A
VOYAGE
TO
Mount
Libanus
.
CHAP.
I.
The
Occasion
of
the
Voyage
,
and
of
what
passed
at
Rome
with
the
Pope
.
AS
I
taught
Philosophy
at
Peruge
,
the
Capital
City
of
Vmbria
,
the
F.
Claudus
Aquavira
,
our
General
,
writ
unto
me
,
that
according
to
the
resolution
his
Holiness
had
had
to
send
a
faithful
Person
to
the
Patriarch
of
the
Maronites
,
living
in
Mount
Libanus
in
Syria
,
now
call'd
Sorie
,
I
had
been
chosen
for
that
purpose
;
and
if
I
found
no
repugnance
within
my self
to
undertake
that
Voyage
,
I
should
set
forward
as
soon
as
possibly
I
could
.
I
was
gone
then
from
Peruge
to
take
the
Air
,
and
give
some
relaxation
to
my
spirits
,
being
resolved
to
go
visit
our
Lady
of
Agnes
,
and
some
other
Religious
places
adjacent
to
Peruge
.
At
my
return
I
was
presented
with
our
Generals
Letter
,
and
when
I
had
finish'd
the
reading
of
it
,
I
render'd
God
thanks
for
his
favour
towards
me
in
the
undertaking
of
this
Voyage
,
and
for
the
opportunity
offered
me
to
go
render
my
devoirs
in
Person
to
the
glorious
Sepulchre
of
his
Son
,
and
to
other
Sacred
Places
of
Palestine
,
since
they
were
not
far
distant
from
the
Place
I
was
to
be
sent
unto
.
Whereupon
I
returned
answer
,
That
notwithstanding
I
found
some
difficulty
in
the
undertaking
of
this
Voyage
,
principally
by
reason
of
a
long
and
dangerous
Navigation
,
as
being
not
well
accustomed
to
the
Sea
,
yet
I
would
pursue
,
with
all
diligence
,
that
which
was
desired
of
me
,
and
put
my self
upon
the
Road
as
soon
as
possibly
,
in
order
to
be
at
Rome
the
15th
of
May
,
for
to
wait
upon
his
Holiness
,
and
receive
his
Commands
;
which
I
punctually
executed
.
For
after
having
taken
my
leave
of
my
Friends
at
Peruge
I
took
Horse
,
and
by
the
way
of
Boligni
,
rendered
my self
at
Rome
the
day
I
had
appointed
,
about
two
hours
before
Sun-set
;
insomuch
,
that
I
had
nothing
to
hinder
my
setting
forwards
on
my
Journey
but
to
see
his
Holiness
,
for
to
receive
of
him
the
necessary
Instructions
,
and
his
Benediction
.
But
as
the
Feast
of
Pentecost
approach'd
,
and
that
his
Holiness
was
wholly
taken
up
with
thoughts
of
the
creation
of
some
Cardinals
,
I
was
retarded
some
days
at
Rome
,
till
a
business
so
important
to
the
Church
was
finished
.
In
the
mean
time
,
I
failed
not
to
confer
with
the
Cardinal
Paleose
,
Protector
of
the
Maronites
,
and
with
our
Father-General
,
who
informed
me
of
the
intentions
of
his
Holiness
.
The
Maronites
had
now
,
for
a
long
time
past
,
been
ill
represented
to
the
Pope
and
Cardinals
;
they
were
also
accused
of
divers
Errors
,
and
considerable
Heresies
:
and
those
of
that
Nation
,
which
were
then
at
Rome
,
used
all
their
Efforts
for
to
justifie
them
.
But
as
some
denied
that
which
others
affirmed
,
the
verity
of
their
circumstance
could
not
be
known
with
any
certainty
;
however
,
they
have
been
at
the
expence
of
founding
of
a
College
for
them
in
this
City
,
where
they
are
instructed
with
much
Pains
and
Industry
.
They
have
also
sent
,
not
long
since
,
for
a
considerable
number
of
young
Maronites
,
out
of
their
own
Country
,
the
major
part
of
whom
were
not
yet
of
Age
to
Study
;
which
has
been
very
expensive
,
not
reckoning
the
hazards
they
run
,
in
respect
of
the
Turks
,
and
displeasure
they
conceived
to
understand
,
that
some
of
the
young
Maronites
,
sent
back
last
year
,
were
yet
without
Imployments
,
altho
they
had
run
through
all
their
Philosophy
,
and
Theology
,
and
that
the
Inhabitants
stood
in
great
need
of
the
like
Artists
for
the
establishing
of
Religion
,
in
a
Country
where
they
spared
no
Industry
to
effect
it
.
All
which
considerations
together
,
moved
his
Holiness
to
send
into
those
Parts
a
Person
,
who
at
his
return
would
make
him
a
faithful
Report
of
the
Belief
of
those
People
;
who
should
treat
fairly
with
them
,
and
put
their
Affairs
into
that
posture
he
judged
convenient
,
conformable
to
the
end
proposed
unto
him
.
Who
should
regulate
also
the
Age
and
Capacity
of
those
that
should
be
sent
,
for
the
time
to
come
,
to
the
College
at
Rome
;
who
should
give
Orders
for
their
coming
by
safe
ways
;
who
should
find
profitable
and
proportionable
Imployments
for
them
who
were
already
returned
,
and
to
others
that
should
return
for
the
future
;
and
for
that
purpose
he
should
establish
,
if
it
were
necessary
here
,
Parishes
,
wherein
he
might
assign
them
Churches
,
to
which
they
should
apply
their
Cares
.
The
sacred
College
being
augmented
with
six
Cardinals
,
by
the
last
Promotion
,
I
presented
my self
on
the
eleventh
of
June
before
his
Holiness
,
who
received
me
kindly
:
After
he
had
given
me
an
account
of
that
which
he
would
have
me
undertake
,
I
promised
to
serve
him
with
all
Fidelity
in
every
thing
he
was
pleased
to
order
me
,
and
pray'd
him
to
tell
me
if
he
would
add
any
further
Instructions
.
Moreover
,
as
great
difficulty
must
be
rencountred
with
in
the
execution
of
what
he
had
communicated
unto
me
,
particularly
,
for
to
assign
Imployments
unto
them
that
were
already
returned
,
and
that
these
difficulties
would
not
be
removed
but
by
his
Holiness
,
I
spoke
to
him
hereof
,
to
the
end
,
that
these
being
surmounted
,
the
way
might
remain
free
and
facile
,
for
to
render
the
rest
of
the
design
successful
.
I
demanded
of
him
likewise
,
what
power
he
was
pleased
to
give
me
amongst
the
Levantines
,
as
well
to
discharge
Cases
and
Censures
,
which
his
Holiness
reserved
for
himself
,
as
to
dispence
with
the
irregularities
I
should
rencounter
with
;
and
as
I
was
to
go
into
a
Country
adjacent
to
that
of
the
Land
of
Palestine
,
I
entreated
,
with
a
profound
respect
,
that
his
Holiness
would
grant
me
leave
to
go
render
my
devoirs
to
the
Sepulchre
of
my
Saviour
.
He
gave
me
favourable
Audience
,
and
when
I
had
done
speaking
he
made
me
answer
:
As
for
the
Journey
you
design
to
make
to
Jerusalem
,
we
can
no
less
than
bear
you
envy
,
and
if
it
were
in
our
Power
we
would
undertake
it
with
all
our
heart
!
Go
then
,
pursue
it
with
the
Grace
of
God
,
and
pray
for
us
.
After
I
had
render'd
him
thanks
,
I
put
him
in
mind
of
my
first
request
,
wherein
I
received
satisfaction
;
however
,
he
found
some
difficulty
touching
a
kind
of
irregularity
to
be
dispenced
with
,
and
gave
me
Orders
to
treat
about
it
with
the
Cardinal
St.
Severine
Grand
Penitenciary
,
who
made
him
afterwards
a
report
thereof
,
that
he
might
determine
it
himself
,
whereupon
I
had
also
granted
me
a
very
large
Power
,
and
without
Reservations
as
to
the
matter
of
Irregularities
.
Finally
,
his
Holiness
had
the
goodness
to
grant
me
all
that
I
desired
,
in
order
to
facilitate
this
Enterprize
;
whereupon
I
took
my
leave
of
him
.
CHAP.
II.
Journey
from
Rome
to
Venice
,
and
from
thence
to
Candia
.
THE
Pope's
Brief
,
whereof
I
had
occasion
,
being
dispatched
,
I
departed
from
Rome
on
the
fifteenth
of
June
for
Peruge
,
where
I
arrived
the
seventeenth
about
Noon
;
the
Father
Fabio
Bruno
,
who
was
to
accompany
me
in
this
Voyage
,
joyned
me
next
day
.
On
the
19th
we
took
the
way
for
Florence
,
and
from
thence
Journying
along
the
Mountains
,
we
discovered
Bolonia
the
23d
,
Ferrara
the
24th
,
and
Venice
the
26th
.
