:
neither
doe
they
any
whit
regarde
that
which
is
written
in
their
Alcoran
,
to
wit
,
How
that
those
which
are
polluted
with
this
corrupt
&
filthy
vice
,
are
sure
to
be
tormented
most
extremely
,
not
onely
in
this
worlde
,
but
in
the
worlde
to
come
both
in
soule
and
bodie
.
Besides
,
in
one
of
the
Bookes
of
their
Prophet
MAHOMET
,
they
haue
an
example
propunded
and
layde
downe
vnto
them
:
by
which
they
are
learned
,
and
taught
(
as
it
were
)
by
experience
,
how
seuere
a
iudgement
is
reserued
for
such
offendours
,
and
how
terribly
the
diuine
iustice
doeth
plague
such
vncleane
and
prophane
persons
.
For
there
it
is
written
,
That
in
the
dayes
of
MAHOMET
there
was
one
which
was
very
importunate
vppon
a
young
youth
to
haue
abused
him
:
whom
finding
vnwilling
to
yeelde
vnto
his
desire
,
and
seeing
that
by
faire
meanes
and
intreaty
he
could
not
obtaine
his
purpose
,
he
beganne
to
presse
him
by
force
and
violence
.
But
the
young
man
still
refusing
to
condescend
vnto
him
,
at
length
fledde
from
him
,
and
sought
by
flight
to
auoyde
the
abuse
offered
him
.
But
being
hardly
followed
and
pursued
by
the
other
,
and
finding
little
hope
or
meanes
to
be
rid
of
him
,
he
drew
his
dagger
,
and
sodainely
turning
about
vpon
him
,
hee
stabbed
him
into
the
belly
:
and
so
hauing
giuen
him
a
mortall
and
deadly
wound
,
he
saued
himselfe
from
the
iniurie
intended
against
him
.
Herevpon
the
brethren
of
him
that
was
slain
,
accused
the
yong
man
of
murther
:
&
causing
him
to
be
apprehended
and
imprisoned
,
sought
to
haue
had
him
executed
(
by
publique
order
of
Iustice
)
for
the
death
of
their
Brother
.
Insomuch
as
being
brought
to
hys
triall
,
hee
there
shewed
vppon
what
occasion
hee
was
drawen
to
doo
that
deed
.
Mahomet
hauing
heard
the
whole
discourse
and
the
manner
of
the
fact
,
presentlye
gaue
sentence
for
the
yong
man
,
and
pronounced
him
to
bee
guiltlesse
,
and
that
the
other
was
iustly
slaine
.
And
he
affirmed
openly
,
That
such
men
were
for
euer
damned
both
in
soule
&
bodie
,
that
were
defiled
with
such
damnable
lustes
and
vncleane
desires
.
Notwithstanding
,
the
Accusers
denying
that
to
be
the
cause
of
the
Homicide
,
did
therefore
still
importune
him
,
that
the
Prisoner
might
haue
the
Law
.
Whereupon
Mahomet
commaunded
them
presently
to
see
the
body
of
their
Brother
buryed
,
and
that
they
should
set
good
watch
and
ward
about
the
graue
or
sepulture
where
he
should
be
laid
;
saying
,
that
the
next
day
he
would
giue
a
finall
iudgement
vpon
the
Man-slayer
,
according
as
the
Law
required
.
This
done
,
the
daye
following
the
Accusers
came
again
before
Mahomet
,
and
pursued
the
cause
against
the
Prisoner
.
Then
Mahomet
demaunding
of
them
by
what
death
they
would
haue
the
Party
executed
?
They
answered
,
euen
with
the
same
with
which
he
made
away
their
Brother
.
Whereupon
Mahomet
commaunded
them
to
repaire
presently
to
theyr
Brothers
sepulture
,
&
to
see
how
manie
wounds
their
Brother
had
receiued
;
saying
,
that
hee
would
take
order
,
that
the
Murtherer
should
bee
put
to
death
in
the
same
manner
,
and
with
the
like
number
.
They
hauing
opened
the
sepulcher
,
found
not
anie
bodie
within
it
,
but
sawe
the
emptie
place
all
filled
with
a
darke
fog
or
myst
,
and
with
a
most
filthie
stench
.
Whereat
beeing
greatly
abashed
and
astonished
,
they
returned
backe
againe
to
Mahomet
;
and
(
not
without
horror
)
reported
vnto
him
what
they
had
seene
.
But
he
demaunding
of
them
,
if
they
had
thoroughly
searched
all
the
corners
of
the
sepulcher
?
And
they
affirming
that
they
had
.
Then
may
you
plainly
see
(
quoth
hee
)
&
you
haue
iust
cause
to
coniecture
,
that
Sathan
hath
taken
away
your
Brother
both
bodie
and
soule
,
as
being
a
most
impure
and
lewd
man
:
and
that
this
yong
man
is
guiltlesse
of
your
Brothers
blood
;
and
is
therefore
to
be
dismissed
without
anie
punishment
.
By
this
example
did
MAHOMET
(
say
they
)
make
it
euident
;
That
without
all
doubt
there
is
a
Plague
ordained
of
God
for
all
those
who
do
defile
themselues
with
anie
vncleane
&
filthie
lust
.
Notwithstanding
,
because
that
MAHOMET
in
this
case
did
commit
the
punishment
of
this
sinne
vnto
the
diuine
iustice
and
vengeance
:
Therefore
do
not
these
Miscreants
the
Turkes
at
this
day
appoint
or
set
down
anie
paines
for
that
vice
;
but
do
referre
the
same
to
the
Iudgement
and
Tribunall
Seate
of
God
:
not
sparing
(
in
the
meane
time
)
to
pollute
themselues
with
all
kinde
of
viciousnes
and
vncleane
lusts
;
wherevntoo
they
doo
abandon
themselues
with
all
loosenes
and
licentious
libertie
.
The
Opinion
of
the
Turkes
touching
the
sinne
of
Gluttonie
.
Cap.
17.
THe
sinne
of
Gluttonie
they
do
repute
nothing
inferiour
to
anie
of
the
other
dead-sinnes
:
For
they
hold
the
same
to
be
verie
odious
in
the
sight
of
God
;
because
(
as
they
say
)
this
was
the
first
sinne
that
man
committed
after
his
Creation
:
and
therefore
they
teach
that
the
same
ought
to
be
auoided
:
and
that
men
ought
to
abstaine
from
it
with
al
their
studie
and
endeuours
.
For
seeing
the
first
Parents
of
mankinde
Adam
and
Euah
were
expelled
out
of
Paradice
for
the
sinne
of
gluttonie
in
eating
of
the
forbidden
fruite
,
where
they
had
abundance
of
other
frutes
,
to
haue
satisfied
both
their
hunger
and
appetites
:
they
doo
therefore
firmely
beleeue
,
That
the
same
punishment
is
prepared
for
all
those
that
are
giuen
to
surfetting
&
gurmandize
,
or
to
excessiue
feeding
.
They
haue
a
Tale
also
(
in
theyr
Alcoran
)
of
a
certaine
Hermit
;
who
(
liuing
a
solitarie
life
,
in
a
place
farre
remoued
from
anie
Cittie
or
resort
of
men
)
did
seeme
(
in
regard
of
his
hard
&
austere
life
)
to
be
more
like
a
beast
than
a
man
:
and
yet
he
was
so
addicted
to
continuall
praier
and
deuotion
,
that
hee
was
held
to
be
a
verie
holy
and
religious
man
.
Thys
Hermit
hauing
(
vppon
a
time
)
fedde
vppon
certayne
hearbes
and
rootes
more
greedily
than
he
was
accustomed
;
&
hauing
filled
his
belly
with
more
than
ordinary
,
he
fell
into
a
sound
&
heauie
sleepe
.
During
the
which
he
dreamed
,
that
he
had
the
companie
of
a
certain
woman
,
with
whom
he
committed
sinne
and
folly
.
Afterwards
,
awaking
from
his
sleepe
(
which
had
been
longer
than
his
wonted
vse
)
a
little
before
Sunne
set
,
he
beheld
aloft
in
the
ayre
aboue
him
a
certaine
Deuill
or
Fiend
of
hell
making
a
great
noyse
in
the
ayre
,
and
carrying
a
great
Bundle
or
Roll
of
writings
.
Wherevpon
the
Hermit
hauing
coniured
the
Spirite
to
aunswere
vnto
that
he
should
demaund
,
vsed
these
words
vnto
him
:
Bremelcon
vecchialer
,
Durchini
,
Indumirsin
:
That
is
;
O
thou
Enemie
of
our
Faith
,
what
writings
are
those
which
thou
carriest
there
with
thee
?
Whereunto
Sathan
answered
;
These
(
quoth
hee
)
be
the
sinnes
which
haue
been
committed
this
day
within
the
compasse
of
this
place
:
and
I
haue
been
licensed
to
collect
them
together
,
&
to
record
them
.
Whereupon
,
the
Hermit
(
his
conscience
somewhat
touching
him
,
as
beeing
in
doubt
of
himselfe
)
demaunded
the
Spirit
,
if
hee
had
found
and
obserued
anie
fault
that
he
had
committed
?
Yea
(
quoth
the
Deuill
)
this
daye
hast
thou
sinned
in
Gluttonie
,
in
eating
hearbes
more
greedily
&
licentiously
than
thou
wast
wont
;
which
was
an
occasion
that
thou
hast
also
exceeded
in
thy
sleepe
,
and
hast
offended
in
sloath
and
sluggishnes
.
Therof
also
it
hath
insued
,
that
thou
hast
polluted
thy selfe
with
vncleannesse
,
and
hast
abused
thy
bodie
in
lust
with
a
Woman
.
Last
of
all
,
thou
hast
all
this
while
neglected
and
left
vndone
thy
Prayers
and
Deuotion
:
whereunto
thou
oughtest
earnestlye
to
haue
betaken
thee
.
Wherefore
holde
on
,
and
continue
still
in
thy
sinne
of
Gluttonie
;
and
then
it
will
be
easie
enough
for
mee
euerie
day
to
register
not
onely
one
sinne
but
many
committed
by
thee
.
Hauing
thus
saide
,
the
Deuill
departed
from
him
with
great
noise
and
furie
.
After
which
the
Hermit
bethinking
himselfe
of
his
fault
,
became
verie
pensiue
and
penitent
,
and
praied
earnestly
to
God
to
pardon
and
forgiue
him
this
errour
wherein
hee
had
offended
.
Now
out
of
this
tale
or
olde
wiues
fable
,
the
Turkes
doe
gather
this
doctrine
:
That
if
the
Hermite
did
sin
so
grieuously
in
eating
of
a
few
herbs
,
&
drinkinge
of
a
litle
water
more
then
ordinarie
:
howe
much
greater
care
and
regard
ought
those
men
to
haue
,
who
feede
vsually
vpon
other
meates
and
drinks
more
delicate
and
delicious
,
least
they
fall
into
this
dangerous
sin
of
gluttonie
and
gurmandise
,
which
will
indaunger
their
soules
&
bodies
to
euerlasting
death
&
damnation
.
Of
the
opinion
of
the
Turkes
touching
slouth
or
Lazinesse
.
Cap.
18.
COncerning
slouth
they
say
it
is
a
secreate
and
vnknowen
sin
,
caused
and
engendred
by
a
certaine
diabolicall
and
filthy
Idlenes
which
maketh
men
both
forgetfull
and
negligent
in
all
their
affaires
:
not
onely
in
those
that
concerne
both
their
publique
and
priuate
estate
:
but
euen
in
their
seruice
&
dutie
towards
God
,
making
men
altogether
secure
and
carelesse
of
the
saluation
of
their
soules
:
And
inducing
the
mind
of
man
to
a
most
wicked
&
prophane
contempt
,
both
of
God
himselfe
,
and
of
all
his
creatures
.
To
this
effect
,
they
haue
in
their
Alcoran
,
a
fable
not
much
vnlik
to
the
others
aboue
recited
,
of
a
certaine
King
that
liued
in
the
time
of
MAHOMET
,
and
was
altogether
drowned
in
this
sin
of
slouth
and
securitie
:
In
so
much
that
he
did
not
only
neglect
all
the
matters
and
affaires
of
his
estate
and
kingdome
,
but
he
was
growne
to
that
excessiue
Lazines
,
that
he
was
loth
to
take
the
paines
,
or
to
imploy
any
time
,
in
obseruing
the
necessities
of
nature
:
till
at
length
it
happened
,
that
hee
was
brought
to
see
the
enormitie
of
this
sin
,
&
to
perceiue
what
holde
the
Deuil
had
gotten
of
him
by
meanes
of
this
security
,
wherin
he
had
of
a
long
time
held
him
tied
&
enchayned
.
For
one
morning
as
this
King
lay
Idle
in
his
bed
,
and
loath
to
arise
:
Beating
his
braines
and
deuising
vpon
many
vaine
toyes
and
light
fantasies
,
as
he
was
alwaies
accustomed
:
He
chaunced
to
espie
an
Angel
in
the
shape
&
likenes
of
a
man
,
running
and
coursing
hither
and
thyther
about
the
house
top
and
still
remouing
from
one
side
of
the
house
to
another
:
At
last
seeing
him
somewhat
neere
him
,
hee
demanded
him
what
hee
ment
in
that
maner
to
run
vp
and
downe
?
Vnto
whom
the
Angell
presently
made
answere
:
That
he
had
the
charg
&
keping
of
certaine
Camels
,
some
of
which
he
had
lost
:
and
that
he
did
goe
to
seeke
them
out
and
to
see
,
if
hee
could
possibly
discerne
them
in
any
place
ther
abouts
.
The
King
replyed
:
Truely
I
thinke
that
either
thou
art
mad
,
and
out
of
thy
wits
,
or
else
thou
art
a
theefe
purposely
come
hither
to
rob
and
steale
.
For
how
is
it
possible
for
any
Camels
to
be
going
or
walking
vpon
the
top
of
the
house
?
And
yet
I
do
not
so
much
maruell
at
the
folishnes
of
thy
speech
,
as
to
see
,
how
thou
couldest
get
vp
thither
so
high
without
the
helpe
of
any
ladder
.
The
Angell
speedily
answered
:
Much
more
difficult
&
impossible
a
thing
it
is
to
flie
into
Paradise
without
wings
.
And
hauing
so
said
,
he
vanished
sodenly
out
of
sight
.
The
King
being
both
astonished
at
the
strangenesse
of
this
sight
,
and
musing
also
at
the
manner
of
his
speach
,
continued
a
long
time
in
a
deepe
&
profound
studie
,
what
shuld
be
meant
by
that
which
he
had
seene
and
heard
.
At
length
considering
that
the
persons
who
had
thus
spoken
vnto
him
,
did
not
in
all
things
resemble
a
humane
shape
,
and
confering
both
his
person
&
his
speeches
together
,
hee
began
to
imagine
and
coniecture
that
it
should
be
some
Angell
come
from
Paradise
.
And
thereupon
hauing
often
and
better
aduised
himselfe
of
the
words
,
he
vnderstoode
that
by
winges
the
Angell
meant
good
works
.