After
we
had
Travelled
almost
four
hundred
Miles
,
I
saw
our
design
in
a
manner
overthrown
,
for
that
having
imprudently
informed
a
Friend
of
this
departure
from
Rome
,
who
was
to
go
to
the
Levant
,
my
design
was
not
only
divulged
at
Venice
,
but
came
also
to
be
known
by
54
Jews
;
as
much
as
to
say
,
So
many
Spies
,
sworn
Enemies
to
Christians
,
who
were
also
bound
for
Smyrna
,
in
a
new
Ship
named
Mosta
.
Besides
,
our
Fathers
believing
that
it
was
dangerous
for
an
Envoy
,
of
the
Pope
,
to
pass
at
such
a
juncture
of
time
into
those
Places
,
where
the
War
was
so
violent
between
the
Turks
and
Christians
,
writ
to
our
General
about
that
matter
;
he
returned
them
answer
,
That
he
seriously
deliberated
upon
it
,
and
that
if
there
was
any
danger
in
it
,
we
should
advance
no
further
.
The
fruit
of
my
Mission
being
no
ways
augmented
since
our
arrival
,
I
eagerly
demanded
Permission
to
continue
my
Voyage
,
and
to
change
my
Ship
,
to
the
end
I
might
perform
the
thing
more
exactly
,
and
with
as
much
secresie
as
I
could
;
all
which
I
had
granted
unto
me
,
and
received
Information
,
with
all
diligence
,
of
what
was
necessary
for
that
Voyage
.
I
changed
my
habit
of
Jesuit
into
that
of
a
Pilgrim
,
and
made
no
seruple
to
take
the
Name
of
Rene
Bucy
,
a
French-man
,
upon
me
,
my
Companion
changing
his
for
that
of
Fabio
Daverto
,
a
Venetian
.
I
took
along
with
me
a
young
Maronite
named
Joseph
Eliam
,
for
my
Domestick
and
Interpreter
;
nevertheless
,
as
our
Ship
protracted
her
departure
,
we
resolved
to
go
for
Padua
,
to
pay
a
Visit
to
some
of
our
good
Friends
there
,
and
to
divert
our selves
with
their
company
for
two
or
three
days
.
At
our
return
from
Padua
,
we
passed
to
the
Port
of
Malomocco
,
which
is
18
Miles
distant
from
Venice
;
it
was
there
we
imbarked
merrily
on
the
14th
of
July
,
in
a
Ship
called
the
Torniell
,
or
Augustina
.
It
was
a
Vessel
of
900
Tun
,
well
Mann'd
,
and
had
a
brave
Commander
;
it
seemed
probable
we
had
no
occasion
to
fear
any
damage
from
the
Sea
or
Corsairs
.
Nevertheless
,
we
could
not
sail
before
the
17th
,
for
that
the
Weather
was
not
auspicious
unto
us
.
The
Seamen
carry'd
us
that
same
day
out
of
Port
,
by
the
means
of
Shallops
,
wherein
they
Rowed
us
;
but
as
there
is
nothing
so
unconstant
as
the
Wind
,
it
failed
us
forthwith
,
and
as
we
were
solicitous
to
repose
our selves
,
after
all
the
fatigue
we
had
had
in
a
season
so
hot
,
there
happened
so
great
a
Calm
that
we
could
not
possibly
advance
any
more
than
100
Miles
in
four
days
time
.
We
had
afterwards
a
back
Wind
,
which
helped
us
in
a
short
space
to
finish
our
Voyage
:
We
discovered
many
Islands
and
Rocks
on
either
side
,
which
we
left
behind
in
a
moment
;
and
which
rendred
our
passage
very
delightful
.
We
discovered
Istria
forthwith
upon
the
Left
,
which
is
under
the
Dominion
of
the
States
of
Venice
,
and
on
the
Right
the
high
Mountain
of
Arcona
,
which
is
on
that
side
the
Boundary
of
the
Ecclesiastical
Estate
.
A
little
further
we
perceived
on
the
Left
two
inhabited
Rocks
,
the
one
called
Pomo
,
and
the
other
St.
Madre
;
the
first
is
subject
to
none
,
the
other
is
under
the
Venetians
.
There
is
also
on
the
same
hand
Buzo
and
Elisa
,
which
are
inhabited
by
Christians
,
and
belong
to
the
same
Venetians
.
We
discovered
afterwards
on
the
same
side
Gaza
,
Arista
,
Meleda
,
which
belong
to
the
Republick
of
Ragusa
;
Casaro
and
Budua
,
subject
to
the
Venetians
.
And
we
saw
also
,
at
a
great
distance
,
the
famous
City
of
Ragusa
;
further
are
Cluticari
,
Deleigno
,
Durazzo
,
Sasamo
,
Vallona
and
Cimarra
,
governed
and
inhabited
by
the
Turks
.
A
little
further
is
also
a
Rock
called
Fano
,
uninhabited
,
belonging
to
the
Signiory
of
Venice
;
as
well
as
Corfu
,
Ce●alonia
,
Zant
,
Strivalli
:
All
these
places
are
inhabited
by
Christian
Greeks
.
A
little
further
we
discovered
Navarino
,
Sapienza
,
Cavogallo
and
Camatapano
,
which
are
subject
to
the
Turks
:
And
further
again
,
upon
the
Left
is
Cerigo
,
and
on
the
Right
Cerigoso
,
depending
upon
the
Venetians
.
Finally
,
as
we
continued
to
look
on
that
side
,
we
discovered
the
Island
of
Candia
,
which
we
had
longed
to
see
,
and
where
we
arrived
safe
a
little
while
after
.
CHAP.
III.
Of
the
Isle
and
City
of
Candia
.
IN
all
the
course
of
our
Sailing
,
we
cast
Anchor
no
where
but
here
,
and
that
we
were
obliged
to
do
,
because
our
Ship
carry'd
60
Venetian
Soldiers
which
were
to
be
put
there
on
shoar
;
leaving
therefore
the
Cape
St.
John
,
or
Cape
Lion
,
to
the
South
,
and
following
the
Cape
Spada
,
which
is
to
the
North
,
sometime
called
Cimario
,
we
Anchored
at
Frashia
on
the
13th
of
the
same
Month
,
half
an
hour
after
Sun-set
,
being
8
Miles
distant
from
the
City
of
Candia
,
and
as
we
were
obliged
to
sojourn
there
for
some
time
,
we
went
ashoar
next
day
in
a
Galley
that
came
to
fetch
the
Soldiers
.
This
Isle
,
called
by
the
Ancients
Creet
,
is
much
samed
for
its
bigness
,
for
it
is
560
Miles
in
circumference
,
250
long
,
and
60
Miles
over
where
't
is
broadest
;
it
is
much
celebrated
by
the
Ancients
,
who
believed
,
as
did
their
Poets
,
that
it
was
the
Country
of
the
Gods
,
and
that
Jupiter
was
Nursed
up
there
on
Mount
Ida
,
not
to
mention
its
famous
Labyrinth
,
which
they
hold
to
have
been
near
to
the
ancient
City
of
Cortina
,
and
of
the
excellent
Laws
of
Rodamanthus
and
Minos
,
who
governed
the
People
after
Jupiter
,
and
founded
the
Republick
of
Creet
.
This
Island
had
once
an
hundred
Cities
,
altho'
Homer
in
his
Odyssees
allows
it
but
90
;
there
remains
not
at
this
day
but
four
,
which
are
Canea
,
Retimo
,
Candia
to
the
West
,
and
Sittia
to
the
East
:
Candea
and
Canea
are
the
best
;
besides
that
,
there
are
in
it
two
Ports
,
called
Spina
Longa
,
and
Sude
,
not
to
speak
of
other
Places
fit
for
Anchorage
.
The
City
of
Candia
stands
in
the
middle
of
the
Island
,
a
dozen
Miles
distant
from
the
Grot
of
Minos
,
and
very
near
to
Mount
Ida
;
it
is
,
indeed
,
a
very
great
and
spacious
City
,
but
much
ruined
by
Earthquakes
.
The
Houses
are
almost
all
built
with
Gravel
,
yet
the
Buildings
are
not
unhandsome
;
they
have
no
Tiles
,
but
there
,
and
in
all
the
Levant
,
except
at
Antioch
,
have
Terrasses
of
Lime
,
or
of
some
other
Matter
well
made
,
with
Spouts
on
the
sides
for
to
let
the
Water
run
out
.
Probably
they
use
such
sort
of
Buildings
,
because
they
are
not
so
Curious
and
Industrious
as
we
;
however
,
I
believe
they
cover
their
Houses
in
that
manner
out
of
frugality
,
to
the
end
they
may
as
well
spread
Cloth
and
Linnen
there
for
to
be
whitened
,
as
to
sleep
in
Summer
Nights
thereon
,
for
the
coolness
of
the
Air
,
when
the
excessive
heat
hinders
them
to
remain
in
their
Houses
.
When
they
would
repose
themselves
upon
the
Terrass
,
they
spread
thereon
a
Mat
,
and
sometimes
over
that
a
Carpet
,
and
sleep
in
that
manner
exposed
to
the
Air
,
which
is
very
sweet
in
those
Parts
,
and
no
ways
injurious
to
health
.
The
use
also
of
their
Terrasses
,
might
proceed
in
that
they
have
seldom
any
Rain
,
for
there
falls
not
oftentimes
a
drop
of
Water
for
six
Months
together
;
and
I
understood
that
they
had
had
no
Rain
since
the
second
day
of
February
,
neither
did
they
expect
any
till
November
.
The
Streets
of
that
City
are
streight
,
but
very
nasty
;
the
Republick
of
Venice
kept
a
Garison
of
2000
Soldiers
about
it
,
part
of
which
were
Posted
in
a
Citadel
upon
the
Sea-side
,
and
the
rest
disposed
in
other
Places
.
There
is
also
some
Garison
in
Canea
.
The
rest
of
the
Inhabitants
are
almost
all
Greeks
,
amongst
whom
there
remains
yet
some
noble
Venetians
,
for
that
Boniface
,
Marquis
of
Montferat
,
having
sold
them
that
Island
in
the
Year
1194.
they
transported
thither
some
Families
of
the
Nobility
,
and
Citizens
,
for
to
inhabit
the
Place
.
It
was
afterwards
retaken
in
1349.
after
a
Revolt
,
and
since
that
time
they
have
enjoyed
it
peaceably
.
The
Country
is
very
Mountanous
,
and
almost
Barren
;
one
can
see
there
also
but
few
Trees
and
Herbs
,
but
yet
it
follows
not
but
that
it
hath
Plains
of
many
Miles
extent
,
fertile
in
Grain
,
Trees
,
Olives
,
Oranges
,
Lemons
,
and
all
other
sort
of
Commodities
:
Moreover
,
there
grow
Berries
for
to
dry
Cloth
withal
,
much
Wax
there
is
,
and
Honey
,
Cheese
,
and
Medicinal
Herbs
;
so
that
't
is
very
good
Living
there
.
There
is
also
a
great
quantity
of
excellent
Wines
,
whereof
the
most
estimable
is
Muscadine
,
insomuch
that
those
that
know
it
not
take
it
for
Malmsey
,
but
they
are
mistaken
,
for
it
comes
from
a
little
Island
that
bears
the
Name
of
it
.
The
goodness
of
the
Wines
of
Candia
renders
the
Natives
great
Drunkards
;
and
it
happens
sometimes
,
that
two
or
three
great
Drinkers
will
set
themselves
at
the
head
of
a
Tun
of
Wine
,
from
whence
they
will
not
stir
till
they
have
emptied
it
.
There
is
no
venemous
Animal
to
be
found
in
that
Country
,
so
that
they
are
not
afraid
of
Scorpions
,
Serpents
,
Toads
;
neither
can
you
see
there
a
Wolf
,
Tyger
,
nor
any
other
the
like
Beast
,
so
that
they
live
there
in
great
repose
both
Night
and
Day
.
Persons
of
approved
Faith
have
told
me
a
remarkable
thing
there
,
which
hath
also
been
written
of
by
good
Authors
;
to
wit
,
That
there
is
growing
upon
Mount
Ida
,
which
hath
been
shewed
me
at
a
distance
,
an
Herb
whose
Vertue
was
to
gild
the
Teeth
of
those
Animals
that
eat
of
it
:
one
may
believe
,
and
with
good
reason
,
that
that
proceeds
from
the
golden
Mines
which
are
in
that
ground
.
There
grows
also
a
certain
Herb
called
Alincos
,
which
being
bitter
,
preventeth
ones
being
hungry
for
a
whole
day
;
but
that
which
is
wonderfully
surprizing
,
and
beyond
the
force
of
Nature
,
are
certain
pieces
of
Money
which
they
call
St.
Helens
,
that
are
found
up
and
down
the
Fields
,
where
there
is
also
Brass
,
and
other
Silver
.
They
pretend
that
that
Saint
happening
to
be
in
that
Country
without
Money
,
made
some
of
Brass
,
which
in
passing
of
them
changed
into
Silver
;
this
Money
,
they
say
,
hath
the
vertue
to
this
day
,
to
cure
the
Falling-Sickness
in
them
that
hold
it
to
their
Hand
,
or
apply
it
to
their
Flesh
.
The
Custom
of
the
Women
of
this
Island
,
is
not
to
go
out
of
their
Houses
in
the
day
time
;
no
,
not
to
go
hear
Mass
or
Sermon
:
nevertheless
they
run
in
great
Troops
along
the
Streets
all
Night
,
and
for
the
most
part
with
Men
,
enter
into
the
Churches
which
they
leave
open
on
purpose
for
them
.
This
Custom
is
blame-worthy
,
not
only
because
these
Women
perform
not
their
Duties
towards
God
,
but
also
,
because
it
is
against
Modesty
and
good
Manners
;
for
it
would
be
a
far
more
laudable
thing
for
them
to
go
civilly
by
Day
to
Church
,
than
tumultuously
in
the
Night
Season
.
I
should
have
work
to
do
to
reckon
up
all
the
Impurities
of
the
Prelates
,
Priests
,
and
other
Ecclesiasticks
of
this
Nation
;
their
Separation
from
the
Latine
Church
,
their
Maledictions
and
Excommunications
they
fulminate
upon
the
most
sanctified
Days
against
it
,
when
we
pray
for
their
Welfare
.
I
shall
also
say
nothing
of
their
Right
,
Pride
,
Obstinacy
,
Defection
of
Faith
,
of
the
difficulty
to
Treat
with
them
,
of
their
Enchantments
,
Superstitions
,
horrible
and
continual
Blasphemies
,
which
cannot
be
heard
without
horror
.
Finally
,
St.
Paul
had
reason
to
say
according
to
one
of
their
own
Poets
,
Those
of
Creet
are
always
Lyars
;
they
are
wicked
Beasts
,
Gluttons
,
and
Lazy
.
The
8
days
I
staid
in
this
Town
would
have
been
very
wearisome
unto
me
,
because
of
the
excessive
and
continual
heats
,
if
we
had
not
received
some
relaxation
from
the
Charity
and
agreeable
Conversation
of
the
Fathers
Benedelto
Benedetto
,
and
Francisco
Paroschetti
,
of
our
Society
,
who
resided
there
at
that
time
.
CHAP.
IV.
Passage
to
Cyprus
and
Nicosia
,
with
an
Account
of
the
City
of
Nicosia
and
its
Churches
.
WE
parted
from
Candia
the
8th
of
August
,
two
hours
before
day
,
in
a
little
Frigat
,
for
to
go
on
board
our
Ship
,
into
which
we
entred
at
Sun-rising
;
some
time
after
we
weighed
Anchor
and
sailed
.
The
Wind
was
favourable
unto
us
in
passing
by
the
Isle
,
which
we
left
to
the
Right
;
then
we
entred
into
the
Gulph
of
Settalia
,
a
dangerous
place
for
sailing
,
and
so
continuing
our
course
through
that
Gulph
,
we
discovered
on
the
Left
Casso
and
Scarpanto
,
which
are
Inhabited
by
Greeks
and
Turks
,
and
depending
upon
the
last
.
We
left
also
on
the
same
hand
Rhodes
,
and
all
Caramania
,
without
yet
being
able
to
see
them
,
for
we
were
too
far
wide
;
that
was
also
the
reason
,
that
after
we
had
run
for
three
Days
and
three
Nights
without
the
sight
of
Land
,
that
we
arrived
on
the
12th
of
August
at
Cyprus
.
We
Anchored
in
the
Evening
at
Lemiso
,
where
the
Inhabitants
,
particularly
the
Turks
,
made
a
visit
to
our
Ship
;
we
were
there
3
days
on
board
,
for
that
there
was
nothing
in
that
place
worth
the
seeing
,
and
no
Church
for
to
do
our
Devotion
in
.
We
parted
about
Twelve
on
the
16th
for
Salina
,
whither
a
good
Wind
brought
us
in
a
short
time
,
and
we
arrived
there
two
hours
before
Sun-setting
;
from
thence
to
Candia
is
about
600
Miles
.
Next
day
,
very
early
,
we
went
ashoar
,
and
on
directly
to
Arnique
,
which
is
not
past
a
Mile
distant
;
't
is
a
Monastery
of
Religious
Franciscans
,
who
live
there
in
a
small
number
for
the
conveniency
of
some
Italian
Merchants
.
Our
Ship
continued
its
course
for
Alexandretta
,
the
which
obliged
us
to
see
for
another
Vessel
to
pass
for
Tripoly
in
Syria
,
and
as
we
could
not
obtain
that
presently
,
we
sojourned
some
days
in
that
Isle
.
That
I
might
lose
no
time
I
left
my
Companion
,
who
had
been
constantly
indisposed
since
we
came
from
Candia
,
in
the
hands
of
these
good
Religious
;
and
the
Maronite
that
we
brought
along
with
us
,
and
I
,
accompanied
an
honest
Venetian
Merchant
who
lived
in
those
Parts
,
and
were
going
to
Nicosia
,
anciently
called
Lettra
,
since
Lencolto
,
and
which
was
sometime
the
Archbishoprick
and
Metropolis
of
this
Kingdom
;
't
is
24
Miles
distant
from
Arnique
.