As
if
he
had
tolde
him
:
That
it
was
impossible
without
good
works
to
mount
vp
into
heauen
.
Wherfore
from
that
time
forward
condemning
and
detesting
his
owne
slouthfull
and
Lazie
kind
of
life
,
he
began
to
reforme
himselfe
:
And
he
not
onely
applyed
his
studies
and
earnest
endeuours
to
the
good
gouernment
of
his
kingdome
and
estate
:
But
he
gaue
himselfe
wholly
to
good
&
charitable
deedes
.
By
meanes
of
which
his
diligence
&
pietie
,
he
subdued
at
the
last
his
old
humor
of
slouth
and
lazines
:
and
he
was
fully
perswaded
,
that
God
had
sent
his
Angell
in
that
strange
shape
and
maner
,
only
to
impart
his
good
grace
and
fauour
vnto
him
,
&
to
recall
him
from
so
hainous
and
deadly
a
sin
.
These
and
such
like
fantasies
and
fantasticall
fables
,
are
euery
wher
deliuered
in
the
Turkish
Alcoran
,
and
in
the
other
bookes
of
their
law
for
want
of
better
and
sounder
instructions
:
And
they
haue
no
other
meanes
,
then
by
rydiculous
tales
,
and
feigned
visions
and
reuelations
,
and
by
other
such
like
Idle
toyes
and
illusions
,
to
teach
&
admonish
men
to
haue
those
vices
in
detestation
which
they
thinke
to
bee
the
hindraunces
and
impediments
of
their
Saluation
.
Of
the
opinion
of
the
Turkes
touching
the
Sinnes
of
wrath
and
Enuie
.
Cap.
19.
AMongst
the
other
sinnes
which
the
Mahometists
accompt
mortall
and
deadly
:
That
of
wrath
and
anger
is
not
helde
to
bee
the
the
least
,
for
that
it
is
an
occasion
oftentimes
of
many
other
most
hainous
and
cruel
wicked
deedes
,
and
doth
breede
many
foule
in
conueniences
amongst
friends
and
neighbours
,
as
slaunders
,
hatred
and
enmitie
,
with
fighting
and
quarrelling
,
yea
many
times
murthers
and
manslaughters
.
For
this
cause
they
say
:
That
any
man
carried
away
with
rage
and
choller
,
is
not
his
owne
man
,
nor
is
master
of
himselfe
:
But
being
gouerned
by
his
rage
and
furie
,
his
anger
doth
violently
transport
him
from
himselfe
(
as
it
were
)
an
hideous
storme
and
tempest
.
Moreouer
they
affirme
that
this
must
needs
be
a
most
hainous
and
grieuous
sinne
:
For
that
when
men
are
assaulted
with
choller
,
and
do
giue
place
to
their
anger
,
they
do
not
only
forget
God
their
creatour
,
and
all
the
blessings
and
benefites
which
his
diuine
Maiestie
hath
bestowed
vpon
them
,
and
which
they
ought
to
haue
continually
in
remembrance
:
But
they
are
also
vtterly
forgetfull
both
of
themselues
&
of
others
:
whereof
it
ensueth
,
that
being
as
men
blinded
,
and
hauing
lost
al
sence
,
reason
&
vnderstanding
:
they
haue
no
care
nor
regarde
either
of
their
neighbours
friends
or
brethren
,
but
with
all
their
powers
and
endeuours
,
many
times
they
seeke
their
vtter
ruine
and
destruction
:
whereas
in
reason
they
ought
to
haue
an
especiall
care
of
their
safetie
,
welfare
,
and
preseruation
.
And
therefore
as
this
passion
doth
make
men
to
degenerate
from
humane
nature
,
and
doth
(
as
it
were
)
transforme
them
into
brute
and
sauage
beasts
.
So
doth
it
vtterly
remoue
and
cast
them
out
from
the
grace
and
fauor
of
God
,
when
they
do
with
such
outragious
minds
and
wrathfull
violence
persecute
their
brethren
and
poore
neighbors
.
For
this
cause
they
hold
it
most
need
full
and
necessarie
for
men
to
cut
off
and
eschew
al
occasions
that
may
draw
them
vnto
wrath
&
anger
.
For
they
thinke
&
affirme
:
That
by
how
much
the
farther
they
do
keepe
themselues
from
this
vice
,
so
much
the
nearer
they
are
knit
and
ioyned
vnto
God
.
In
so
much
,
that
this
is
held
for
a
most
certaine
&
infallible
truth
in
their
law
:
That
whosoeuer
is
angrie
with
his
neighbour
for
seuen
howers
together
,
and
doth
happen
to
die
in
that
time
,
not
being
reconciled
vnto
him
▪
Hee
is
surely
damned
to
infernall
paines
and
torment
.
Touching
Enuie
,
they
say
:
That
it
is
the
most
secret
and
priuie
sin
,
that
a
man
can
possibly
commit
:
And
that
it
doth
dwell
inwardly
in
the
minde
of
the
sinner
,
being
alwaies
hidden
and
concealed
in
the
bottome
of
his
heart
.
For
this
cause
they
haue
a
most
true
saying
:
That
it
is
impossible
for
the
Enuious
man
to
be
glad
and
merrie
from
the
hart
,
nor
to
take
any
ioy
,
pleasure
,
or
contentment
of
any
thing
what
so
euer
:
Because
it
is
the
nature
of
Enuie
continually
to
gnaw
and
bite
,
to
torment
&
consume
the
hart
of
that
man
in
whome
it
is
rooted
,
by
the
sight
of
the
welfare
and
prosperitie
of
him
whome
hee
enuieth
.
And
therefore
they
compare
and
resemble
the
enuious
man
vnto
a
tree
which
in
outwarde
shew
and
apparaunce
seemeth
to
be
most
pleasant
,
and
beautifull
,
and
is
full
of
greene
leaues
&
faire
blossomes
,
but
inwardly
is
worm
eaten
,
growing
by
little
&
little
to
wax
rotten
,
drie
,
&
withered
.
And
they
haue
these
words
vsuall
amongst
them
,
deriued
from
their
Prophet
MAHOMET
El
Becchialo
Laien
Cadul
Genetti
Veleuchiane
Zaidem
:
The
mening
wherof
is
:
That
no
Mahometists
whatsoeuer
shall
euer
see
or
com
to
the
ioyes
of
Paradise
,
although
in
all
other
things
he
be
neuer
so
diligent
and
dutifull
to
please
God
,
vnlesse
he
be
verie
pure
and
throughly
cleansed
from
this
sinne
of
Enuie
.
In
regarde
wherof
to
preuent
the
danger
of
their
damnation
,
they
are
wonderfully
religious
in
abstaining
from
this
vice
,
and
they
be
very
carefull
that
it
doe
not
seize
and
take
holde
vpon
them
.
Of
the
Pilgrimage
of
the
Turkes
to
Mecha
in
Arabia
:
and
of
their
ceremonies
vsed
in
the
same
.
Cap.
20.
HItherto
hath
bin
shewed
vpon
what
grounds
and
principles
the
Religion
of
the
Turkes
is
founded
,
and
what
maner
of
doctrine
is
contained
in
their
law
.
By
the
discouerie
whereof
it
is
most
cleare
and
manifest
,
that
the
chiefe
hope
of
their
saluation
doth
depend
&
consist
in
the
outwarde
practise
of
morall
vertues
and
good
deedes
:
in
the
auoiding
of
sinne
and
such
vices
as
they
esteeme
to
bee
mortall
:
and
in
the
deuout
obseruation
of
those
superstitious
rites
and
ceremonies
,
which
are
prescribed
and
propounded
vnto
them
in
their
law
.
The
which
that
it
may
be
more
apparant
,
we
will
now
proceede
to
laye
open
vnto
you
some
other
of
their
opinions
touching
such
ceremonies
&
traditions
as
they
do
principally
relie
vpon
for
the
remission
of
their
sins
&
transgressions
,
&
for
the
furtheraunce
of
the
saluation
of
their
soules
.
It
is
a
common
tradition
taught
vnto
al
Turks
,
Moores
,
&
other
Mahometists
out
of
their
bookes
:
That
whosoeuer
shall
once
in
his
life
time
goe
on
pilgrimage
to
Mecha
,
in
Arabia
,
he
shal
be
most
assured
of
euerlasting
blisse
&
happines
:
And
that
his
soule
shal
neuer
come
to
feele
either
the
paines
of
the
fire
of
Purgatory
,
or
the
torments
of
hell
fire
.
And
therfore
all
such
as
haue
any
sufficient
leasure
or
opportunitie
to
vndertake
that
voiage
,
they
will
bee
sure
not
to
pretermit
it
.
The
time
of
this
their
pilgrimage
is
certaine
&
prefixed
euery
yere
once
,
at
such
time
as
they
are
to
celebrate
the
feast
of
their
latter
Easter
,
called
Chucci
,
or
Cazi
bairam
(
of
which
we
haue
before
spoken
)
the
solemnitie
whereof
is
alwaies
performed
at
Mecha
in
Arabia
by
them
only
that
go
thither
on
pilgrimage
:
which
Pilgrims
they
cal
Hagsilar
or
Chazilar
:
And
of
them
consisteth
the
Turkish
order
of
the
Mechits
.
Those
persons
that
dwell
in
Greece
,
Barbary
,
&
other
regions
far
distant
:
when
they
haue
a
determination
to
go
that
iourny
,
they
do
vse
to
set
forward
sixe
months
or
more
before
the
time
appointed
for
the
solemnitie
of
that
feast
:
Because
the
order
is
that
they
must
meete
altogether
at
Modin
or
Modina
a
Cittie
not
far
from
Mecha
wher
they
are
to
performe
certaine
ceremonies
in
visiting
the
Sepulcher
of
MAHOMET
:
and
thence
do
they
proceed
on
towards
Mecha
for
the
celebrating
of
their
Easter
.
But
for
the
better
discouerie
of
the
maner
of
this
Turkish
pilgrimage
,
we
will
shew
vpon
what
ground
&
reason
they
haue
taken
vp
this
vse
&
superstitious
custome
:
next
we
wil
declare
how
they
do
proceede
in
the
same
:
And
last
of
all
,
what
ceremonies
they
do
vse
in
the
fulfilling
and
accomplishing
of
this
solemnitie
.
Mecha
,
they
tell
,
How
hee
was
commaunded
by
God
to
goe
vp
into
the
next
Mountain
,
where
he
shuld
finde
a
Marble
stone
,
being
on
the
one
side
blacke
,
and
on
the
other
side
white
:
which
stone
he
was
willed
to
take
&
place
before
the
gate
of
the
Temple
.
Whereupon
Abraham
endeuoring
to
carie
it
away
,
according
as
he
was
willed
,
the
stone
of
it selfe
did
moue
and
follow
after
him
to
the
gate
of
the
Temple
,
into
that
verie
place
where
it
is
now
seene
at
this
day
.
Those
that
go
thether
in
Pilgrimage
,
doo
vse
with
great
religion
to
kisse
this
Stone
at
their
comming
thether
:
being
fully
perswaded
,
that
in
the
last
day
,
they
shal
be
guided
by
this
Stone
into
paradice
.
For
there
be
some
of
a
Beleefe
,
That
this
Stone
is
that
Angell
,
vnto
whose
custodie
Adam
&
Eue
were
committed
by
God
in
Paradice
:
who
(
for
that
he
was
negligent
in
his
office
and
dutie
)
had
this
punishment
laid
vppon
him
,
to
be
turned
into
a
Stone
;
&
there
to
remaine
for
his
fault
and
negligence
,
till
the
Day
of
Iudgement
.
This
,
and
infinite
other
fabulous
and
forged
miracles
do
they
report
to
haue
happened
at
the
Building
of
the
Temple
of
Mecha
:
in
regard
wherof
,
&
for
that
MAHOMET
(
as
they
suppose
)
there
ended
his
life
:
they
doo
attribute
so
great
holines
and
sanctity
to
this
place
,
as
thervpon
they
haue
grounded
this
their
order
and
superstitious
vsage
of
going
thether
on
Pilgrimage
,
hoping
thereby
to
haue
remission
of
all
their
sinnes
and
offences
.
Now
that
we
haue
shewed
the
cause
of
this
Pilgrimage
,
let
vs
see
in
what
manner
these
Pilgrims
do
prepare
themselues
towards
their
Iourney
,
Mecha
,
do
hold
it
requisite
and
needfull
,
before
they
set
forward
on
their
Iourney
,
that
they
doo
lay
aside
all
hatred
,
malice
and
enmitie
out
of
their
hearts
;
and
,
that
they
doo
sincerely
and
vnfainedly
reconcile
themselues
vnto
their
aduersaries
,
forgiuing
and
forgetting
all
iniuries
,
quarrells
,
and
causes
of
debate
and
contention
between
them
:
for
they
are
of
opinion
;
that
if
there
do
remain
and
abide
anie
sparkes
of
offence
or
mallice
in
theyr
mindes
;
or
,
if
their
aduersaries
doo
refuse
to
be
accorded
and
reconciled
vnto
them
,
al
their
labor
and
paines
taken
in
their
Iourney
&
Pilgrimage
,
wold
be
in
vain
and
to
no
purpose
.
When
the
time
commeth
that
they
are
to
begin
their
Iourney
,
the
Pilgrims
of
each
countrey
doo
meete
together
in
one
place
,
and
so
doo
they
set
forward
in
great
Troopes
and
Companies
.
And
if
there
be
anie
amongst
them
so
poore
,
that
they
are
not
able
beare
their
owne
charges
;
then
doo
the
richer
sort
defray
it
for
them
:
and
euerie
man
doth
indifferentlye
make
prouision
of
victualls
one
for
another
:
and
in
so
dooing
the
rich
men
are
perswaded
,
that
they
do
God
good
seruice
.
When
they
are
come
to
Cayr
in
Egipt
,
(
which
of
olde
was
named
Memphis
)
they
doo
finde
there
great
numbers
of
Moores
and
Ethiopians
,
who
(
beeing
readie
prepared
for
the
same
Iourney
)
doo
in
that
Place
expect
their
comming
.
Then
all
of
them
(
ioyned
together
in
one
Companie
)
doo
proceede
on
their
Iourney
,
and
take
their
way
towards
Mecha
:
and
for
three
dayes
together
are
they
entertained
in
certain
Hospitalls
vpon
the
way
,
where
their
costs
and
charges
are
born
and
defrayed
for
them
:
which
(
before
such
time
as
the
Sultan
of
Egipt
and
that
Countrey
came
to
be
subiected
to
the
Turkish
Empire
)
was
then
paid
&
discharged
by
the
Sultan
;
but
since
that
time
hath
been
at
the
charge
of
the
Great
Turke
,
whose
Deputie
in
Egipt
,
doth
see
these
Pilgrims
to
be
furnished
with
al
necessarie
prouisions
at
their
departure
from
Cayr
.
For
,
from
thence
they
were
conducted
on
theyr
waye
by
the
Admirall
;
whome
the
Sultans
did
alwayes
commaund
to
accompanie
them
,
appoynting
a
greate
number
of
his
Mameluckes
or
Souldiours
,
both
on
horse-backe
and
on
foot
to
attend
vpon
the
Admirall
,
and
to
safe-conduit
the
Pilgrimes
euen
to
Mecha
:
to
the
intent
they
should
see
them
safely
protected
against
the
violence
of
the
Arabians
,
who
doo
vse
to
lye
hidden
vppon
the
sides
of
the
High
waies
in
Rockes
and
Caues
,
of
purpose
to
rob
and
spoyle
men
as
they
passe
.
For
that
Countrey
,
hauing
verie
fewe
or
no
woods
at
all
,
is
a
verie
Desart
,
and
like
a
Sea
of
sand
:
the
which
manie
times
the
winde
doth
so
violently
take
&
blow
too
and
fro
,
that
in
a
moment
it
will
gather
into
huge
heapes
like
mightie
Mountaines
;
and
sodainly
againe
it
wil
be
scattered
and
dispersed
into
smoothe
&
plaine
ground
.
By
meanes
whereof
the
Pilgrimes
are
often-times
in
great
danger
and
hazard
of
their
liues
.
Besides
there
is
so
great
scarcitie
and
lacke
of
water
,
that
for
three
daies
iourny
they
cannot
haue
any
vpon
the
way
by
reason
the
Countrey
is
altogether
voyd
of
Springs
and
Riuers
:
which
want
is
supplied
by
the
care
and
liberalitie
of
the
Sultan
or
Gouernour
of
Cayre
;
who
dooth
not
onely
prouide
them
of
a
great
number
of
Water-bearers
to
carrie
water
along
with
them
;
(
for
which
they
haue
an
yearly
allowance
of
ten
thousand
Duckats
for
their
paines
,
and
is
paid
vnto
them
out
of
the
Publique
Treasurie
and
Reuenewes
)
but
Hee
also
sendeth
with
them
manie
Camells
,
both
loaden
with
their
water
,
and
for
the
Pilgrimes
also
to
ride
vpon
for
their
more
ease
,
and
speedier
passage
ouer
that
Desart
:
to
the
intent
they
may
haue
the
lesse
neede
and
want
of
water
than
otherwise
they
should
.
Arefetagi
:
where
putting
off
their
garments
,
they
do
wade
starke
naked
into
a
riuer
running
thereby
,
till
they
be
couered
vp
to
the
necke
:
and
in
the
meane
time
they
mutter
certaine
superstitious
praiers
to
themselues
in
secret
.
And
they
say
that
they
vse
this
ceremonie
,
because
that
Adam
(
as
they
perswade
themselues
)
did
in
the
same
place
,
&
in
the
like
manner
,
thrice
wash
and
couer
himselfe
in
that
water
:
where
hauing
deplored
his
sin
which
he
had
committed
,
he
obtained
of
God
remission
for
the
same
.
After
this
ceremony
ended
,
hauing
clothed
themselues
,
they
returne
downe
again
into
the
Plain
before
the
city
of
Modin
:
and
then
doe
they
prepare
themselues
to
the
celebration
of
their
feast
which
they
begin
here
at
this
citie
:
the
cause
and
maner
whereof
with
the
course
&
order
which
they
obserue
both
there
and
at
Mecha
,
&
elsewhere
,
wee
will
as
briefly
as
wee
may
make
open
and
manifest
.
After
that
MAHOMET
was
departed
this
life
at
Mecha
,
his
Disciples
conueyed
his
dead
body
to
this
Citie
of
Modin
.
This
is
the
Sepulcher
of
Mahomet
.
In
times
past
,
the
Armenians
had
thought
to
haue
stollen
thence
the
body
of
MAHOMET
:
and
for
that
purpose
had
begunne
to
vndermine
the
ground
,
neere
about
eight
furlongs
from
the
place
where
it
lay
,
and
so
thoght
to
haue
gotten
into
the
sepulcher
:
but
their
purpose
being
strangely
discouered
,
they
were
apprehended
&
executed
.
Thereupon
was
the
sepulcher
enclosed
with
iron
grates
on
euery
part
,
both
ouer
&c
vnder
,
and
on
all
sides
,
to
the
end
the
body
of
their
Prophet
shoulde
not
at
any
time
bee
stollen
nor
conueied
from
thence
.
The
Turks
affirme
,
that
Mahomet
in
his
last
wil
&
testament
prophecied
,
that
his
body
should
not
continue
there
about
1000.
yeres
:
and
that
then
both
his
religion
and
empire
should
haue
an
end
:
but
to
our
purpose
.
This
sepulcher
is
so
reuerenced
and
honoured
by
the
Turkes
,
Moores
,
and
all
Mahometists
,
that
they
doe
frequent
the
same
with
great
religion
and
deuotion
,
thinking
that
they
shall
obtaine
pardon
and
forgiuenesse
of
their
sinnes
,
if
they
doe
once
kisse
the
Sepulcher
of
their
Prophet
:
One
of
the
first
things
therfore
that
these
pilgrims
doe
obserue
in
their
peregrination
to
Mecha
,
is
to
visitt
this
Sepulcher
of
Mahomet
.
For
the
which
cause
hauing
washed
themselues
(
as
we
haue
said
)
in
the
riuer
vpon
the
Mountaine
aforementioned
:
and
being
now
entred
into
Modin
to
perfourme
their
deuotion
at
MAHOMET
his
Sepulcher
;
they
doe
vse
first
of
all
with
great
solemnitie
to
lay
downe
vpon
his
Tombe
their
Alcoran
:
which
Booke
(
as
they
say
)
was
the
same
that
MAHOMET
wrote
with
his
owne
hand
.
Then
the
houre
of
their
prayers
and
ceremonies
approching
,
their
Meizin
getting
vp
into
the
Towers
and
Turrets
of
the
Temple
,
doe
with
a
lowde
voyce
sing
their
woonted
Psalmes
,
and
doe
inuite
the
people
to
their
ceremonies
.
When
they
haue
spent
three
whole
houres
in
the
Temple
at
their
praiers
,
they
issue
out
sodainly
,
and
with
great
speed
,
&
with
all
their
force
,
they
run
to
the
top
of
the
next
mountaine
so
hastily
,
that
all
their
body
runneth
on
a
sweat
.
For
they
are
perswaded
:
That
with
this
sweating
,
all
the
spots
and
deformities
of
their
sins
do
distil
likewise
and
vanish
away
from
them
.
As
soone
as
one
companie
is
thus
gotten
out
,
others
do
succeed
in
their
places
,
&
so
folow
on
after
them
,
doing
as
the
former
haue
done
before
them
.
And
after
that
al
haue
finished
this
ceremonie
,
then
presently
do
they
repaire
to
the
sepulchre
of
MAHOMET
to
kisse
it
.
These
things
thus
done
,
they
repaire
again
to
the
next
mountaine
,
to
offer
vp
their
sacrifices
,
which
are
fat
&
goodly
rammes
:
which
being
killed
,
they
do
wrap
vp
the
carcases
in
the
skins
:
and
then
euery
man
may
lawfully
take
away
a
peece
thereof
at
his
pleasure
.
Then
doeth
each
of
them
fill
a
little
vessell
(
which
they
carry
with
them
of
purpose
)
with
certain
water
springing
out
of
a
rocke
there
adioining
,
which
they
call
Abemzem
sui
,
that
is
,
The
water
of
Purification
.
And
they
do
esteeme
the
same
as
a
most
holy
relike
;
because
they
imagine
&
affirme
,
that
this
water
did
first
beginne
to
issue
out
of
that
rocke
,
by
reason
of
a
stoke
that
MAHOMET
gaue
it
with
his
foote
.
In
regard
whereof
they
do
vse
to
carrye
of
this
water
home
with
them
into
their
countries
.
And
if
any
of
them
happen
to
die
on
the
way
,
they
doe
with
that
water
besprinckle
the
garments
,
wherein
the
dead
body
is
wrapped
:
supposing
thereby
the
party
deceased
doth
obtaine
pardon
of
all
his
sins
.
During
the
time
and
solemnitie
of
this
their
feast
:
if
it
happen
that
any
one
who
is
a
slaue
either
by
purchase
or
by
inheritance
,
doe
enter
into
the
Temple
:
hee
is
by
his
entry
presently
enfranchised
:
and
his
Maister
cannot
from
thenceforth
by
any
meanes
depriue
him
of
his
libertie
.
If
any
woman
be
desirous
to
enter
into
the
Temple
during
this
feast
,
the
order
is
,
that
the
husband
must
leade
her
thither
,
holding
her
by
the
hand
:
if
shee
be
a
widdow
any
other
man
may
supplie
the
roomth
of
a
husband
in
that
behalfe
.
But
if
she
be
a
maide
,
the
custome
is
by
their
lawe
,
that
shee
be
led
thither
by
a
yong
man
.
After
they
haue
ended
theyr
ceremonies
in
the
Temple
,
they
spend
al
the
rest
of
the
day
in
singing
,
dauncing
,
and
such
like
kindes
of
mirth
and
merriment
,
to
testifie
and
make
shew
of
their
exceeding
ioy
,
for
that
they
holde
themselues
to
be
deliuered
that
day
from
the
paines
of
the
fire
of
purgatory
.
Howbeit
they
are
of
a
beleefe
,
That
for
all
such
as
doe
again
pollute
themselues
with
the
committing
of
new
sins
,
God
hath
prepared
another
purgatory
in
hell
:
Cuzu
Mobarech
:
And
then
also
vsing
certaine
praiers
,
they
visit
the
sepulchre
of
Christ
,
for
they
haue
an
opinion
,
that
vnlesse
they
visit
that
sepulchre
&
the
holy
land
,
aswel
as
the
sepulchre
of
Mahomet
,
their
pilgrimage
to
Mecha
would
little
auaile
or
profit
them
,
nor
that
it
woulde
bee
pleasing
or
acceptable
vnto
God
All
things
being
nowe
finished
,
which
doe
in
anie
sort
appertaine
to
the
solemnitie
of
their
feast
and
sacrifices
,
Imam
:
who
being
clothed
in
most
precious
&
perfumed
garments
,
and
hauing
his
armes
and
hands
couered
with
crimosin
taffata
,
taketh
down
the
Booke
from
the
Camel
,
with
notable
reuerence
and
solemnitie
.
And
hauing
himselfe
first
kissed
the
same
with
great
deuotion
,
hee
offereth
it
to
be
kissed
likewise
by
the
Soldan
,
and
afterwardes
holdeth
it
aloft
,
so
as
it
may
be
plainly
seene
of
all
the
people
:
who
as
soone
as
they
haue
a
sight
thereof
,
sodainely
,
&
with
great
force
and
violence
doe
assault
and
set
vpon
the
Camell
,
and
with
their
swordes
,
daggers
,
and
kniues
doe
cut
him
in
a
thousand
peeces
,
so
that
euen
in
a
moment
,
there
is
not
any
thing
left
,
either
of
the
Camell
,
or
of
his
furniture
.
For
euery
man
getteth
vnto
himselfe
some
little
portion
thereof
,
as
a
most
holy
and
sacred
Relike
of
great
price
and
estimation
:
supposing
themselues
by
the
possession
therof
to
be
most
blessed
and
happy
.
This
done
,
they
doe
immediately
seperate
themselues
,
and
eache
man
prepareth
himselfe
with
all
speede
to
returne
home
into
his
owne
countrey
.
Of
the
Temples
and
Hospitalles
of
the
Turkes
,
and
other
workes
and
edifices
builded
and
made
for
their
soules
health
.
Cap.
21.
BEsides
this
pilgrimage
vsed
by
the
Turkes
to
Mecha
,
and
else-where
for
the
remission
of
their
sins
,
there
be
many
other
thinges
,
wherein
they
do
repute
no
small
religion
and
holines
,
supposing
that
by
them
likewise
they
shal
merit
great
fauor
at
Gods
hands
:
&
that
the
same
are
special
&
ready
means
for
the
furtherance
of
their
saluation
.
Of
this
kind
are
their
temples
&
religious
houses
builded
for
the
celebrating
of
their
Mahometisme
and
superstitious
ceremonies
:
and
their
hospitals
founded
for
the
relief
both
of
poore
&
impotent
persons
,
&
of
trauellers
and
pilgrims
,
with
manie
other
like
workes
done
to
that
intent
and
purpose
:
for
the
manner
and
vsage
of
the
Turkes
is
,
Santa
Maria
in
Rome
:
which
being
builded
by
the
auncient
Romans
,
was
by
them
called
Pantheon
:
But
that
this
at
Constantinople
dooth
greatly
excell
the
other
,
both
in
largenesse
,
God
onely
is
to
be
adored
and
worshipped
:
and
that
there
is
not
anie
reuerence
at
all
to
bee
giuen
to
Stockes
and
Stones
,
neither
to
Brasse
,
Golde
,
n●r
Siluer
,
nor
to
anie
Images
of
anie
kinde
whatsoeuer
.
All
the
Belles
of
that
Temple
they
made
into
Great
Ordenaunce
,
because
they
haue
no
vse
of
Belles
amongest
them
:
but
the
Temple
it selfe
they
haue
conuerted
to
their
owne
superstitious
vse
,
making
it
a
Mosche
or
Meschit
,
for
theyr
prophane
Prayers
and
Ceremonies
:
&
they
haue
it
in
that
accompt
and
reuerence
,
(
notwithstanding
it
was
buylded
by
Christians
)
as
it
is
verye
much
frequented
,
and
that
with
great
Religion
by
infinite
multitudes
of
Mahometists
;
who
(
in
regard
thereof
,
as
also
for
the
beautie
and
greatnesse
thereof
,
doo
now
esteeme
it
as
the
principall
of
all
theyr
Meschits
.
In
the
Reigne
of
Baiazeth
the
second
,
there
were
numbered
(
at
one
time
)
sixe
and
thirtie
thousand
People
that
resorted
thether
at
one
of
theyr
Easter
Feastes
,
vppon
Deuotion
to
visite
it
,
and
to
praye
wythin
it
.
Mahomet
the
second
(
after
hee
had
conquered
that
Cittie
,
and
had
made
choyce
of
it
to
bee
the
chiefe
Seate
of
his
Empyre
)
did
erect
there
another
Temple
,
in
all
poynts
lyke
to
that
of
Saynt
Sophy
:
which
is
also
without
anie
Images
or
Pictures
within
it
;
but
it
is
set
out
and
adorned
with
golden
Letters
,
after
the
Morisco
fashion
.
And
there
is
another
Temple
likewise
,
which
was
builded
by
his
Sonne
Baiazeth
,
and
is
adorned
in
the
same
manner
.
The
rest
of
all
their
Meschits
,
are
of
diuers
sorts
,
some
high
and
some
low
,
of
seuerall
fashions
.