I
undertook
this
Journey
for
to
inform
my self
,
as
well
as
possibly
I
could
,
of
the
Spiritual
Concerns
of
the
Maronites
,
which
are
there
in
great
numbers
.
There
are
none
but
Turks
that
have
liberty
to
enter
thereunto
on
Horseback
,
and
to
all
other
strong
Places
:
As
for
the
Christians
,
and
others
,
they
are
obliged
to
alight
at
the
Gate
,
and
when
they
are
within
,
they
have
power
to
re-mount
their
Horses
,
and
ride
to
their
Lodgings
.
The
Turks
have
made
this
Order
out
of
meer
vanity
:
I
entred
then
into
the
Town
,
and
that
Venetian
Merchant
did
me
the
favour
to
conduct
me
with
him
into
his
Lodging
;
having
refreshed
my self
a
little
after
the
fatigues
of
the
Road
,
I
went
to
see
that
which
was
worth
viewing
,
and
particularly
the
Churches
.
Nicosia
is
a
large
and
very
fair
City
,
built
after
the
Eastern
fashion
,
but
it
is
ruined
in
divers
places
,
because
of
the
late
Wars
,
for
the
Turks
have
taken
it
by
force
of
Arms
from
the
Venetians
,
together
with
the
rest
of
the
Isle
.
Some
years
ago
it
was
so
,
that
God
,
by
his
Justice
,
was
willing
to
punish
the
Sins
and
Schism
of
the
Greeks
in
those
places
.
They
adored
there
formerly
,
with
much
veneration
,
the
Holy
Trinity
,
but
now
,
to
the
great
regret
of
all
good
Christians
,
you
can
hear
but
the
impious
Invocation
of
the
false
Prophet
Mahomet
.
They
had
sometime
there
Churches
and
Altars
raised
to
the
honour
of
good
Saints
,
but
instead
of
them
there
is
nothing
now
but
Mosques
,
amongst
which
stands
still
that
grand
and
magnificent
Temple
of
St.
Sophie
.
There
is
no
sound
of
Bells
to
be
heard
in
all
the
Levant
,
for
to
give
notice
of
Divine
Worship
,
according
to
ancient
Custom
,
and
of
the
hours
of
the
Day
,
for
the
Steeples
are
either
ruined
,
or
without
Bells
;
the
Turks
have
taken
them
for
Warlike
Uses
,
and
made
Pieces
of
Artillery
of
them
.
Instead
then
of
the
confused
and
inanimate
sound
of
Bells
,
they
are
served
with
the
distinct
and
animate
Voices
of
Men
,
who
at
certain
appointed
hours
mount
up
to
the
tops
of
the
Steeples
,
for
to
give
the
Inhabitants
notice
.
This
manner
of
observing
their
hours
,
is
in
use
in
all
the
Levant
.
There
is
at
Nicosia
4
sort
of
Churches
,
which
I
have
seen
all
in
particular
.
The
Turkish
Mosques
are
the
most
considerable
,
as
well
for
number
,
as
for
the
beauties
and
grandeur
of
their
Buildings
;
altho'
Christians
are
not
suffered
to
enter
into
them
,
yet
I
failed
not
to
see
through
the
Iron
Grates
,
that
that
which
hath
been
made
of
the
Temple
of
St.
Sophia
was
the
principal
and
most
magnificent
of
them
all
;
't
is
a
large
and
spacious
Fabrick
,
which
has
many
Pillars
in
it
,
as
may
be
seen
in
most
of
our
Churches
;
it
had
no
Altars
,
Images
,
nor
Paintings
,
the
Walls
were
only
whited
.
There
is
at
the
Door
of
this
Temple
a
delicate
Fountain
,
which
was
not
there
in
the
time
of
the
Christians
;
the
Turks
wash
therein
the
crowns
of
their
Heads
,
Hands
and
Feet
,
before
they
enter
into
the
Mosque
,
at
the
ordinary
hours
,
and
particularly
in
the
Afternoon
,
at
which
time
these
Villains
invoke
their
false
Prophet
,
and
cry
without
measure
,
Halla
,
Halla
,
Chibir
,
Mehemme
Sur
Halla
;
that
is
to
say
,
God
is
a
great
God
,
Mahomet
is
the
Companion
of
God
;
with
many
other
Fooleries
and
Blasphemies
.
Those
who
assist
not
with
the
rest
at
these
Publick
Prayers
,
pray
in
particular
in
their
Houses
,
if
they
be
of
Quality
,
or
in
other
places
where
they
are
.
They
roul
themselves
at
Noon-tide
upon
a
Mat
or
Carpet
.
There
are
also
other
hours
wherein
they
are
called
to
Prayers
,
i.
e.
at
3
a
Clock
,
an
hour
before
Sun-set
,
an
hour
before
Day
,
at
Sun-rising
;
and
,
in
short
,
7
times
Day
.
Observe
their
manner
of
praying
,
as
I
my self
have
oftentimes
seen
them
in
their
private
Houses
:
As
soon
as
ever
they
come
upon
the
Mat
or
Carpet
,
they
turn
themselves
round
,
then
incline
their
Bodies
,
touching
with
their
Thumbs
that
part
of
the
Head
which
is
behind
the
Ears
,
and
they
rise
themselves
sometimes
all
of
a
sudden
,
touching
the
Earth
with
their
Hands
;
they
fall
sometimes
upon
their
knees
,
or
rather
sland
upon
their
heels
,
and
beat
the
ground
lightly
with
their
Forehead
,
and
having
got
up
again
upon
their
feet
,
they
hold
their
hands
modestly
upon
their
Breast
,
repeating
their
Prayers
with
cast-down
Looks
,
and
speak
between
their
Teeth
.
They
recite
them
all
along
,
inclining
their
Bodies
interchangeably
towards
the
Earth
,
and
touching
it
with
their
Forehead
;
then
they
rise
up
,
and
falling
down
anew
,
they
continue
to
rest
for
some
time
upon
their
heels
,
with
their
Legs
a-cross
.
The
Greeks
have
another
sort
of
Church
,
of
which
I
shall
observe
only
;
That
if
a
Latin
Priest
should
celebrate
Mass
therein
,
they
could
not
believe
that
all
the
Water
in
the
Ocean
was
sufficient
to
cleanse
it
,
so
much
they
wash
the
Altar
,
and
all
the
Church
also
,
from
a
belief
they
have
that
a
Latin
Service
renders
it
impure
and
profane
.
Their
usage
in
the
Consecration
of
the
Bread
,
and
their
other
Rights
,
are
very
well
known
;
they
are
generally
as
great
enemies
to
the
Latins
as
the
Turks
.
That
honest
Merchant
,
with
whom
I
Lodged
,
told
me
,
That
they
refused
Absolution
to
one
of
his
Domesticks
,
a
Greek
by
Nation
,
because
he
serv'd
a
Franck
,
for
so
they
call
all
those
that
follow
the
Latin
Rights
.
It
will
not
be
besides
my
purpose
,
to
render
here
an
Account
of
another
of
their
Superstitions
,
the
matter
happening
to
the
same
Man
,
who
being
confessed
for
an
ordinary
and
common
sin
,
was
by
his
Confessor
refused
Absolution
,
telling
him
,
He
could
not
do
it
without
the
consent
of
7
other
Priests
;
this
business
being
effected
with
a
little
Money
,
they
stretched
the
Penitent
upon
the
ground
as
if
he
had
been
dead
,
and
at
length
granted
him
Absolution
in
reciting
of
certain
Prayers
over
him
,
they
made
use
of
to
that
purpose
.
They
are
wont
to
demand
Money
for
Absolution
,
and
will
refuse
it
when
they
cannot
obtain
the
Sum
,
for
they
pretend
they
have
5
or
6
Crowns
due
to
them
for
absolving
common
and
ordinary
sins
.
The
Penance
which
they
enjoyn
for
very
great
sins
,
is
to
forbid
'em
to
communicate
for
4
or
5
years
;
perhaps
they
may
do
this
out
of
a
contempt
and
aversion
they
may
have
for
the
Latin
Church
,
which
orders
it
once
a
year
:
the
which
is
so
much
the
more
easily
credited
,
seeing
they
make
certain
Plays
,
wherein
is
introduc'd
a
Latin
Personage
,
to
whom
are
offered
an
hundred
injuries
,
as
dashing
him
on
the
face
,
and
several
other
the
like
outrages
.
The
Latins
have
their
but
a
small
Church
,
or
rather
Chapel
,
which
is
well
maintained
,
and
has
a
Priest
of
Age
and
Wealth
for
a
Pastor
,
but
very
ignorant
.
The
Italian
Merchants
who
live
there
supply
'em
with
Food
and
Raiment
,
and
furnish
'em
also
with
Sacred
Ornaments
.
Finally
,
The
Maron●tes
have
their
Church
there
also
,
which
is
in
so
poor
a
condition
,
that
I
really
pity'd
them
.