The
Turrets
of
their
Temples
(
vpon
which
their
Priests
vse
to
sing
their
Hymnes
when
they
call
the
People
together
to
their
Praiers
)
are
of
a
verie
great
height
,
and
are
all
of
them
made
in
the
manner
of
Watch-towers
;
their
greater
Churches
hauing
two
,
and
their
lesser
but
one
of
them
.
Vppon
the
toppes
of
those
Towers
or
Turrets
is
set
an
half
Moone
or
Cressaunt
;
which
is
the
Ensigne
of
the
Turkes
,
as
the
Crosse
is
the
Ensigne
of
the
Christians
.
Within
their
Temples
,
they
haue
no
kinde
of
Ornaments
,
besides
bare
and
naked
walls
faire
whited
;
saue
onely
theyr
Bookes
and
their
Lampes
burning
with
Oyle
,
(
of
which
they
haue
great
store
)
and
their
Clothes
of
Tapestrie
:
on
the
which
(
being
spred
ouer
mattes
vpon
the
pauement
)
they
vse
to
kneele
downe
and
prostrate
themselues
at
the
time
of
their
Praiers
.
Howbeit
vppon
the
wals
of
their
Churches
,
are
written
commonly
these
words
;
La
Illah
Illelah
,
Mehemmet
Irresul
Allah
:
Taure
Bi
r
,
Begamber
Hach
:
that
is
,
There
is
but
one
onely
God
,
and
Mahomet
his
Prophet
:
There
is
one
Creator
,
and
his
Proph●ts
are
equall
.
Or
els
these
words
Fila
,
Galeb
,
Illelah
:
that
is
,
There
is
none
so
mighty
as
is
God
.
Hauing
sufficiently
discouered
the
manner
and
fashion
of
the
Turkish
Temples
;
let
vs
now
(
in
a
word
or
two
)
shew
the
order
of
their
Hospitalls
,
which
they
call
Imareth
.
Pirinct
Tsorba
;
and
some
allowaunce
of
flesh
:
in
others
,
they
feed
them
with
a
kinde
of
meat
,
called
Boghdatas
;
which
is
made
of
wheate
,
with
a
certaine
quantitie
of
bread
,
and
water
for
their
drinke
.
They
haue
places
appointed
for
them
to
lodge
in
:
some
priuatelye
and
seuerall
,
others
openly
and
in
publique
:
howbeit
they
sleepe
not
vpon
beds
,
but
on
straw
or
haye
,
vnder
the
couering
or
roofe
of
some
house
,
prouided
of
purpose
.
This
allowance
(
in
most
of
their
Hospitalls
)
is
common
to
all
persons
both
poore
&
rich
,
be
they
Christians
,
Iewes
,
or
Turkes
;
and
they
haue
it
freely
,
&
without
paying
for
anie
thing
:
to
which
end
,
there
are
great
Rents
&
yearly
Reuenewes
giuen
for
the
maintenance
of
those
Hospitalls
,
and
the
releefe
of
such
as
resort
vnto
them
.
In
Constantinople
be
manie
of
those
Hospitalls
;
one
of
which
(
builded
by
their
Emperour
Mahomet
the
second
)
is
in
a
manner
the
chiefest
:
and
another
,
begun
to
bee
buylded
like
vnto
that
by
his
Sonne
Baiazeth
,
which
was
afterwardes
finished
by
his
Sonne
Selim
the
first
.
Both
of
these
haue
about
fiue
and
twentye
round
Turrets
couered
with
lead
:
one
of
which
beeing
in
the
middest
of
the
other
,
is
larger
and
greater
than
the
rest
;
and
vnder
it
are
lodgings
and
dwellings
appoynted
for
the
Priests
.
On
one
side
of
the
Hospitall
are
set
beddes
for
Pilgrimes
,
where
they
are
entertained
(
together
with
their
seruaunts
)
verie
curteously
,
and
may
continue
there
for
three
whole
dayes
together
.
And
so
maye
all
Trauellers
,
hauing
both
meate
and
lodging
allowed
freely
,
both
for
themselues
and
their
horses
.
On
another
side
of
the
same
,
are
beds
and
lodgings
ordained
for
Leapers
,
and
other
sicke
and
diseased
persons
;
which
are
there
attended
and
nourished
verie
carefully
:
for
they
spare
for
no
costs
or
charges
to
helpe
them
;
but
the
greater
that
is
their
misery
,
the
more
care
and
compassion
they
take
of
them
.
And
therefore
they
haue
there
purposely
prouided
to
attend
them
,
both
Phisitions
,
Surgeons
and
Apothecaries
,
lodged
and
maintained
in
those
Hospitalls
.
Three
times
a
day
may
any
man
that
wil
come
and
eate
there
in
a
place
seuerally
prouided
of
purpose
.
They
haue
also
in
each
of
those
Hospitalls
a
certaine
allowance
for
fourteene
Schollers
and
Doctours
that
studie
the
Lawes
of
MAHOMET
,
who
haue
their
lodgings
apart
seauen
on
the
one
side
,
and
seauen
on
the
other
side
.
The
Gouernours
of
the
Hospitals
,
haue
their
lodgings
likewise
seuerall
to
themselues
;
and
they
haue
the
care
and
disposing
of
the
rents
and
Goods
which
are
giuen
and
bequeathed
to
the
Hospitalls
.
Some
say
,
that
the
Reuenewes
of
that
Hospitall
which
was
builded
by
Mahomet
,
amounteth
to
an
hundred
&
fiftie
thousand
Duckats
by
the
yeare
;
and
that
the
other
hath
rather
more
than
lesse
.
In
either
of
these
Hospitalls
,
there
is
a
faire
Meschit
or
Church
builded
;
each
of
which
hath
a
little
Chappell
builded
close
adioining
vnto
it
,
wherin
the
Founders
of
those
Hospitalls
lie
buried
,
both
Mahomet
and
Baiazeth
,
each
in
his
owne
Chappell
which
himselfe
had
builded
.
For
themselues
hauing
taken
order
before
their
deathes
,
and
made
choyce
of
those
places
for
their
Sepultures
,
they
did
ordain
those
Meschits
or
Temples
in
either
of
those
Hospitalls
,
because
they
wold
haue
those
Priests
(
which
were
maintained
there
vpon
their
allowaunce
)
and
all
such
Pilgrimes
and
others
(
as
should
come
to
take
and
enioye
the
benefit
of
their
bountie
and
liberalitie
)
after
they
had
fedde
and
refreshed
themselues
,
there
and
then
to
pray
to
God
to
haue
mercie
vpon
their
soules
.
There
is
another
Hospital
in
Constantinople
,
which
was
builded
after
these
by
the
Emperour
Solyman
the
Sonne
of
Selim
;
which
dooth
so
farre
surpasse
all
the
former
,
both
in
greatnes
,
beautie
,
and
riches
,
that
it
exceedeth
them
beyond
all
comparison
.
As
for
others
of
a
meaner
sort
and
lesser
proportion
,
it
were
both
an
endlesse
and
a
needlesse
matter
to
intreate
of
them
.
For
all
the
Bassaes
,
Nobles
,
&
better
sort
of
people
amongst
the
Turkes
,
are
generally
so
addicted
to
these
kinde
of
workes
;
and
they
are
so
wonderfully
possessed
and
carryed
awaye
with
this
humour
of
building
both
Hospitalls
,
Temples
,
Common
Innes
or
Hostells
,
Bridges
,
Cawseys
,
Conduicts
,
and
Water-coutses
,
and
such
lyke
Edifices
;
that
there
is
almost
none
of
theyr
Cittyes
,
Prouinces
,
or
Countreyes
,
but
you
may
see
in
them
sundrie
(
yea
infinite
)
Testimonyes
of
theyr
bountifull
and
liberall
Dispositions
towardes
these
kindes
of
Woorkes
and
Buildinges
.
In
so
much
,
that
if
anye
man
should
behold
the
multitude
of
them
,
both
in
Constantinople
and
else-where
within
the
Turkes
Dominions
;
and
should
therewithall
consider
the
manner
and
quality
of
those
workes
,
both
for
sumptuousnes
,
cost
and
curiositie
;
the
great
and
strange
prouisions
and
expences
made
and
laid
out
vpon
them
;
their
excessiue
rents
&
yearely
reuenewes
,
and
the
huge
summes
of
money
,
which
are
dayly
giuen
from
time
to
time
for
their
encrease
and
maintenance
:
hee
might
make
a
question
;
whether
were
more
to
be
wondered
at
,
either
the
multitude
and
magnificence
of
those
buildings
;
or
the
Superstitious
Opinion
and
Conceipt
of
this
Nation
:
who
doo
repute
such
singular
pietie
and
deuotion
in
the
making
of
them
,
that
they
think
they
cannot
in
anie
of
their
actions
either
doo
God
better
seruice
;
or
finde
a
more
readie
and
better
meanes
to
bring
theyr
soules
to
the
blisse
of
Paradice
.
Of
the
Sepultures
and
manner
of
Buriall
amongst
the
Turkes
.
Cap.
22.
WHensoeuer
anie
Turke
is
at
the
point
of
death
,
his
friends
and
kinsfolks
do
come
to
visit
and
to
comfort
him
:
&
(
putting
him
in
minde
of
his
sinnes
)
they
doo
aduise
him
,
with
a
contrite
and
repentaunt
heart
to
bewayle
and
deplore
his
fore-passed
life
and
offences
.
Then
do
certain
of
their
Priests
reherse
&
read
ouer
certain
himnes
or
Psalmes
.
By
which
time
,
if
the
Partie
be
not
alreadie
dead
,
but
that
the
pangs
of
death
doo
still
continue
and
holde
him
,
they
doe
bring
thither
their
Alcoran
;
out
of
the
which
they
doe
reade
a
certaine
prayer
,
repeating
it
seuen
times
:
which
praier
in
their
language
they
call
Thebara
echelezi
:
for
they
are
of
opinion
,
that
before
they
can
say
that
prayer
thrice
ouer
,
the
partie
will
haue
yeelded
vp
the
ghost
.
But
if
they
do
as
then
perceiue
any
token
or
shew
of
life
in
him
,
they
doe
recite
an
other
Psalme
,
which
they
call
I
asinnell
Curanil
Hecin
.
And
this
they
doe
,
to
the
intent
the
Deuil
may
not
any
way
endommage
nor
hurte
his
soule
,
whilest
he
is
in
the
extremitie
and
paines
of
death
.
After
that
the
breath
is
departed
out
of
his
bodie
,
they
lay
foorth
the
corps
vpon
the
grounde
in
the
midst
of
the
house
vpon
tapestrie
clothes
,
turning
it
vpon
the
right
side
,
with
the
face
towardes
the
South
.
Then
doth
there
assemble
certaine
of
their
priests
which
are
to
bury
him
:
who
(
hauing
brought
with
them
a
certaine
corde
or
string
,
whereon
are
a
multitude
of
little
Beades
,
made
of
the
wood
of
Aloes
,
not
much
vnlike
those
which
are
vsed
in
the
church
of
Rome
for
their
Pater
noster
Beades
,
)
they
doe
tie
the
same
round
about
the
dead
body
,
turning
it
some
foure
or
fiue
times
.
In
the
doing
whereof
,
still
as
they
come
to
touch
euery
one
of
those
Beads
or
roundels
after
other
.
The
Priests
(
who
are
to
the
number
of
twenty
or
vpwardes
)
doe
all
at
once
turne
their
faces
towardes
the
standers
by
,
&
say
,
Subanasella
,
that
is
:
God
haue
mercie
vppon
him
.
Then
do
those
Priests
take
vp
the
corps
and
carry
it
out
into
the
Garden
,
where
(
hauing
laide
it
vpon
a
Table
two
handes
breadth
aboue
the
ground
,
)
there
be
certaine
who
are
appoynted
to
make
ready
the
corps
to
the
buriall
,
who
first
of
all
doe
take
away
the
shirt
from
it
.
And
then
couering
the
secret
partes
with
a
new
cloth
made
of
fine
bombaste
,
they
doe
wash
the
body
all
ouer
from
the
head
to
the
feete
with
warme
water
and
sope
:
after
which
they
do
wipe
and
drie
the
same
again
with
two
other
very
fine
&
white
clothes
made
likewise
of
bombaste
.
In
the
which
(
as
it
were
)
in
a
funerall
or
winding
sheete
they
do
wrap
the
corps
:
and
after
they
haue
sprinckled
it
with
rose-water
,
perfumes
,
and
other
odoriferous
things
,
then
they
put
vppon
it
the
best
and
most
precious
garments
that
the
partie
vsed
to
weare
whilest
he
liued
.
And
at
the
head
thereof
,
vpon
a
peece
of
wood
made
and
fitted
of
purpose
,
they
do
set
his
hat
or
turbant
trimmed
with
roses
and
sundry
sortes
of
flowers
,
and
so
doe
they
lay
it
vpon
a
beere
.
These
ceremonies
about
the
dead
bodie
(
if
it
be
of
a
man
)
are
done
by
men
:
but
if
it
be
a
woman
,
they
are
perfourmed
by
women
.
The
Priests
in
the
meane
time
hauing
begunne
the
ceremonies
of
the
funerals
,
at
the
last
,
some
of
them
doe
take
vp
the
corps
vppon
their
shoulders
,
and
doe
carry
it
towardes
the
Church
with
the
head
forward
after
the
fashion
of
the
Iewes
,
and
contrary
to
the
vse
and
manner
of
the
Christians
.
Before
the
corps
do
go
their
Monks
with
candles
burning
in
their
handes
:
after
it
folow
the
Priests
singing
still
as
they
go
this
Hymne
:
God
is
God
,
and
the
true
God
;
and
Mahomet
was
sent
from
God
:
after
them
folow
the
men
,
first
the
kinsmen
of
the
partie
deceased
,
and
then
the
rest
of
his
friendes
and
neighbours
.
The
women
in
the
meane
time
staying
at
home
mourning
and
lamenting
for
the
dead
,
doe
prepare
a
banquet
for
the
Priests
,
who
when
they
haue
brought
the
corps
to
their
Temple
or
Meschit
,
doe
set
it
downe
before
the
Temple
doore
,
till
they
haue
perfourmed
all
the
ceremonies
of
their
funeralles
.
Which
done
,
they
take
vp
the
corps
againe
:
and
going
on
all
together
,
they
cary
it
out
of
the
Cittie
to
the
place
ordained
for
burialles
:
Of
the
opinions
of
the
Turkes
,
touching
the
state
of
the
soules
departed
out
of
this
life
,
and
of
the
generall
iudgement
and
resurrection
of
the
dead
:
as
also
of
the
ioyes
of
Paradice
,
and
the
paines
of
hell
.
Cap.
23.
THe
faith
and
beleefe
of
the
Turks
concerning
the
Godhead
,
and
by
what
meanes
they
do
hope
and
expect
the
saluation
of
their
soules
,
hath
sufficiently
beene
expressed
in
the
precedent
discourses
It
now
resteth
that
wee
deliuer
their
opinions
touching
the
estate
of
the
soule
after
it
is
departed
out
of
this
life
:
and
what
they
thinke
of
the
generall
Iudgement
and
resurrection
of
the
dead
:
as
also
what
kinde
of
ioyes
they
imagine
to
be
reserued
in
Heauen
for
such
as
liue
well
and
godly
;
and
what
torments
be
prepared
in
Hel
for
the
wicked
and
vngodly
.
For
they
doe
generally
beleeue
and
confesse
,
that
there
is
a
time
wherein
the
world
shall
haue
an
end
:
and
that
there
is
a
day
ordained
for
the
general
iudgement
of
all
mankinde
,
wherein
the
bodies
of
the
dead
shall
be
raised
and
reuiued
by
the
power
of
God
:
and
that
ech
man
shal
then
appeare
before
the
maiestie
of
God
both
with
their
soules
and
bodies
,
to
receiue
the
reward
of
their
good
and
euill
deedes
done
in
this
life
,
with
an
endlesse
recompence
,
either
of
eternall
blisse
,
or
euerlasting
vnhappinesse
.
In
al
which
points
of
their
religion
,
albeit
the
Turkes
be
to
be
esteemed
farre
better
than
the
Epicures
and
the
Atheifts
,
who
deny
the
immortalitie
of
the
soule
,
and
doe
acknowledge
neither
God
,
nor
Deuill
,
heauen
nor
hell
:
And
though
they
goe
farre
beyond
the
heathen
Philosophers
,
and
all
the
Gentiles
and
pagan
Infidelles
,
who
thought
the
world
to
be
eternall
,
and
held
the
resurrection
of
the
bodie
to
be
an
idle
dreame
and
fable
:
yet
for
that
their
opinions
in
this
behalfe
do
notwithstanding
differ
in
most
points
from
the
doctrine
and
traditions
,
both
of
the
Iewes
,
Gentiles
,
and
Christians
,
and
are
ful
of
most
grosse
absurdities
and
fantasticall
toyes
,
and
vile
impieties
,
farre
differing
from
the
trueth
and
sinceritie
of
true
religion
:
we
will
therefore
briefly
set
downe
,
how
,
and
in
what
maner
they
do
imagine
of
these
matters
.
Nechir
,
and
the
other
Remonchir
:
who
(
being
of
a
most
terrible
aspect
and
fearfull
countenance
,
&
hauing
burning
fire-brands
in
their
hands
)
do
examine
the
dead
man
of
his
fore-passed
life
in
this
world
.
Which
if
they
finde
to
haue
bin
verie
wicked
and
sinful
,
they
do
then
scourge
him
with
fiery
whips
:
But
if
his
life
were
good
and
godly
,
they
doo
then
transforme
him
into
the
shape
of
a
goodly
and
beautifull
Angell
,
and
they
giue
him
good
and
comfortable
speaches
:
telling
him
,
that
hee
shall
rest
and
remaine
there
(
accompanied
with
all
his
good
deedes
)
vntill
the
last
Day
of
the
Generall
Iudgement
.
The
manner
whereof
(
according
to
the
Tradition
of
the
Mahometists
)
is
as
followeth
.
It
is
an
opinion
generally
embraced
,
Culumen
,
Alleiafan
,
ve
,
geb
,
tab
,
vegei
,
roebic
,
tull
,
gela
,
li
velle
I
cheram
:
that
is
,
God
hath
spoken
it
with
his
mouth
,
That
all
mankinde
is
mortall
:
and
that
all
creatures
shall
haue
an
end
,
either
by
age
,
or
by
some
accident
.
Hereof
the
Turkes
conclude
;
that
not
only
men
,
but
that
the
Angels
also
are
mortall
.
And
although
manie
of
their
doctours
,
and
such
as
are
best
seene
in
their
religion
,
do
oppose
themselues
against
this
opinion
,
and
do
contradict
it
vpon
good
reasons
,
and
with
no
absurd
arguments
:
yet
when
those
words
are
alleadged
against
them
,
But
to
our
purpose
.
They
holde
also
,
that
immediately
vpon
the
sound
of
the
trumpet
by
the
Angell
,
there
shall
be
so
great
and
terrible
an
earthquake
,
that
the
whole
frame
of
the
world
,
both
earth
,
and
heauen
shall
be
ruinated
:
insomuch
as
the
rockes
and
mountaines
shall
fall
and
tumble
together
with
such
force
and
violence
,
that
they
shall
be
broken
into
powder
and
dissolued
into
dust
,
and
heapes
of
sand
:
and
that
then
God
wil
create
a
newe
Light
,
and
newe
Aungelles
,
equall
in
glory
and
dignitie
to
the
former
.
After
which
hee
will
cause
to
fall
a
pleasant
and
sweete
raine
,
which
they
call
,
Rehemet
sui
:
that
is
,
The
raine
of
mercie
:
with
the
which
the
earth
then
lying
in
dust
shall
be
watered
:
and
so
shall
it
remaine
for
fortie
dayes
together
.
Howbeit
,
they
say
,
that
those
dayes
then
shall
be
longer
than
are
the
dayes
at
this
present
.
And
manie
of
them
hold
also
,
that
from
thenceforth
,
there
shall
not
be
anie
darkenesse
of
night
as
is
nowe
vsuall
;
but
that
the
night
shall
be
most
cleare
and
lightsome
,
and
that
there
shal
be
no
need
of
sleep
for
the
sustentation
of
their
bodies
.
And
they
say
;
That
after
the
end
of
those
fortie
dayes
,
God
wil
commaund
the
Angell
Israphyll
to
sound
his
Trumphet
againe
the
second
time
:
and
that
at
the
sound
thereof
the
dead
shall
sodainly
arise
&
bereuiued
from
death
to
life
.
For
when
Israphyll
hath
thus
blowen
his
Trumpet
,
the
sound
thereof
(
say
they
)
shal
be
with
such
an
exceeding
noise
,
that
it
shal
be
heard
ouer
the
whole
World
:
and
that
thereupon
all
the
Dead
(
euen
from
Abel
vnto
the
ende
of
the
World
)
shall
immediately
be
raised
,
and
rise
againe
in
the
same
manner
and
habit
as
they
were
buried
.
Nessi
,
Nessi
:
that
is
,
Woe
is
mee
most
miserable
and
wretched
man
,
who
haue
suffered
my selfe
to
be
ouercome
with
my
filthie
lusts
and
lewd
desires
.
Whereupon
the
Angells
shall
shewe
and
point
at
each
man
with
their
fingers
,
reuealing
&
manifesting
either
their
good
works
or
wicked
deeds
.
Then
all
those
(
whose
faces
shal
be
found
to
shine
lyke
the
lights
in
heauen
)
shal
stand
&
appear
most
glorious
in
the
sight
of
God
,
Iesus
Christ
the
Sonne
of
the
Virgin
Mary
with
another
great
Standard
;
vnder
which
shall
be
assembled
all
those
Christians
that
haue
kept
&
obserued
his
Gospell
;
and
that
he
shall
then
bee
Iudge
of
the
deeds
of
al
men
,
&
of
al
things
done
in
this
world
.
On
the
other
side
(
at
the
right
hand
of
Christ
)
they
say
that
MAHOMET
shal
bee
with
another
Standard
,
hauing
all
his
Followers
about
him
,
whom
he
shall
there
shew
vnto
Christ
.
Thus
all
those
that
haue
done
good
in
this
life
,
shall
appeare
vnder
their
seuerall
and
proper
Standards
,
where
they
shall
finde
a
most
sweet
and
pleasant
shadow
to
comfort
&
refresh
them
:
But
as
for
all
those
who
are
not
vnder
the
shadow
of
some
one
of
those
Banners
,
they
shall
be
most
extreamely
scortched
with
the
burning
beames
of
the
Sunne
,
according
to
the
quantitie
and
proportion
of
their
misdeeds
:
&
that
both
the
one
&
the
other
shal
remain
in
this
estate
,
till
their
Doome
&
final
Iudgement
be
giuen
vpon
them
.
As
soone
as
the
Soules
haue
heard
their
Iudgement
pronounced
by
the
diuine
Sentence
,
they
say
,
That
then
the
Angels
shall
appeare
on
all
sides
,
in
a
most
glorious
and
beautifull
habit
,
distributed
and
deuided
into
seueral
troops
&
companies
;
each
of
them
hauing
his
place
assigned
vnto
him
,
the
Cherubins
on
the
one
side
,
and
the
Seraphins
on
the
other
:
some
of
them
playing
vpon
instruments
of
musicke
,
&
some
singing
of
psalmes
and
hymnes
:
Women
shining
bright
and
beautifull
as
the
Sunne
.
For
you
must
note
,
that
the
Turkes
doo
hold
,
that
none
of
the
women
liuing
in
this
World
,
shall
enter
into
Paradice
,
but
that
such
as
haue
liued
wel
,
Moses
Christ
and
Mahomet
are
the
chiefest
amongst
the
whole
companie
of
the
blessed
soules
;
&
that
each
of
them
hath
(
by
Gods
appointment
)
a
particuler
and
peculiar
part
of
Paradice
allotted
vnto
them
for
their
Dominion
.
It
is
written
in
the
Alcoran
,
That
all
those
who
are
damned
by
the
iustice
of
God
for
their
sinfull
&
wicked
liues
,
Sera
Cuplissi
,
that
is
,
The
Bridge
of
Iustice
:
vpon
the
which
,
all
the
sinfull
Soules
are
to
passe
with
the
weightie
burthen
of
their
sinnes
vpon
their
shoulders
.
And
that
on
the
one
side
of
this
Bridge
shall
tumble
downe
(
headlong
into
hel
)
al
those
which
haue
been
drowned
in
sinne
and
wickednes
in
this
world
:
where
being
consumed
with
extreme
torments
in
flames
of
fire
,
they
shal
be
reuiued
againe
to
the
same
paines
and
torments
anew
;
and
so
shall
they
continue
euerlastingly
without
end
.
On
the
other
side
of
this
Bridge
,
all
those
(
who
haue
not
beene
altogether
giuen
ouer
to
sinne
and
wickednes
)
shal
fal
down
,
not
into
Hell
,
but
into
a
certaine
Purgatorie
:
out
of
which
they
shal
be
at
length
freed
and
deliuered
sooner
or
latter
,
according
to
the
quantitie
and
quality
of
their
sinnes
:
and
from
thence
they
shall
be
taken
vp
and
receiued
into
the
ioyes
of
Paradice
.
Moreouer
they
beleeue
,
that
there
is
in
the
middest
of
Hel
a
certain
Tree
growing
,
which
they
call
,
Zoacum
Agacci
,
that
is
,
The
Tree
of
bitternes
:
which
though
it
grow
in
the
midst
of
the
fierie
flames
of
Hell
,
yet
(
such
is
the
wil
of
God
)
that
it
is
alwaies
greene
and
flourishing
,
with
great
abundance
of
apples
continually
growing
on
it
:
which
Apples
(
they
say
)
are
like
to
the
heads
of
diuels
;
and
that
of
these
apples
the
damned
Soules
shal
eat
,
hoping
to
coole
themselues
,
&
to
find
some
refreshing
of
their
burning
heat
;
but
what
with
the
bitternes
and
poysoned
taste
of
the
fruite
,
and
with
infernall
paines
which
they
indure
,
the
anguish
of
their
tortures
shal
rather
increase
and
be
augmented
more
and
more
;
and
their
torments
shal
be
most
grieuous
and
vnspeakable
:
the
Diuells
also
shall
bind
them
with
fierie
chaines
,
&
so
drag
them
vp
and
down
Hel
for
their
greater
plague
&
torment
.
Howbeit
they
affirme
,
That
all
those
Soules
which
in
the
midst
&
extremitie
of
their
torments
do
call
vpon
the
name
of
God
,
and
craue
aid
&
help
from
his
Maiestie
,
afterwards
they
shal
be
released
,
and
receiued
vp
into
Paradice
.
And
,
that
none
shall
rest
or
remaine
for
euer
in
Hell
without
hope
of
redemption
:
but
onely
such
as
doo
vtterly
despaire
of
saluation
,
and
doo
continue
hopelesse
of
Gods
fauour
and
mercie
.
These
be
the
opinions
&
blind
fancies
of
the
Turks
concerning
the
estate
of
the
souls
departed
,
the
general
resurrection
,
&
last
iudgment
of
the
dead
,
with
the
ioies
of
heauen
and
hell
torments
.
All
which
being
(
as
it
seemeth
)
deriued
vnto
them
by
tradition
from
the
corruption
of
their
forefathers
,
and
confirmed
in
them
by
the
erronious
instruction
of
their
priests
and
teachers
,
they
do
most
religiously
receaue
:
embracing
it
rather
in
a
blinde
zeale
to
the
lawe
and
religion
of
MAHOMET
,
than
vpon
anie
good
ground
or
foundation
.
For
being
giuen
ouer
to
delight
in
filthie
lusts
,
and
vaine
imaginations
,
they
doo
swarue
cleane
away
from
the
purity
of
sound
religion
;
neither
knowing
the
true
blessednes
and
felicitie
of
the
Soule
,
nor
apprehending
aright
the
mysteries
and
truth
of
their
saluation
.
Of
the
seuerall
Orders
of
Religious
persons
amongst
the
Turkes
:
and
first
of
their
Priests
.
Cap.
24.
HAuing
sufficiently
vnfolded
the
Doctrine
and
Traditions
of
the
Turkes
Lawe
,
with
the
most
part
of
the
ceremonies
and
superstitious
opinions
:
it
is
now
requisit
(
before
we
conclude
this
Book
of
the
summe
of
their
Religion
)
that
we
say
somwhat
of
their
Priests
and
religious
person
:
for
hauing
made
often
mention
of
some
of
them
in
sundrie
places
of
this
Treatise
;
it
shal
be
verie
needfull
that
we
shew
vnto
you
,
what
and
how
manie
kinds
of
Priests
and
religious
Orders
there
are
amongst
them
:
and
what
difference
and
diuersitie
there
is
betweene
them
.
There
bee
two
sorts
of
Religious
or
Ecclesiasticall
persons
(
if
we
may
so
terme
them
)
amongst
the
Turks
;
namely
their
Priests
:
all
which
(
by
a
generall
name
)
they
call
Talismanni
;
and
are
litle
or
nothing
differing
from
secular
persons
:
and
their
Monkes
or
rather
begging
Friers
,
which
being
in
the
nature
of
Regular
persons
)
are
tied
to
certaine
orders
and
superstitious
rules
and
obseruances
.
Of
each
kind
,
there
are
diuers
&
sundry
sorts
,
as
hereafter
shal
be
particularly
declared
.
Their
Talismanni
(
or
Priests
)
are
married
,
hauing
wiues
and
children
,
as
other
Turkes
:
and
they
goe
clad
after
the
manner
of
the
secular
sort
.
They
are
chosen
by
the
People
,
and
haue
a
certayne
Fee
or
Stipend
allowed
them
for
theyr
maintenaunce
from
the
Emperour
.