In
order
to
know
what
was
their
Right
,
as
that
of
other
Places
of
the
Isle
,
where
they
were
dispersed
,
I
address'd
my self
indifferently
to
the
Italians
,
Greeks
,
and
Maronites
;
I
learn'd
they
had
all
one
and
the
same
Right
common
to
all
their
Nation
,
that
they
all
lived
under
the
same
Patriarch
.
Moreover
,
that
the
Places
where
they
lived
consisted
in
19
Villages
,
which
are
Motosic
,
Fludi
,
Santa-Marina
,
Osomates
,
Gansili
,
Carpasia
,
Cormachiti
,
Primisia
,
Casapifani
,
Veno
,
Cibo
,
Jeri
near
Cittria
,
Crensada
,
Attala
,
Cleipirio
,
Piscopia
,
Gasbria
,
Cefalanriseo
,
and
Sotto
Cruscida
;
that
in
every
one
of
these
Places
they
have
at
least
one
Parish
,
and
in
some
2
or
3
,
with
one
Priest
,
or
more
.
And
I
was
assured
that
they
had
eight
Churches
at
Metosic
,
and
that
the
Priests
were
very
assiduous
in
their
Duty
,
being
not
much
occupied
with
their
own
particular
Concerns
.
That
Nation
hath
also
ordinarily
a
Bishop
in
that
place
,
but
he
was
then
dead
,
and
they
had
not
yet
elected
another
.
There
is
in
the
Kingdom
a
Greek
Bishop
,
who
is
the
General-Receiver
of
the
Tributes
which
the
others
are
obliged
to
pay
to
the
Turks
;
they
drein
each
every
Year
of
70
Aspers
.
The
Janisaries
will
not
spare
to
bestow
the
Bastinado
on
those
that
pay
not
;
and
the
Bishop
is
no
more
exempt
than
the
rest
,
pursuant
to
the
information
of
the
Receiver
.
He
requires
besides
,
15
or
20
Ducats
of
every
Priest
that
is
put
into
Orders
.
See
the
miserable
Estate
the
Christians
are
reduced
to
who
are
subject
to
the
Turks
,
altho'
there
be
less
Turks
there
than
Christians
;
for
of
30000
Inhabitants
that
are
in
Nicosia
,
and
upwards
,
scarce
is
there
4
or
5000
of
them
that
are
Turks
,
and
there
is
not
above
12
or
13000
in
all
the
Island
,
the
greatest
part
of
whom
are
Renegades
,
who
turn
Mahometans
for
to
render
their
Lives
more
easie
and
supportable
;
so
that
it
seems
an
easie
matter
to
recover
this
Isle
from
under
the
Tyranny
of
the
Turks
,
and
re-establish
it
in
the
Christian
Faith
,
for
the
Renegades
could
no
sooner
see
the
Christian
Soldiers
,
but
they
would
throw
off
their
Turbants
and
put
on
Hats
instead
,
and
turn
their
Arms
against
the
Tur●s
.
But
we
will
leave
this
,
and
return
to
our
subject
.
The
Christians
,
whether
Greeks
or
Franks
,
do
not
wear
a
Turbant
,
nor
shave
their
Heads
,
but
they
cut
their
hair
genteelly
as
we
do
,
and
wear
upon
their
Heads
an
Hat
,
or
black
Bonnet
.
They
cloath
themselves
,
nevertheless
,
according
to
the
manner
of
the
Levantines
,
with
a
Rest
without
a
Collar
,
which
reaches
down
to
the
Knees
,
with
large
Sleeves
reaching
to
the
Elbows
.
They
gird
themselves
with
a
Linnen
Cloth
,
or
some
other
the
like
Girdle
,
which
comes
3
or
4
turns
about
.
Under
this
Vest
they
have
another
Garment
over
a
first
,
reaching
from
their
Necks
down
to
their
Legs
;
and
above
all
,
another
Vest
without
a
Girdle
,
and
cut
almost
after
the
same
fashion
as
the
first
:
they
wear
them
ordinarily
of
a
black
,
or
violet
colour
,
or
else
of
some
other
colour
which
pleaseth
them
best
.
We
will
speak
hereafter
more
particularly
of
the
Habits
of
the
Turks
and
Maronites
,
and
of
their
Customs
,
but
now
it
remains
we
should
describe
the
nature
of
the
Country
.
CHAP.
V.
Of
the
Isle
of
Cyprus
.
THis
Isle
is
at
least
480
Miles
about
,
80
Miles
broad
,
and
200
in
length
,
and
hath
two
Capes
;
that
on
the
West
comprehends
the
Cape
of
St.
Epiphany
,
which
the
Ancients
called
Acamante
,
and
the
Cape
of
Srapano
,
or
la
Pointemeconta
,
or
the
Cape
Zephiro
;
the
other
is
called
St.
Andrew
,
from
whence
you
pass
into
the
East
,
it
has
no
other
Port
on
the
East-side
but
Famagusta
,
it
is
a
famous
Town
which
hath
been
built
by
Ptolomy
Philadelphus
.
The
great
Ships
are
safe
,
nevertheless
on
the
Coasts
of
Raffo
,
Simiso
,
Salines
,
Crasoco
,
and
Cerines
.
There
are
in
divers
places
more
Capes
,
which
are
somewhat
advanced
into
the
Sea
,
the
most
considerable
of
which
is
the
Cape
of
Cats
,
so
called
from
a
great
number
of
Cats
which
they
bred
there
in
the
Monastery
of
St.
Nicholas
,
where
live
the
Religious
Order
of
St.
Basil
;
they
have
put
in
these
Cats
,
for
to
destroy
a
great
number
of
Serpents
which
breed
there
,
and
there
is
a
considerable
Revenue
left
for
that
purpose
.
This
Island
had
once
very
many
fair
Cities
,
but
has
none
now
,
saving
Nicosia
and
Famagusta
,
who
retain
somewhat
of
that
ancient
Grandeur
;
all
the
rest
are
Villages
,
there
is
none
of
them
inhabited
by
the
ancient
Nobility
,
for
they
are
either
entirely
extinct
,
or
are
retired
elsewhere
since
the
Turks
have
made
themselves
Masters
of
it
;
the
famous
Mountain
of
Olympus
is
almost
in
the
midst
,
very
near
to
Nicosia
,
it
is
very
high
,
and
54
Miles
in
circumference
,
and
at
every
4
Miles
end
there
is
a
Monastery
of
those
Monks
of
whom
we
shall
speak
hereafter
,
with
delicate
Springs
,
and
Fruit
in
abundance
:
The
Air
there
is
very
agreeable
,
and
is
never
so
cold
,
in
the
extremity
of
Winter
,
that
one
has
need
of
warming
,
but
the
heat
is
so
incommodious
,
both
night
and
day
,
that
't
is
impossible
to
travel
in
the
day
time
.
There
is
every
where
in
this
Isle
fine
Fields
filled
with
Fruits
,
as
well
on
the
Mountains
as
on
the
Plains
,
which
renders
the
Country
fertile
and
plentiful
;
wherefore
it
has
been
called
Macaria
,
from
a
Greek
word
which
signifies
Happy
.
The
Ancients
had
reason
to
say
it
was
the
Country
of
Venus
,
and
to
give
Venus
the
name
of
Cypriana
,
and
to
the
Isle
that
of
Cytherca
;
for
't
is
not
only
said
that
she
was
born
at
Aphroditium
,
and
brought
up
at
Cytherca
,
but
that
she
reigned
at
Idalium
,
called
at
this
day
Dalli
,
12
Miles
from
Nicosia
Southwards
:
Hence
it
comes
that
they
Sacrificed
naked
Men
and
Women
to
Venus
at
Paffo
,
which
was
sometime
built
by
Agapenor
General
to
the
Army
of
Agament
King
of
Micenes
.
This
abuse
ceased
,
when
the
Temple
was
demolished
at
the
request
of
the
Apostle
St.
Barnabas
.
There
is
near
unto
the
Cape
of
St.
Epiphany
two
famous
Fountains
,
one
of
which
is
called
the
Amorous
Fountain
,
because
that
those
who
drink
of
its
Water
grow
passionately
in
Love
;
and
the
other
quite
contrary
,
because
it
extinguisheth
this
passion
in
a
moment
.
This
Isle
abounds
in
Wheat
as
well
as
Wine
,
and
other
excellent
Viands
,
and
supplieth
other
Countries
;
the
Sun
and
Soil
render
the
Wines
very
strong
and
agreeable
,
but
after
they
are
put
into
pitched
Vessels
,
they
receive
such
a
gust
as
is
not
pleasing
to
those
that
are
not
accustomed
thereto
,
nevertheless
all
agree
they
are
good
for
the
stomach
.
You
will
find
there
all
manner
of
Pulse
in
abundance
,
Barley
,
Dates
,
Mulberries
,
Oranges
,
Lemons
,
Citrons
,
and
all
other
Fruits
,
except
Cherries
,
Chesnuts
,
and
Sorb-Apples
.
There
is
no
want
of
Sugar
,
Saffron
,
Coriander
,
Sesamum
,
Lintell-seed
,
Honey
,
and
sometimes
Manna
;
the
Aegyptian
Bean
,
the
Herb
whose
ashes
serves
to
make
Sous
,
and
that
with
which
they
wash
Camlets
,
and
other
Cloths
.