And
if
their
charge
of
children
be
so
great
,
that
their
ordinary
allowance
is
not
able
to
maintaine
them
:
then
they
doe
exercise
some
one
Mechanicall
trade
or
other
(
such
as
befitteth
men
of
a
free
estate
and
calling
)
eyther
by
teaching
of
some
schoole
,
or
by
writing
of
Bookes
(
for
Printing
is
not
in
vse
amongest
them
:
)
and
some
of
them
also
vse
meaner
crafts
,
as
of
Tailers
,
Shoomakers
,
or
some
such
manuary
occupations
,
They
haue
not
for
the
most
part
any
great
knowledge
or
learning
;
but
they
are
held
to
be
sufficiently
skilfull
and
learned
,
if
they
can
reade
the
Alcoran
or
Musaph
.
Which
being
at
first
written
(
as
they
say
)
in
the
Arabian
tongue
,
they
doe
repute
it
a
very
ill
deede
to
haue
it
translated
into
the
vulgar
Turkish
language
.
Such
of
them
as
haue
the
knowledge
to
make
any
interpretation
of
the
Text
,
and
to
expound
the
meaning
therof
vnto
the
people
are
helde
to
be
most
profoundly
learned
,
and
are
esteemed
as
great
doctours
.
For
that
such
kind
of
interpreting
is
the
best
manner
of
preaching
which
they
haue
amongest
them
.
These
Talismanni
are
highly
reuerenced
and
regarded
of
all
men
:
Insomuch
,
as
if
any
Turke
doe
either
strike
,
or
doe
otherwise
offer
any
outrage
to
any
of
them
in
his
person
,
he
is
punished
with
the
losse
of
his
hand
for
his
offence
:
and
if
such
an
offendour
be
a
christian
,
hee
is
sure
to
be
burned
.
Of
these
Priests
or
Talismanni
,
there
be
diuers
and
sundry
sortes
:
some
of
which
are
of
higher
dignitie
and
estimation
than
others
,
according
to
the
difference
&
diuersity
of
their
places
wherevnto
they
are
called
,
For
as
in
the
christian
clergie
(
besides
the
common
and
ordinary
sorts
of
Priestes
and
Ministers
attending
only
vpon
diuine
seruice
,
and
the
mysteries
of
our
religion
:
)
there
be
also
Bishoppes
,
Archbishops
,
and
others
,
who
are
worthily
admitted
to
haue
publike
gouernement
and
authoritie
,
both
in
the
church
and
common
wealth
.
So
haue
the
Turkes
likewise
in
their
priesthoode
sundry
offices
,
functions
,
and
degrees
;
some
of
which
being
onely
and
ordinarily
attendant
vpon
the
rites
and
ceremonies
of
their
religion
,
are
reuerenced
only
in
regard
of
their
calling
&
prosession
:
And
others
hauing
publike
authoritie
and
iurisdiction
ouer
all
estates
&
persons
,
both
in
causes
concerning
their
religion
,
&
in
matters
of
estate
&
ciuill
gouernement
,
are
more
highly
honored
according
to
the
dignitie
of
the
place
or
office
wherein
they
rule
and
command
.
Mophti
,
whose
office
&
dignitie
amongest
the
Turkes
,
is
not
much
vnlike
to
that
of
the
high
Priests
amongst
the
Iewes
,
and
of
the
Popes
in
the
church
of
Rome
:
their
estimate
and
reckoning
in
their
seuerall
places
being
in
a
maner
all
one
and
alike
:
and
ech
of
them
hauing
no
lesse
preheminence
and
authoritie
than
other
ouer
the
people
of
his
own
peculiar
sect
&
religion
:
howbeit
this
dignity
goeth
not
by
hereditary
succession
,
as
did
the
high
priesthood
of
the
Iews
;
but
the
Muphti
is
always
elected
by
the
Ottoman
emperour
himselfe
,
as
were
the
Popes
in
times
past
by
the
Romane
Emperours
.
And
none
is
lightly
preferred
to
the
degree
of
Muphti
,
but
such
a
one
as
is
most
profoundly
studied
,
&
well
seene
in
the
lawes
and
doctrine
of
MAHOMET
,
and
is
reputed
also
of
a
most
holy
&
sincere
life
.
In
regard
whereof
,
as
he
hath
the
hiest
&
supreame
place
of
honour
aboue
al
the
other
Priests
;
so
is
he
most
highly
reuerenced
and
honoured
of
al
estates
and
persons
in
the
Turkish
Empire
.
And
the
emperor
himselfe
holdeth
him
in
that
reuerence
,
honor
,
&
account
that
he
doth
none
other
of
his
subiects
.
For
whensoeuer
the
Muphti
goeth
abroad
forth
of
his
owne
house
(
which
he
vseth
to
do
very
seldom
)
his
vse
&
custom
is
first
of
al
to
go
&
visit
the
emperor
:
who
(
as
soone
as
he
seeth
him
comming
to
salute
him
,
&
to
do
him
reuerence
)
presently
ariseth
out
of
his
seat
;
and
embracing
him
with
great
kindnes
,
entertaineth
him
very
friendly
and
louingly
:
And
causing
him
to
sit
downe
by
him
,
he
giueth
him
the
honor
of
the
Place
.
Besides
,
in
all
matters
of
consultation
wherein
the
Emperour
findeth
anie
great
doubt
or
difficulty
,
be
it
touching
the
estate
,
either
of
their
religion
,
warres
,
or
ciuill
pollicie
,
he
will
neuer
resolue
nor
determine
of
any
thing
absolutely
without
the
aduice
and
iudgement
of
the
Muphti
.
Next
to
the
Muphti
is
the
Cadileschier
,
Muphti
,
both
for
that
they
haue
power
and
authoritie
aswel
ouer
the
people
,
as
ouer
the
priests
,
and
are
reputed
great
Doctours
,
and
deepely
learned
in
the
lawes
and
religion
of
MAHOMET
.
Muphti
,
Cadileschieri
,
and
Cadi
being
instituted
and
ordayned
,
as
well
for
the
administration
of
ciuill
Iustice
and
gouernement
of
the
estate
politike
of
the
Turkes
,
as
in
matters
of
their
lawe
and
religion
:
we
shall
heereafter
haue
occasion
more
aptly
to
discourse
of
their
office
and
calling
,
and
to
discouer
more
fully
the
nature
and
power
of
them
,
when
we
come
to
intreate
of
the
ciuill
pollicie
and
gouernement
of
the
Turkish
state
and
Empire
.
In
which
respect
wee
haue
in
this
place
,
onlie
glaunced
at
them
,
to
shewe
that
they
bee
Priestes
,
which
are
placed
in
these
high
offices
and
dignities
,
rather
than
to
manifest
at
full
the
nature
and
qualitie
of
their
places
.
Wherefore
wee
will
proceede
from
these
superiour
offices
of
the
Turkish
Priesthoode
,
to
set
downe
in
order
the
other
degrees
of
the
meaner
sort
of
Priests
,
vsed
about
the
lawe
and
ceremonies
of
the
Turkes
.
The
next
degree
of
Priestes
after
the
three
former
:
Modecis
,
whose
chiefest
charge
and
duty
consisteth
onely
in
the
gouernement
and
carefull
ordering
of
their
Hospitalles
,
in
receiuing
and
disposing
the
rents
and
reuenues
of
their
particular
houses
:
&
in
seeing
that
all
persons
mainteined
within
them
,
or
repairing
thither
,
haue
their
due
allowance
and
necessaries
ministred
and
distributed
vnto
them
:
and
to
see
that
euery
man
do
perfourme
and
obserue
those
dueties
which
are
requisite
,
according
to
the
order
and
customes
prescribed
by
the
foundation
of
their
Hospitalles
.
Now
touching
their
ordinary
and
common
sort
of
Priests
.
Meizin
,
whose
office
is
(
as
hath
beene
already
touched
)
to
goe
vp
into
the
top
of
their
Turrets
within
their
Mosches
a
little
before
the
vsuall
houres
appoynted
for
publike
prayers
:
and
there
by
singing
of
Songs
&
Hymns
to
sommon
and
call
together
the
people
vnto
their
prayers
and
accustomed
seruice
.
Next
to
them
are
their
Priestes
,
Imam
:
who
do
onely
attend
and
are
employed
within
their
Temple
about
such
ceremonies
as
are
there
vsed
before
the
people
at
the
times
of
publike
prayers
.
Antippi
,
they
haue
other
Priests
whome
they
call
Sophi
:
Seiti
,
or
Sithi
,
but
the
Moores
and
Sarracens
call
them
Seriffi
,
and
though
they
be
little
or
nothing
attendant
vpon
the
ceremonies
or
dueties
of
their
religion
:
yet
for
that
they
are
thought
to
descend
directly
from
the
line
of
MAHOMET
their
archprophet
,
Fagi
,
who
though
they
be
of
the
Turkish
Priesthood
,
and
not
of
any
monasticall
or
regular
profession
,
yet
are
in
a
manner
as
begging
Friars
,
for
that
they
liue
altogether
of
almes
like
vnto
the
Friars
Mendicants
in
the
Papacie
.
Their
Office
is
not
onely
to
attend
in
their
Mosches
vppon
their
diuine
seruice
,
but
also
to
looke
vnto
the
Reliques
of
their
Saintes
,
of
which
the
Turkes
haue
many
and
diuers
,
whom
they
do
hold
in
most
high
reuerence
,
and
are
greatly
esteemed
by
them
.
Besides
,
they
are
to
attend
vpon
the
corpses
of
the
dead
,
and
to
accompanie
them
at
their
funeralles
.
Both
of
these
sortes
of
priests
the
Seiti
and
the
Chagi
,
are
for
the
most
part
,
a
most
wicked
and
detestable
kinde
of
men
.
For
being
much
and
often
called
,
or
rather
hired
to
testifie
as
witnesses
in
matters
before
the
Magistrate
,
they
will
for
a
Duckat
take
a
thousand
false
othes
,
especially
if
it
be
against
a
Christian
;
against
whome
to
vse
periury
or
false
witnesse
,
they
holde
it
no
impietie
,
but
rather
a
good
and
meritorious
deede
.
And
therefore
the
christians
(
who
are
acquainted
with
their
maners
and
conditions
)
doe
seeke
both
by
good
wordes
and
giftes
,
to
keepe
and
retaine
them
for
their
friendes
,
because
they
wil
not
be
drawen
into
danger
and
extremitie
of
the
lawe
by
their
malitious
and
villainous
disposition
to
the
hazard
both
of
their
goodes
and
liues
.
Thus
haue
we
laied
open
vnto
you
all
the
seuerall
sorts
and
orders
of
secular
priests
amongest
the
Turkes
:
nowe
will
we
briefly
shew
you
the
diuersitie
of
their
professed
religious
persons
,
or
begging
Friars
.
Of
the
sundry
Orders
of
religious
professed
persons
,
or
begging
Friers
amongst
the
Turkes
.
Cap.
25.
THere
be
foure
kindes
of
religious
Orders
amongest
the
Turkes
:
al
which
do
seem
to
be
in
the
nature
of
Monks
or
begging
Friers
,
for
that
they
tie
themselues
to
a
regular
kind
of
life
differing
from
other
men
:
notwithstanding
that
the
profession
of
few
or
none
of
them
is
not
rightly
monastical
nor
religious
,
either
in
solitarinesse
,
or
in
strictnesse
,
or
austerenesse
of
life
,
neyther
do
they
shew
any
holinesse
or
deuotion
in
any
of
their
Orders
or
Professions
:
but
though
they
seeme
to
seuer
themselues
from
all
other
men
vnder
a
colourable
shew
and
apparance
of
religion
:
yet
in
very
deede
they
are
but
as
a
company
of
vagabonds
,
or
idle
and
parasiticall
persons
:
who
seeking
by
ease
and
a
loose
loytring
kind
of
life
to
get
their
liuings
,
doe
insinuate
themselues
,
and
creepe
into
the
mindes
and
affections
of
the
superstitious
Mahometists
by
fained
shewes
and
pretences
of
deuotion
:
and
so
by
the
bounty
and
beneuolence
of
the
ignorant
&
superstitious
multitude
,
do
maintaine
both
their
estates
,
&
the
reputation
of
their
licentious
orders
:
abusing
the
liberality
of
the
people
to
the
maintenance
of
their
sensuality
&
lewd
lusts
,
whervnto
they
are
most
filthily
addicted
.
And
thogh
they
be
polluted
with
all
kinde
of
vncleane
and
vnnaturall
lusts
,
and
bee
a
most
base
and
contemptible
kinde
of
people
:
yet
dooth
the
pretence
and
colour
of
their
religious
Orders
,
shield
&
protect
them
,
yeedling
them
both
tolleration
&
fauor
amongst
the
Turkes
.
But
that
you
may
more
plainlye
see
what
manner
of
people
they
be
,
we
will
discourse
of
each
of
their
Professions
and
Orders
seuerallye
by
themselues
,
yet
with
asmuch
breuitie
as
may
bee
.
Giomailer
,
a
kinde
of
religious
order
among
the
Turkes
,
&
of
their
habit
manners
,
and
Customes
.
The
first
of
those
foure
professed
Orders
of
Religion
,
the
Turkes
call
Giomailer
.
These
are
a
Sect
altogether
giuen
and
addicted
to
a
voluptuous
kinde
of
life
,
and
doo
seeme
to
repose
their
chiefest
felicitie
in
the
enioying
of
worldly
pleasures
and
delights
:
little
or
nothing
differing
from
the
old
Sect
of
the
Epicures
amongst
the
ancient
Ethnicks
.
The
most
part
of
them
which
are
professed
of
this
Order
,
are
Gentlemen
born
and
descended
of
noble
blood
:
and
they
stand
much
both
vpon
the
Nobilitie
of
their
Birth
,
and
the
greatnes
of
their
wealth
and
riches
,
as
also
vpon
their
learning
and
knowledge
.
They
are
(
for
the
most
part
)
men
of
a
goodly
stature
,
and
of
an
excellent
comelines
and
beautie
of
bodie
.
They
are
possessed
with
a
singular
delight
&
desire
of
trauaile
,
giuing
themselues
both
to
see
diuers
forreigne
and
strange
Countreyes
,
as
also
to
learne
the
studies
,
manners
,
and
customes
of
all
Nations
:
of
the
which
,
(
to
the
intent
they
may
the
more
fully
discourse
and
make
report
)
whatsoeuer
they
doo
see
or
heare
in
their
Trauaile
worthie
of
memorie
and
obseruation
,
that
doo
they
most
diligently
set
downe
&
take
note
of
.
Their
vpper
garment
is
of
a
violet
colour
,
which
being
wouen
without
anie
seame
,
is
fastened
close
to
the
necke
:
and
is
girt
vnto
them
with
a
girdle
richly
embrodered
or
otherwise
trimmed
wyth
gold
,
hauing
manie
siluer
belles
hanging
at
the
same
,
the
which
doo
yeeld
a
most
sweet
and
pleasant
sound
;
howbeit
,
some
of
them
weare
them
fastened
to
their
knees
,
and
not
to
their
girdles
.
About
their
necks
they
doo
weare
a
skin
,
either
of
some
Lion
,
or
Leopard
,
or
of
a
Panther
,
with
the
legges
and
clawes
therof
hanging
ouer
their
shoulders
,
or
els
fastned
vnto
their
backs
by
the
eares
.
The
haire
of
their
heads
they
doo
vse
to
weare
verie
long
,
and
hanging
downe
ouer
their
sholders
,
wauing
and
curled
:
and
they
keepe
it
meruailous
faire
and
beautifull
;
for
in
the
Trimming
thereof
,
they
employ
more
paines
and
labour
,
than
vpon
anie
other
matter
of
what
importaunce
soeuer
:
and
that
it
may
shew
and
shine
the
more
beautifull
,
they
do
vse
to
trim
it
with
a
certaine
glewe
or
oyntment
,
made
of
Rosen
and
certaine
haires
,
such
as
they
vse
in
the
making
of
their
water
Chamblets
.
Commonly
they
doo
carrie
a
Booke
in
their
hands
,
written
in
the
Persian
Tung
,
in
which
is
contained
pleasaunt
Songs
and
Sonnets
of
Loue
,
made
in
rymes
and
meeter
.
Their
manner
is
to
goe
bare-headed
,
and
with
shooes
made
of
small
cords
or
ropes
.
When
manie
of
them
doo
meete
together
,
there
is
a
wonderfull
sweete
Harmonie
and
Musique
made
with
the
noyse
of
their
Bells
.
If
they
happen
to
meete
with
anie
yong
man
of
a
beautiful
&
faire
complexion
,
their
manner
is
to
fall
into
a
Round
,
ioyning
hands
together
,
and
so
to
inclose
him
in
between
them
(
as
it
were
in
a
Circle
)
endeuoring
to
delight
&
rauish
him
with
their
musique
;
which
they
doo
make
so
to
agree
with
the
sound
of
their
bels
,
that
it
causeth
a
most
excellent
and
wonderful
sweet
consent
of
musique
,
insomuch
:
as
the
People
(
of
all
hands
)
come
running
&
wondering
at
it
.
With
this
sweet
and
melodious
kind
of
musique
,
they
doo
vse
to
frequent
&
resort
to
mens
houses
,
especially
of
Artificers
;
who
doo
giue
vnto
euerie
one
of
them
that
sing
,
an
Asper
.
These
Giomailer
are
wonderfully
addicted
to
the
loue
both
of
women
and
of
yong
men
:
and
they
seeke
by
all
meanes
&
deuices
possible
,
to
draw
both
the
one
and
the
other
of
them
to
the
fulfilling
of
their
leaud
and
beastly
lustes
.
For
being
thus
giuen
ouer
altogither
to
their
plesures
,
they
doo
wander
vp
and
downe
throughout
all
Citties
,
Townes
and
Countreys
where
they
list
,
seeking
opportunitie
to
fulfill
their
sensuall
and
filthie
appetites
.
They
are
termed
generally
by
the
Turkes
,
The
Religious
Brethren
of
Loue
:
but
are
indeed
fitter
to
bee
compared
to
swine
and
hogges
;
as
beeing
giuen
ouer
to
sensualitie
,
voluptuousnes
and
Epicurisme
,
rather
than
to
be
reckoned
in
the
number
of
men
deuoted
to
holines
or
religion
.
The
second
Order
of
religious
Persons
amongest
the
Turkes
,
are
called
Calenderi
:
Calenderi
,
a
kind
of
religious
order
amongest
the
Turkes
:
and
of
their
habite
,
manners
,
and
customes
.
and
are
a
Sect
quyte
contrarie
to
the
former
:
for
these
doo
professe
perpetuall
Virginitie
,
and
precise
Continencie
and
Chastitie
.
They
doo
vse
certaine
Temples
peculier
and
proper
to
their
Sect
onely
,
(
differing
from
the
other
Mosches
of
the
Turkes
)
which
they
call
Tecchio
.
And
vpon
the
Gates
of
those
Temples
,
they
haue
these
words
written
;
Caedan
ormac
,
Dil
Ersin
Cusciunge
,
Alcha
checciur
:
which
is
,
Whosoeuer
is
disposed
to
enter
into
our
religion
,
he
must
conforme
himselfe
to
our
order
and
maner
of
liuing
:
and
must
not
in
anie
case
,
nor
at
anie
time
violate
his
vowe
of
perpetuall
chastitie
and
Virginitie
.
Their
vpper
Garment
is
a
Gown
fashioned
like
a
sheet
foure-square
,
which
is
made
of
wooll
and
horse-haire
wouen
together
.
Commonly
they
weare
not
any
hair
on
their
heads
,
but
keep
them
shauen
,
&
couered
with
a
kind
of
broad
hat
,
such
as
the
ancient
Priests
of
Greece
were
wont
to
vse
:
which
being
made
of
horse-hayre
,
are
vnshorne
,
not
much
vnlike
our
thrummed
Hattes
,
but
hauing
the
endes
of
the
haires
hanging
downe
from
them
the
length
of
a
span
or
more
;
and
are
of
such
stifnes
,
as
they
can
hardly
be
bent
any
way
.
Vpon
their
cares
,
and
about
their
neckes
and
armes
,
they
vse
to
weare
certaine
yron
Rings
;
and
they
haue
also
a
hoale
boared
through
the
skin
vnder
their
priuities
,
where
they
doo
weare
a
Ring
either
of
yron
or
of
siluer
,
of
three
or
foure
pound
weight
:
by
means
wherof
(
howsoeuer
they
be
otherwise
by
nature
addicted
)
all
desire
and
opportunitie
of
luxuriousnes
and
incontinencie
is
taken
from
them
;
and
so
they
do
the
more
easily
keep
their
chastitie
,
according
to
their
profession
.
These
also
doo
vse
to
goe
wandring
vp
and
downe
the
Countrey
,
reading
vnto
the
people
(
out
of
certaine
Books
)
Verses
written
in
Ryme
or
Meeter
by
one
Nerzimi
;
Nerzimi
,
one
of
the
order
of
the
Turkish
Calender
i●
martyred
for
confessing
the
deitie
of
Christ
.
who
(
in
former
time
)
was
a
man
of
principal
accompt
and
fame
in
their
Sect
and
Profession
:
and
(
as
they
report
)
was
put
to
death
,
hauing
his
skin
flayed
off
his
bodie
,
for
writing
and
teaching
certaine
Points
of
Doctrine
contrarie
to
the
Law
of
MAHOMET
:
and
(
as
some
write
)
for
acknowledging
the
Deitie
and
humanitie
of
Christ
,
and
confessing
him
to
be
both
God
&
Man
.
They
doo
obserue
verie
precisely
and
deuoutlye
the
Orders
and
Institutions
of
this
Nerzimi
:
&
they
liue
altogether
vpon
Almes
.
There
haue
been
some
Christians
,
who
haue
seen
&
read
part
of
those
Books
written
by
the
said
Nerzimi
,
and
they
say
,
that
they
do
fauor
more
of
Christianitie
than
of
Mahometisme
;
&
that
there
are
manie
thinges
comprehended
in
them
,
which
both
for
excellencie
of
arte
and
cunning
,
and
for
elegancie
of
Rythmes
and
Verse
(
according
to
the
maner
of
that
language
)
are
verie
commendable
&
praise-worthie
.
A
third
Order
of
Religion
amongst
the
Turkes
,
Deruisi
,
a
kind
of
religious
Order
amongst
the
Turkes
:
and
of
their
habit
,
manners
,
and
customes
.
is
that
of
the
Deruisi
or
Daruisses
;
whose
chiefest
care
and
profession
is
mirth
and
pastime
:
as
affecting
and
studying
nothing
more
,
than
how
to
spend
their
time
,
and
passe
away
their
dayes
in
merriment
and
solace
.
Their
guise
is
,
to
goe
clad
or
couered
with
two
Sheeps
skins
dried
in
the
Sunne
;
one
of
which
hanging
behinde
at
their
backes
,
and
the
other
before
at
their
breasts
,
and
reaching
downe
to
their
knees
,
are
fastened
together
about
their
neckes
.
Other
apparell
they
weare
not
anie
but
goe
altogether
naked
:
and
(
because
they
loue
not
to
haue
anie
haire
seene
vpon
anie
part
of
their
bodies
)
they
vse
to
shaue
themselues
often
,
and
all
ouer
.
They
carrie
in
their
hands
a
Club
full
of
knots
,
and
of
a
reasonable
bignes
:
&
vpon
their
heads
they
weare
a
kind
of
hat
of
two
spannes
long
.
They
haue
hoales
boared
in
their
eares
,
wherein
they
hang
rings
set
with
rich
&
precious
Stones
.
Throughout
all
parts
of
the
Turks
Dominions
,
they
haue
Monasteries
or
Houses
wherein
they
dwell
,
&
doo
vse
great
Hospitalitie
to
all
Trauellers
and
Passengers
.
In
the
Summer
season
they
seek
their
liuing
by
begging
:
al
which
time
they
spend
not
anie
thing
at
home
in
House-keeping
.
When
they
do
aske
the
almes
of
any
person
,
they
do
it
in
these
termes
;
Sciai
mer
Daneschine
,
that
is
:
Giue
vs
our
Almes
for
the
loue
of
that
worthy
man
Hali
:
Scidibattal
,
two
Patrons
highly
honored
of
the
Daruisses
.
who
being
the
sonne
in
law
of
Mahomet
,
was
alwaies
the
formost
man
in
Battel
,
amongst
our
Predecessors
,
professing
the
Mahomet
an
Faith
and
Religion
.
They
doe
celebrate
the
memorie
of
another
also
,
whom
they
haue
in
great
reuerence
and
estimation
:
and
they
call
him
Scidibattal
,
whose
Sepulcher
they
doe
much
glory
and
boast
of
in
Natolia
or
Turkie
:
And
they
say
that
he
was
the
first
that
conquered
a
great
part
of
the
Turkish
Empire
by
his
prowesse
and
force
of
Armes
.
There
is
a
Monasterie
adioyning
to
that
Sepulcher
,
in
the
which
do
liue
aboue
500.
of
that
sect
and
order
.
And
euerie
yeare
thither
do
assemble
out
of
diuers
nations
aboue
8000.
of
these
Daruisses
:
where
they
doe
hold
a
conuocation
or
Synode
:
and
for
seuen
whole
dayes
together
do
spende
the
time
onely
in
the
recreating
of
themselues
with
great
pleasure
and
delight
.
Their
chiefe
gouernor
or
Generall
(
as
they
terme
him
)
they
call
Assambaba
:
that
is
,
The
father
of
all
fathers
:
There
are
amongst
them
very
many
young
men
of
greater
learning
and
iudgement
then
the
residue
,
who
being
clothed
in
certaine
white
garments
hanging
downe
to
their
knees
,
doe
euery
one
of
them
seuerally
repeate
some
notable
and
worthie
Historie
,
in
their
generall
assembly
before
the
whole
companie
.
All
which
Histories
they
doe
register
downe
,
and
collect
together
in
one
Booke
:
setting
to
each
Historie
the
name
of
the
partie
that
repeated
it
.
This
booke
doe
they
present
to
their
Assambaba
:
And
in
those
Histories
for
the
most
part
are
contayned
such
strange
and
admirable
things
,
as
themselues
have
seene
and
obserued
in
the
course
and
time
of
their
Trauell
and
Pilgrimages
made
throughout
seuerall
Counties
.
During
their
abode
in
that
place
,
vpon
the
Frydaie
(
which
is
with
them
a
great
Festiuall
Holy
day
)
they
doo
repayre
into
a
greene
Meadowe
,
not
farre
distant
from
their
Monasterie
,
and
there
they
doo
Feaste
together
,
hauing
a
notable
banquet
or
feast
,
with
varietie
of
daynties
purposelie
prouided
for
them
:
In
the
which
the
Assambaba
first
taketh
his
place
in
the
middest
,
and
next
to
him
doo
sit
the
most
learned
of
those
young
men
which
are
clothed
in
white
,
and
so
the
residue
in
order
.
When
they
haue
dyned
,
the
gouernour
arising
vpon
his
knees
,
and
all
the
companie
doing
the
like
with
him
;
they
doo
(
after
their
manner
)
vse
a
solemne
Prayer
,
wherein
they
doo
call
vpon
God
:
Which
prayer
being
ended
,
all
of
them
with
a
loude
and
high
voice
doe
crie
all
at
once
,
Alacabull
Eilege
:
that
is
,
O
God
let
this
our
prayer
be
acceptable
vnto
thee
.
Then
commeth
to
the
Gouernour
,
certaine
young
men
called
Cuccegler
,
who
doe
vse
to
carrie
alwayes
about
with
them
in
a
Skinne
,
the
powder
of
a
certaine
hearbe
beaten
very
small
;
the
vertue
whereof
is
such
,
that
it
will
procure
mirth
and
gladnesse
in
anie
man
,
as
if
hee
were
drunken
with
excellent
good
Wine
:
This
hearbe
in
their
language
they
call
Asserai
.
Out
of
this
Skinne
,
Asserai
,
the
name
of
an
herbe
vsed
by
the
Turks
:
and
the
vertue
thereof
.
first
the
Gouernour
,
and
then
euery
man
in
order
each
after
other
,
taketh
a
part
of
that
powder
and
eateth
it
;
which
done
,
they
cause
certain
histories
to
be
read
out
of
the
book
which
was
presented
to
their
gouernour
.
After
this
,
they
depart
from
thence
into
another
place
neere
their
Monasterie
,
where
is
prepared
for
them
a
huge
fire
,
hauing
as
much
wood
as
a
hundreth
beastes
or
more
can
well
carrie
.
About
this
fire
they
dance
in
a
round
hand
in
hand
altogether
,
singing
songs
in
praise
of
their
Sect
and
Order
.
Their
Daunce
being
ended
,
euerie
man
taketh
a
sharpe
poynted
knife
,
wherewyth
they
doo
raze
and
cut
the
skinne
either
of
their
armes
,
legges
,
thighes
,
or
breasts
,
engrauing
vpon
them
the
formes
and
pictures
either
of
boughes
,
leaues
,
or
flowers
,
or
of
a
hart
,
or
some
such
like
figures
,
as
if
they
were
cutting
&
imprinting
the
same
in
wood
.
In
the
dooing
whereof
they
doo
vtter
this
speach
;
This
I
cut
for
the
loue
of
such
a
woman
.
When
they
haue
thus
done
they
set
them
downe
by
the
fire
,
&
drying
their
wounds
with
the
warm
ashes
,
they
bathe
them
with
their
own
vryne
(
which
they
haue
prouided
readie
before
hand
)
and
then
couer
them
with
cotton
or
bombast
wet
and
moistened
with
the
same
;
wherewith
as
soone
as
their
wounds
are
wel
and
throughly
dried
,
they
are
perfectly
sound
and
cured
.