There
may
be
had
Rubard
,
Turpentine
,
and
Scamony
,
and
other
things
that
are
valuable
:
There
are
also
Veins
of
Gold
,
Copper
,
Marcasite
,
Latten
,
and
of
Iron
,
Roach-Allom
,
Pitch
,
Rosin
,
Sulphur
,
and
Salt-Petre
;
and
besides
,
you
may
have
there
the
Berry
wherewith
they
Dye
Scarlet
;
as
also
Coral
,
the
Emerald
,
Chrystal
Diamonds
,
and
other
precious
stones
.
There
are
no
great
Rivers
in
all
the
Island
,
but
only
Brooks
and
Rivolets
.
There
is
a
little
River
runs
very
near
unto
Nicosia
,
wherein
are
a
great
quantity
of
Jaspers
,
which
have
the
vertue
,
as
is
known
,
to
stop
bloud
.
Besides
,
there
is
so
great
a
quantity
of
Cotton
,
that
the
Inhabitants
not
only
Cloath
themselves
,
and
make
all
sorts
of
Cloths
therewith
,
but
they
furnish
also
Italy
,
and
other
Parts
;
't
is
that
which
makes
their
principal
Revenues
.
They
also
gain
considerable
profit
by
white
Salt
,
which
they
get
from
a
fair
Salt-Pit
of
sweet
Water
and
Rain
.
This
Salt-Pit
is
at
least
ten
Miles
about
,
and
't
is
an
admirable
thing
to
view
all
that
vast
Campaign
,
which
appears
as
covered
with
Snow
;
there
is
in
the
midst
a
Pit
that
never
freezeth
,
altho'
all
the
Salt-Pit
is
congealed
.
There
may
be
seen
also
whole
Fields
,
which
Nature
hath
enriched
with
Capers
without
the
labour
of
cultivating
,
and
every
one
has
the
liberty
to
take
as
many
as
he
pleases
.
Their
Mutton
is
very
good
Meat
,
their
Sheep
are
large
and
fat
,
and
have
a
prodigious
Tail
,
which
yet
is
no
longer
than
those
of
our
Country
,
but
is
at
least
half
a
foot
broad
,
and
so
thick
,
that
it
appears
round
;
it
hangs
behind
,
and
beats
always
their
sides
as
they
go
along
.
Their
Goats
have
Ears
hanging
downwards
,
and
3
fingers
in
breath
,
their
Horns
are
a
little
more
elevated
than
ours
,
and
their
Forehead
more
short
,
which
gives
them
a
greater
grace
and
hardiness
;
they
have
also
a
tuft
of
hair
in
the
midst
of
their
Forehead
.
It
will
be
hard
to
believe
a
thing
I
have
experimented
,
which
is
,
That
I
have
not
seen
in
this
Kingdom
,
nor
any
part
of
the
Levant
,
any
Animal
,
whether
Horse
,
Mule
,
or
Ass
,
which
trotting
joulted
his
Rider
;
they
all
go
lightly
and
easie
,
and
Men
are
accustomed
to
ride
their
Horses
there
without
Bridle
,
Saddle
,
Stirrup
,
or
Spurs
,
an
Halter
sufficeth
them
,
with
a
little
Clout
spread
upon
the
back
of
the
Beast
.
Finally
,
we
may
say
,
That
this
Isle
aboundeth
with
all
delicacies
:
Before
they
became
subject
to
the
Turks
,
they
lived
splendidly
,
and
in
freedom
,
but
sensual
.
It
produced
formerly
divers
illustrious
Persons
,
performing
great
Services
to
their
Country
,
and
who
have
been
very
commendable
for
their
Knowledge
and
Piety
,
viz.
Asclebiades
the
Historian
,
Solon
one
of
the
7
Sages
of
Greece
,
Evagoras
,
Celobuia
,
Kenon
of
Cittia
,
Author
of
the
Sect
of
the
Stoicks
,
Apollonias
the
Physician
,
Xenophon
the
Historian
;
and
besides
these
,
the
Apostle
St.
Barnabas
,
and
Mark
his
Cousin
,
Epapheroditus
,
Paul
Sergius
,
Titus
,
Nicanor
,
Epyphanus
,
and
divers
others
.
This
Kingdom
hath
been
from
time
to
time
subject
to
several
Masters
;
it
were
too
tedious
to
make
a
repetition
of
its
Changes
and
Revolutions
.
Selim
,
Sultan
of
the
Turks
,
took
it
by
force
in
the
Year
1570.
with
an
Army
of
200000
Men
:
But
enough
of
Cyprus
,
we
pass
now
into
Syria
.
CHAP.
VI.
Our
passage
into
Syria
:
Of
the
City
of
Tripoly
.
I
Lost
all
the
time
I
had
imploy'd
in
this
Isle
,
to
search
for
a
conveniency
to
pass
into
Syria
,
insomuch
that
I
was
constrained
to
go
for
Famagusta
,
in
order
to
be
transported
hither
.
We
parted
from
Saline
on
the
27th
of
August
,
and
having
a
good
Wind
we
made
ready
by
Noon
,
and
steered
our
course
for
Tripoly
,
where
we
arrived
two
days
after
very
early
,
for
this
traverse
is
not
above
150
Miles
,
but
it
was
more
incommodious
unto
us
than
all
the
rest
of
the
Vovage
,
because
we
were
on
board
a
very
small
Vessel
.
We
might
have
gone
off
sooner
,
had
it
not
been
for
the
neglect
of
our
Seamen
,
who
retarded
our
departure
,
insomuch
that
we
were
forced
to
cast
Anchor
the
second
day
,
7
or
8
Miles
from
Port
,
being
harrassed
all
night
with
a
Tempest
,
and
yet
we
durst
not
sail
for
fear
of
falling
upon
some
Rock
,
as
we
would
unavoidably
have
done
,
if
we
had
weighed
Anchor
in
the
night
;
't
is
certain
it
was
a
dangerous
night
,
but
having
got
a
Wind
on
break
of
day
,
we
arrived
in
a
short
time
at
the
Port
of
Tripoly
,
which
is
fortify'd
with
5
fair
Towers
ranged
on
the
shoar
.
Altho'
I
was
much
indisposed
,
and
cruel
Sea-sick
,
having
eat
little
or
nothing
for
ten
days
,
I
found
my self
much
recovered
as
soon
〈◊〉
ever
I
set
foot
on
Land
.
Having
caused
my
Companion
to
be
mounted
on
a
little
Ass
,
I
was
willing
to
go
on
foot
to
Tripoly
,
which
was
two
Miles
distant
from
the
place
we
were
at
;
the
Sun
was
already
far
advanced
in
the
Horizon
,
when
I
began
to
set
forward
on
my
way
,
and
its
beams
were
exceeding
violent
in
that
Country
,
where
't
is
also
hot
all
the
night
,
however
I
failed
not
to
divert
my self
to
see
50
or
60
Camels
pass
along
conducted
by
the
Arabs
,
who
are
a
black
and
cruel
Nation
.
These
Camels
carry
Ashes
,
which
they
make
of
a
certain
Herb
that
is
burnt
in
those
Parts
.
They
lay
them
in
great
heaps
in
certain
Pits
,
wherein
they
are
hardened
,
and
furnish
hereby
Venice
,
and
most
part
of
Europe
,
with
a
great
quantity
of
Matter
to
make
very
fine
Glasses
.
I
took
also
much
pleasure
to
view
a
green
Field
,
which
might
have
been
taken
for
a
great
and
spacious
Garden
,
so
well
was
it
filled
with
Mulberry
and
Orange-Trees
,
of
an
agreeable
smell
,
not
to
speak
of
many
other
Fruit-Trees
,
which
are
as
common
there
as
Elms
,
Poplars
,
Chesnut
and
Wallnut-Trees
,
with
us
.
Tripoly
is
situated
at
the
foot
of
a
Mountain
in
sight
of
the
Sea
;
there
is
about
it
a
Fortress
upon
a
Rock
,
that
commands
it
intirely
.
This
City
abounds
in
many
things
,
and
is
full
of
Traffick
;
it
's
principal
Commodity
is
Silk
,
Spun
Cotton
,
Raisons
,
Soap
,
Tallow
Candles
,
which
are
there
made
very
good
.
There
is
at
least
500
Jews
in
that
Town
,
for
the
most
part
Spaniards
and
Portuguese
,
crafty
in
the
way
of
Trade
,
always
ready
to
cheat
the
Christians
,
particularly
the
Italian
Merchants
,
who
are
there
but
a
few
,
since
the
Venetians
quitted
those
Parts
,
and
fail
for
Scandaroon
.
They
have
no
other
Church
there
but
a
little
Chapel
,
which
is
in
one
of
their
Houses
,
and
for
the
most
part
have
no
Priest
to
officiate
therein
.