Vpon
the
last
day
of
their
feasting
,
(
hauing
taken
their
leaue
of
their
Gouernour
)
they
depart
thence
in
Troopes
or
Squadrons
(
after
the
manner
of
armed
Souldiers
)
with
their
Banners
displaid
&
Drummes
sounding
before
them
:
and
so
doo
they
returne
euerie
one
to
their
owne
Dwelling
or
Monasterie
,
crauing
the
almes
of
all
persons
,
and
in
all
places
,
wheresoeuer
they
passe
in
their
iourney
.
Torlacchi
,
a
religious
order
of
the
Turkes
,
and
of
their
habite
,
manners
,
and
customes
.
The
fourth
and
last
religious
Order
of
the
Turkes
,
are
those
whom
they
cal
Torlacchi
;
who
vsing
the
like
habit
with
the
Daruisses
,
are
clothed
likewise
in
sheep-skins
,
hauing
all
the
other
parts
of
their
bodie
naked
.
Howbeit
they
vse
not
any
kinde
of
hats
,
or
couering
on
their
heades
:
but
being
close
shauen
doe
goe
bare-headed
both
winter
and
summer
:
and
against
the
inconuenience
and
violence
of
the
colde
,
they
doe
vse
to
annoint
their
heades
with
oyle
.
They
haue
a
custom
also
to
burne
their
Temples
with
olde
clowtes
and
ragges
,
to
the
intent
they
may
preuent
the
falling
of
the
rheume
into
their
eies
,
to
the
endangering
of
their
sight
.
Their
life
is
altogether
brutish
,
and
little
differing
from
wilde
beastes
,
being
not
vnlike
to
the
most
miserable
and
wretched
sorte
of
Beggars
amongest
vs
.
They
are
altogether
vnlearned
,
and
without
askill
,
knowledge
,
or
experience
in
anie
Arte
or
or
mysterie
:
and
being
vtterly
deuoyde
of
vertue
and
all
goodnesse
they
haue
no
meanes
nor
course
to
liue
by
,
but
onely
by
begging
.
They
go
vp
and
downe
the
townes
and
villages
of
the
Turkish
empire
,
daily
and
hourely
haunting
and
visiting
the
Tauernes
,
Victualling
houses
,
the
common
Baths
,
and
such
like
places
,
taking
euery
where
,
and
in
all
places
occasion
and
opportunitie
how
to
fill
their
bellies
at
the
charge
of
others
.
Many
times
also
they
doe
wander
in
troopes
and
companies
in
the
countrie
,
frequenting
desart
and
solitary
places
:
where
if
they
happen
to
meete
with
any
hauing
clothes
or
money
in
their
purses
,
these
fellowes
being
naked
,
poore
and
needie
,
wil
soone
lighten
and
dispoyle
them
of
the
same
.
As
they
go
vp
and
down
the
towns
,
villages
,
and
hamlets
,
if
they
chance
to
come
in
place
or
company
with
any
simple
women
,
they
professe
themselues
to
be
cunning
and
skilfull
in
Palmestry
and
telling
fortunes
:
&
whilest
in
looking
vpon
their
hands
,
they
do
promise
to
foretell
what
shal
afterwards
betide
and
happen
vnto
them
;
they
do
in
the
meane
time
search
for
their
purses
with
a
purpose
to
picke
or
cut
them
,
by
that
means
,
either
robbing
,
or
els
cosining
&
deceiuing
them
of
their
mony
:
Not
much
vnlike
that
kinde
of
people
which
with
vs
are
commonly
knowen
by
the
name
of
Egyptians
.
With
these
their
cunning
&
shifting
deuises
,
they
doe
often
get
of
foolish
women
,
&
such
other
simple
&
ignorant
persons
both
bread
,
egges
,
cheese
,
&
other
victuals
;
enabling
themselues
by
these
meanes
to
the
practising
of
new
and
greater
villanies
.
Somtimes
they
will
leade
about
with
them
some
olde
man
of
a
great
age
,
whom
they
will
worship
&
adore
,
as
if
he
were
endued
with
some
diuine
holines
&
sanctitie
,
and
as
one
sent
from
heauen
;
vsing
the
fained
and
dissembled
holynesse
of
this
supposed
Saint
,
for
the
furthering
and
aduancing
of
their
wicked
fraude
and
cosinage
:
For
when
they
come
into
any
village
,
&
happen
to
approach
neere
anie
house
wherin
they
suppose
any
to
dwel
that
is
rich
and
wealthy
,
they
cause
this
old
man
sodainly
to
bend
down
his
body
,
whilst
themselues
in
the
mean
time
standing
about
him
with
great
shew
of
humility
&
deuotion
,
do
in
great
admiration
obserue
his
gesture
&
speeches
.
Then
the
old
Foxe
framing
his
countenance
to
a
kinde
of
austeritie
and
sadnes
,
doth
faine
great
deuotion
and
holines
,
yet
vsing
very
few
words
;
but
when
he
doth
speake
,
his
speeches
are
full
of
darkenes
and
obscurity
,
pretending
great
grauity
,
and
tending
in
shew
to
the
reuelation
of
great
secrets
&
diuine
mysteries
:
Somtimes
hee
lifteth
vp
sodainly
his
eies
and
hands
vnto
heauen
,
faining
himself
to
be
in
a
trance
or
extasie
,
as
one
rauished
in
spirit
,
&
rapt
(
as
it
were
)
out
of
himself
into
some
heauenly
contemplation
:
And
then
wil
he
vse
great
&
glorious
speeches
,
but
somewhat
more
plain
&
open
,
&
not
so
obscure
as
the
former
.
After
which
turning
himself
about
to
those
that
stand
neere
him
(
whom
he
seemeth
then
to
take
as
his
disciples
&
followers
)
he
saith
vnto
them
:
O
my
Sons
,
conuey
me
speedily
from
this
place
,
for
when
as
euen
now
I
did
cast
vp
my
eies
vnto
the
heauens
,
I
found
by
diuine
reuelation
,
that
ther
is
a
great
plague
ordained
for
this
village
,
&
that
a
most
cruel
&
fearful
destruction
doth
hang
ouer
the
heads
of
the
inhabitants
.
His
disciples
hauing
heard
him
vtter
these
words
(
like
a
company
of
false
knaues
that
are
cunning
in
al
kinde
of
deceit
&
mischiefe
)
doe
craftily
intreat
him
with
great
earnestnes
to
pray
vnto
God
in
their
behalf
,
that
it
would
please
his
diuine
maiestie
to
remoue
&
turne
away
both
from
that
place
and
people
,
the
plague
imminent
vpon
them
,
&
to
haue
mercy
&
compassion
on
them
.
This
old
cosining
companion
seeming
to
be
won
by
their
intreaty
&
perswasion
seemeth
nothing
difficult
in
condiscending
to
their
requests
,
but
with
singuler
shewes
of
harty
zeal
&
deuotion
,
maketh
as
if
he
did
pray
vnto
God
for
their
safety
&
preseruation
,
by
which
cunning
&
deceitful
practises
,
the
simple
&
foolish
inhabitants
are
soone
&
easily
induced
to
bestow
their
almes
&
charity
,
with
great
bounty
&
liberality
vpon
these
lewd
&
shifting
mates
whom
they
repute
for
great
prophets
,
that
at
their
departure
,
they
go
away
loden
with
the
rewards
that
are
giuen
&
bestowed
vpon
them
.
Thus
do
they
go
wandring
&
raging
vp
&
down
in
al
places
,
making
good
cheare
,
&
recreating
themselues
at
other
mens
costs
&
charges
,
taking
great
pleasure
to
iest
&
scoff
at
the
foolish
simplicity
of
the
ignorant
multitude
whom
they
haue
so
abused
and
cousoned
with
their
iugling
tricks
and
deuises
.
These
Torlacchi
do
vse
at
their
meales
,
to
eate
of
the
same
hearb
which
the
Daruisses
do
eate
of
,
to
the
intent
they
may
be
the
more
merry
and
plesant
at
their
meat
.
Their
maner
is
to
sleepe
vpon
the
bare
ground
:
being
as
voyde
of
shame
,
as
they
are
bare
and
naked
of
apparell
.
They
feare
not
,
like
bruite
and
sauage
beasts
,
to
commit
any
kinde
of
filthinesse
,
not
onely
each
with
other
,
and
amongst
themselues
without
any
respect
or
difference
:
but
sometimes
also
with
bruite
and
vnreasonable
creatures
.
And
yet
notwithstanding
these
their
lewd
and
abhominable
villanies
and
brutish
customes
:
they
will
not
spare
to
brag
and
boast
of
their
order
and
profession
as
if
it
were
most
holy
and
religious
.
And
the
Turkes
likewise
,
for
the
most
part
do
repute
these
Torlacchi
so
much
the
more
holy
and
religious
,
by
how
much
the
more
they
are
addicted
and
inclined
to
their
brutish
wickednesse
.
Of
the
villainous
disposition
of
these
Torlacchi
,
there
is
extant
a
strange
&
memorable
example
,
happening
in
the
time
of
Baiazeth
the
second
,
Emperour
of
the
Turkes
:
one
of
their
Order
comming
to
craue
the
almes
and
deuotion
of
the
Sultan
as
he
was
riding
abroade
,
sodainely
from
vnder
his
garment
drewe
a
sword
,
wherewith
he
assaulted
the
Emperor
,
with
ful
purpose
to
haue
murthred
him
;
but
by
reason
that
the
horse
(
whereon
Baiazeth
rode
)
was
terrified
and
started
backe
,
Torlacchi
.
the
blowe
fell
short
,
and
the
Emperour
escaped
without
hurt
,
howbeit
that
the
horse
was
wounded
with
the
stroke
.
Whereupon
one
of
the
Bassaes
then
in
presence
with
the
Sultan
(
named
Schender
)
with
an
yron
Mace
(
which
the
Turkes
call
Busgodan
)
striking
the
Villain
vpon
the
head
,
beat
out
his
brains
,
and
so
slew
him
dead
on
the
the
place
.
By
reason
of
this
desperate
attempt
,
&
for
that
the
whole
Order
of
these
Torlacchi
was
generally
giuen
to
murthers
,
robberies
,
Marin
Barletius
(
in
his
Historie
of
the
life
of
Scanderbeg
)
writeth
,
that
it
was
the
order
of
the
Daruisses
that
were
thus
exiled
by
Baiazeth
,
for
their
manifold
and
wicked
misdeeds
:
but
the
euident
testimonies
of
other
histories
(
which
haue
recorded
this
Accident
,
and
doo
seeme
to
haue
bin
wel
acquainted
with
the
estate
and
affaires
of
the
Turks
in
that
age
)
and
the
wicked
manners
of
these
Torlacchi
,
(
addicted
to
all
kindes
of
mischiefe
and
villanie
,
contrarie
to
the
Order
of
the
Daruisses
,
whose
chiefe
profession
is
their
pleasure
)
doo
shew
apparantly
,
that
it
was
the
Order
of
the
Torlacchi
that
was
thus
exiled
:
although
that
afterwards
it
was
againe
reuiued
and
recontinued
.
By
meanes
whereof
,
both
the
practise
and
memorie
of
their
wicked
and
beastly
manners
,
and
of
their
prophane
and
irriligious
customes
,
is
(
at
this
day
)
still
nourished
and
maintained
;
which
(
otherwise
)
had
been
either
quite
forgotten
,
or
els
worthely
suppressed
and
extinguished
.
Thus
are
we
come
to
a
Conclusion
of
this
Booke
:
wherein
wee
haue
laid
open
vnto
you
(
with
asmuch
breuitie
as
may
be
)
the
whole
summe
and
substance
of
the
Turkes
Religion
,
out
of
the
true
Grounds
&
Principles
of
their
Lawe
:
with
a
Relation
of
their
most
notable
Ceremonies
,
Traditions
,
and
Opinions
;
and
of
their
diuers
Orders
of
their
Priests
and
Religious
Persons
.
By
the
Discouerie
wherof
(
if
it
be
lawful
to
compare
their
Sect
with
the
Profession
of
Christianitie
)
you
may
see
as
great
&
euident
difference
betwene
them
,
as
there
is
betweene
light
and
darknes
,
and
betweene
the
glorious
brightnes
of
the
Sunne
,
and
the
obscure
darknes
of
the
Night
.
For
like
as
the
pleasant
and
sweete
hearbs
and
fruits
set
and
planted
by
the
arte
and
industrie
of
man
in
fruteful
gardens
&
orchyards
,
are
of
a
farre
more
delicate
taste
and
sauour
,
than
the
wylde
weedes
and
hearbs
of
the
fields
,
growing
at
randon
on
the
barren
Rockes
,
Mountaines
and
Deserts
:
so
the
Christian
religion
is
of
a
most
excellent
and
diuine
nature
,
and
full
of
heauenly
comfort
and
consolation
to
al
those
that
know
God
aright
according
to
his
word
;
and
it
leadeth
them
the
true
way
to
endles
and
perfect
felicitie
:
whereas
the
Mahometists
(
following
the
vanitie
of
fond
and
fantasticall
illusions
(
little
differing
from
the
impiety
&
infidelitie
of
the
Ethnicks
)
doo
erre
and
wander
in
the
Labyrinth
of
straunge
superstitions
.
In
the
which
,
whilest
they
seeke
after
an
imaginarie
felicitie
,
they
doo
plunge
themselues
into
the
depth
of
all
blasphemie
&
idolatrie
:
wherein
sticing
fast
,
(
as
Flies
entangled
in
a
Spiders
web
)
they
doo
miserably
perish
in
the
blindnes
of
their
hearts
,
and
so
make
shipwracke
both
of
their
soules
and
bodies
.
Notwithstanding
,
howsoeuer
their
Religion
be
erroneous
and
abhominable
:
and
though
God
himselfe
haue
it
in
hatred
and
detestation
(
as
being
opposite
to
his
truth
,
and
derogating
from
the
maiestie
of
his
Deitie
)
:
yet
hath
God
suffered
these
reprobates
to
preuaile
against
the
Christians
,
because
they
haue
not
walked
in
the
right
way
and
truth
of
his
religion
:
not
with
that
sinceritie
,
reuerence
and
due
obedience
,
as
becommeth
the
Professors
of
Christian
pietie
.
For
the
crie
of
their
sins
hauing
pierced
the
Heauens
,
hath
brought
downe
vpon
them
a
most
heauie
vengeance
;
and
hath
drawne
the
sword
of
these
Miscreants
against
them
,
&
against
the
places
of
their
Habitation
;
as
a
iust
plague
for
all
their
vnthankfulnes
,
securitie
and
negligence
.
Whereof
we
haue
at
this
day
too
too
lamentable
a
proofe
&
experience
by
the
prosperous
successe
which
that
People
hath
had
in
their
Conquests
gotten
vppon
manye
great
Kingdomes
,
Nations
,
and
Prouinces
of
Christendome
.
The
manner
of
whose
ruine
and
miserable
subuersion
,
shal
be
ere
long
represented
vnto
you
in
our
Historie
of
the
Ottoman
Kings
and
Emperours
.
FINIS
.