There
you
may
find
abundance
of
Greeks
and
Maronites
,
the
first
of
which
live
in
the
Town
,
the
other
Lodge
without
in
a
small
Village
that
is
above
it
;
the
Turks
are
there
in
greater
numbers
than
any
other
Nation
,
and
wear
a
white
Turbant
;
the
Jews
have
ordinarily
a
red
Bonnet
half
a
foot
high
,
flat
and
round
;
the
Italian
Christians
and
Greeks
wear
an
Hat
,
or
black
Bonnet
;
the
Maronites
a
streaked
Turbant
,
or
Bonnet
,
of
a
different
form
,
that
of
the
Jews
.
They
all
wore
formerly
a
Turbant
with
this
sole
difference
,
That
the
Turks
had
a
white
,
the
Jews
a
yellow
,
and
Christians
a
striped
one
;
but
the
abuse
crept
amongst
the
Jews
,
who
began
to
wear
such
great
ones
,
as
if
they
seemed
willing
to
cope
in
grandeur
with
the
great
Ottoman
Seigniors
,
wherefore
it
has
been
so
ordered
,
that
none
but
Turks
should
wear
the
Turbant
.
The
Jews
,
by
reason
hereof
,
have
discontinued
it
intirely
;
the
Christians
have
not
the
right
one
,
but
content
themselves
to
have
upon
their
Bonnets
some
turns
of
a
striped
cloth
,
in
form
of
a
Turbant
.
There
are
also
many
Turks
and
Arabs
of
mean
condition
,
who
do
the
same
thing
with
white
Stuff
.
We
Lodged
with
a
Venetian
Merchant
,
who
was
a
rich
Man
,
and
knew
our
company
in
a
more
particular
manner
;
he
received
us
with
much
charity
and
civility
,
he
put
my
companion
,
who
was
sick
,
upon
a
Bed
forthwith
,
and
caused
him
to
be
served
with
every
thing
necessary
for
him
.
I
went
into
the
Custom-House
for
to
take
out
that
which
I
had
brought
from
Italy
,
part
whereof
was
to
be
presented
to
the
Patriarch
of
the
Maronites
on
behalf
of
the
Pope
,
and
the
rest
to
be
distributed
amongst
their
Churches
;
the
whole
consisted
of
some
Cases
,
one
whereof
was
filled
with
Church
Ornaments
,
and
a
Patriarchal
Vest
made
all
of
Cloth
of
Gold
and
Silver
of
great
value
.
I
did
all
that
ever
I
could
to
hasten
my
Journey
to
Mount
Libanus
,
for
there
was
but
20
Miles
from
Tripoly
to
the
place
where
the
Patriarch
made
his
residence
,
but
I
was
obliged
to
sojourn
there
for
three
days
,
in
which
time
I
observed
that
Oxen
carried
burdens
upon
their
backs
like
Camels
,
Mules
and
Asses
,
as
Wood
,
or
any
other
necessary
Commodity
;
insomuch
,
that
Saying
seemed
to
me
no
longer
true
,
Optat
Ephippia
bos
piger
,
Optat
arare
caballus
.
However
I
know
full
well
,
that
they
Till
their
ground
with
Horses
in
a
great
part
of
France
,
the
which
they
practised
also
then
in
Syria
,
because
of
a
certain
distemper
that
had
almost
destroyed
all
their
Oxen.
I
was
obliged
to
shut
my self
in
the
House
for
most
part
of
the
day
,
not
daring
to
be
known
in
that
Country
,
nevertheless
I
was
very
desirous
to
inform
my self
of
their
Customs
,
and
Manner
of
Living
.
I
mounted
in
the
evening
up
the
Terrass
for
to
take
the
Air
,
and
view
the
Town
as
well
as
I
could
;
I
perceived
the
Jewish
Women
upon
the
Terrasses
of
the
Neighbouring
Houses
,
and
easily
comprehended
by
that
,
that
the
place
where
David
saw
Bersheba
was
but
a
Terrass
of
the
same
fashion
as
that
on
the
top
of
the
House
,
and
there
is
much
appearance
that
these
sort
of
Terrasses
were
in
use
at
that
time
.
I
will
speak
no
more
of
the
other
particulars
I
observed
in
that
City
,
both
at
this
time
,
and
the
other
I
was
obliged
to
return
back
this
way
,
for
that
I
am
unwilling
to
interrupt
my
History
of
the
Maronites
,
which
ought
speedily
to
follow
,
but
I
will
first
exhibit
somewhat
I
have
seen
and
learnt
of
the
manner
of
the
Living
of
the
Turks
in
that
Country
.
CHAP.
VII
.
The
Fashion
of
the
Turks
Habits
.
THE
Turks
shave
all
their
hair
,
yet
there
are
many
of
them
who
leave
some
growing
on
the
crown
of
their
heads
,
which
makes
a
kind
of
a
Tuft
;
they
do
not
shave
their
Beards
at
all
,
but
cast
off
the
ends
only
of
that
on
the
upper
Lip
:
long
Beards
are
much
in
esteem
amongst
them
,
and
the
longer
and
larger
they
be
,
the
more
estimable
are
they
.
Wherefore
't
is
one
of
the
greatest
Menaces
that
can
be
made
to
any
one
,
to
threaten
him
with
the
cutting
off
of
his
Beard
,
altho'
this
threat
is
ordinary
enough
amongst
them
.
They
wear
upon
their
head
a
Bonnet
,
which
they
call
Takia
,
and
which
is
made
of
cloth
or
silk
intermix'd
with
cotton
,
and
place
very
neatly
at
the
top
a
long
and
fine
cloth
of
white
cotton
,
which
they
call
Sesta
;
whereof
they
make
a
great
or
small
Turbant
,
according
to
the
quality
of
the
Person
.
Those
who
are
above
others
,
in
respect
of
Birth
or
Dignity
,
carry
a
great
one
;
and
there
are
some
who
have
them
of
an
excessive
bigness
.
Their
Sifts
,
as
well
as
other
Vests
,
are
made
without
Collars
,
and
for
the
most
part
of
white
cotton
;
there
are
some
who
wear
blue
ones
,
with
very
wide
sleeves
,
insomuch
that
all
the
Arm
seems
almost
naked
.
The
lower
part
of
their
Sifts
is
not
at
all
wide
,
at
least
they
seem
as
sowed
together
at
the
end
when
they
wear
no
Drawers
,
and
for
that
purpose
they
make
them
large
.
Their
Vests
ordinarily
are
a
little
longer
,
and
hang
almost
down
to
the
ground
.
The
Vulgars
wear
commonly
white
,
or
of
some
other
colour
,
but
seldom
black
and
green
,
perhaps
because
the
Francks
wear
ordinarily
black
,
and
that
green
is
the
colour
of
them
of
the
Race
of
Mahomet
,
who
they
say
was
used
to
be
dress'd
in
that
colour
.
Hence
it
comes
,
that
none
but
those
of
his
Race
wear
a
green
Turbant
,
or
a
small
piece
of
that
colour
fastened
to
the
white
.
The
Christians
dare
not
have
their
Cloaths
,
Bonnet
,
or
any
other
thing
,
about
them
of
that
colour
;
they
have
two
Vests
,
the
nethermost
has
a
Girdle
to
tie
about
it
,
and
the
uppermost
is
the
Spain
or
Abb
:
they
call
it
the
Spain
when
the
cloth
is
made
of
fine
Wooll
,
and
well
wrought
,
as
with
us
in
Italy
,
for
they
are
not
so
industrious
as
we
in
those
Countries
.
The
Abb
is
more
slightly
woven
,
and
consists
of
courser
Wooll
,
't
is
striped
,
and
divided
with
long
and
broad
black
and
white
streaks
.
The
Girdle
of
the
nether
Vest
is
made
of
thick
narrow
Linnen
cloth
,
about
three
fingers
broad
,
and
long
enough
to
come
two
or
three
turns
about
,
or
of
a
leathern
string
;
one
may
see
some
of
these
Girdles
made
of
very
fine
silk
,
and
curiously
wrought
.
They
cover
their
Legs
with
large
Drawers
,
which
are
made
of
fine
Linnen
cloth
or
stuff
,
and
descend
down
to
the
Feet
,
which
are
naked
,
in
Shoes
of
black
Leather
,
or
Spanish
Goats
leather
of
another
colour
,
particularly
red
,
blue
,
and
yellow
,
to
the
end
they
may
wash
themselves
with
greater
facility
before
their
Prayers
.
The
form
of
their
Shoes
differ
not
from
ours
,
but
that
they
are
not
so
neat
and
handsome
,
and
have
an
higher
in-step
;
there
is
a
little
piece
of
Leather
,
two
or
three
fingers
long
,
that
serves
for
a
string
,
fastened
on
each
side
to
the
ears
of
the
Shoes
,
with
a
button
in
the
middle
.
But
their
Slippers
are
much
unlike
to
ours
,
they
wear
them
with
Shoes
and
without
;
you
cannot
know
them
to
be
Slippers
they
are
so
much
like
unto
Shoes
,
unless
they
cover
less
of
the
feet
before
,
for
they
do
no
more
but
hide
the
Toes
,
and
turn
upwards
very
much
;
moreover
their
sides
are
not
so
high
as
those
of
the
Shoes
,
and
under
the
Sole
they
place
,
instead
of
a
Heel
a
little
piece
of
Iron
in
form
of
a
crescent
,
which
serves
instead
of
leather
,
and
makes
much
noise
in
going
.
They
wear
no
Hats
to
defend
themselves
from
the
Rain
,
but
have
a
piece
of
stuff
extended
over
their
Turbant
,
which
is
done
so
handsomly
,
that
when
't
is
gathered
at
the
top
,
and
enlarged
below
,
you
would
take
it
for
a
Monks
Hood
;
nevertheless
they
make
use
,
against
the
Rain
,
of
a
long
Cloak
slightly
made
in
the
Country
,
which
keeps
out
the
water
very
well
;
it
hangs
down
as
far
as
the
middle
of
their
Leg
,
and
together
with
their
Hood
upon
the
Turbant
,
serves
them
not
only
in
travelling
,
but
also
in
the
Town
.
Those
which
have
none
of
this
sort
,
wear
a
good
thick
Cloth
,
which
hath
long
and
large
sleeves
;
others
are
content
with
their
Abb
,
which
also
keeps
out
the
Rain
.
The
Women
wear
also
Sifts
,
Vests
,
Drawers
,
Shoes
and
Slippers
,
saving
that
instead
of
the
Spain
,
or
Abb
,
they
have
a
Vest
somewhat
shorter
than
that
of
the
Men.
They
wear
upon
their
head
a
toque
of
cloth
or
silk
,
ordinarily
red
or
blue
,
which
they
adorn
with
work
of
gold
and
silver
;
their
hair
being
gathered
into
Tresses
,
hang
beind
their
shoulders
,
bound
with
Ribbon
,
or
some
other
stuff
;
you
cannot
see
it
curled
at
top
with
them
,
nor
any
the
like
vanity
;
their
Countenance
appears
natural
,
and
without
painting
;
they
wear
Rings
,
Pendants
in
their
Ears
,
Bracelets
,
wherein
there
is
some
Medley
or
other
,
as
polish'd
Iron
,
or
Pewter
,
or
Latten
,
or
a
good
quantity
of
Gold
and
Silver
,
according
to
the
quality
of
the
Woman
and
her
condition
.
These
Bracelets
are
3
or
4
fingers
broad
,
and
are
not
composed
of
divers
Rings
,
as
ours
,
but
of
one
Plate
of
Metal
with
but
little
form
;
and
they
not
only
wear
them
about
their
Arms
,
but
also
Legs
,
near
to
their
feet
,
not
that
they
can
be
seen
in
the
Streets
dress'd
in
this
manner
,
for
when
they
go
out
of
their
Houses
,
they
wrap
themselves
so
close
up
in
a
linnen
or
cotton
Cloth
,
that
those
that
look
upon
them
cannot
see
as
much
as
their
hands
,
altho'
they
are
allowed
the
liberty
of
their
Arm
and
Hand
.
Yet
their
faces
are
no
more
seen
,
for
they
are
so
careful
to
hide
them
with
a
black
or
white
Cloth
,
that
there
remains
only
but
a
little
cleft
before
their
eyes
for
them
to
see
through
.
Sometimes
they
cover
their
faces
with
black
Crape
very
transparent
,
through
which
they
can
see
others
,
without
being
seen
themselves
.
This
is
the
manner
of
the
Womens
going
abroad
,
be
they
Jews
,
Greeks
,
Syrians
,
or
Turks
,
that
they
may
the
more
conveniently
go
along
the
Streets
.
When
they
be
wet
or
dirty
,
they
wear
Buskins
of
Spanish
Goats-leather
,
which
reach
up
as
far
as
the
knee
,
and
so
tucking
up
their
cloaths
on
each
side
,
they
pass
through
without
being
at
all
wet
,
or
bedaubed
with
dirt
.
The
Maronites
have
other
Customs
,
of
which
we
shall
speak
hereafter
.
CHAP.
VIII
.
Of
the
Belief
of
the
Turks
.
ONE
need
not
doubt
but
that
those
Hearts
,
which
have
not
the
true
Worship
of
God
,
nor
the
Knowledge
of
his
Faith
,
have
expelled
Vertue
for
to
replenish
themselves
with
all
manner
of
Vice
;
't
is
this
which
I
have
manifestly
known
amongst
these
Nations
,
who
indeed
confess
that
our
Lord
was
an
Holy
Man
,
and
a
great
Prophet
,
which
makes
them
honour
the
place
of
his
Birth
,
and
burn
Lamps
there
,
as
may
be
seen
still
at
Bethlehem
,
but
they
believe
not
that
he
was
God
,
nor
the
Son
of
God
,
neither
will
they
believe
he
died
upon
the
Cross
,
for
they
say
he
substituted
another
in
his
place
,
and
for
that
purpose
withdrew
himself
from
the
hands
of
the
Jews
,
passing
through
a
hole
,
or
large
cranny
,
which
was
above
the
place
where
he
was
retired
that
night
for
to
pray
,
and
that
he
appeared
not
since
that
time
.
They
worship
no
other
but
Mahomet
,
whom
they
pretend
to
be
a
greater
Prophet
,
and
it
were
scarce
credible
with
what
devotion
and
magnificence
they
guard
his
Tomb
at
Meccha
,
what
expence
they
are
at
to
receive
em
that
come
to
visit
it
,
and
in
what
degree
of
Sanctity
they
are
held
who
perform
this
Pilgrimage
,
particularly
those
who
are
born
by
the
way
.
They
bear
all
the
name
of
Scerif
,
which
signifies
great
Saint
;
they
also
,
as
all
other
Nations
,
have
Priests
,
which
they
call
Santons
,
taking
for
that
purpose
the
most
zealous
observers
of
their
Law
,
altho'
the
best
of
them
are
no
less
vicious
than
the
rest
.
This
is
the
ceremony
they
observe
at
the
creation
of
their
Priests
;
They
cause
them
to
come
into
the
presence
of
the
People
,
and
extolling
their
Zeal
and
Vertue
,
they
add
,
That
they
have
regard
thereunto
,
and
so
make
them
Santons
.
Then
all
the
company
presently
run
to
kiss
their
hands
,
and
so
after
this
ceremony
they
become
Priests
.
Their
Office
is
to
apply
their
Cares
to
the
Mosques
,
and
there
is
none
but
respects
them
,
even
to
the
Sultan
himself
.
Besides
these
Santons
,
they
have
also
amongst
them
other
inconsiderable
Persons
,
who
appear
all
slashed
,
hack'd
,
and
half
naked
,
carrying
for
the
most
part
a
stick
in
their
hands
,
to
which
are
fastened
Rags
.
The
Turks
have
Beads
which
they
tell
over
,
they
carry
them
in
their
hantis
,
or
hung
at
their
girdle
,
but
they
are
much
different
from
ours
,
for
each
Bead
of
theirs
is
of
the
same
bigness
,
and
have
none
of
that
distinction
we
have
of
the
tenth
in
ten
Beads
,
altho'
they
are
composed
of
six
Tens
.
They
have
moreover
another
kind
of
Beads
,
which
are
divided
into
three
parts
with
small
threads
,
because
this
sort
is
greater
than
others
,
consisting
of
an
hundred
grains
,
yet
they
employ
no
more
time
than
we
in
telling
them
over
,
but
,
on
the
contrary
,
have
sooner
done
,
because
they
say
not
at
each
Bead
for
a
whole
Prayer
,
but
these
words
,
Stafurla
,
i.
e.
Praise
be
to
God
;
or
else
,
Essebh
L'allah
,
Elmayd
L'allah
;
which
signifies
,
Praise
to
God
,
Glory
to
God
.
They
are
not
suffered
to
eat
Pork
,
nor
to
drink
Wine
.
See
the
reason
why
Mahomet
forbad
them
the
use
of
Pork
:
When
he
had
hidden
under
ground
some
Vessels
full
of
Water
,
for
to
perform
a
Miracle
like
unto
that
of
Moses
,
to
shew
thereby
that
he
was
a
great
Prophet
,
it
happened
that
this
Animal
,
which
digs
always
in
the
earth
,
spoiled
all
this
Mystery
.
As
for
the
Wine
he
forbad
it
;
for
that
being
entred
into
a
Village
,
accompanied
with
some
Soldiers
,
they
pressed
him
to
pay
for
their
drink
,
and
being
drunk
,
they
would
have
compelled
him
to
grant
them
the
use
of
the
Women
of
that
place
,
and
having
refused
it
,
whether
that
he
could
not
,
or
would
not
grant
it
,
they
thereupon
abused
him
;
in
consideration
therefore
of
these
two
accidents
,
he
forbad
,
Pork
and
Wine
to
his
Followeas
:
nevertheless
,
there
are
but
a
few
Persons
of
Quality
that
observe
this
forbiddance
,
the
rest
of
the
People
covet
it
with
eagerness
,
and
drink
it
without
Water
,
which
is
the
reason
that
you
may
meet
all
day
long
with
drunken
folks
,
but
they
are
not
punished
.
They
have
strange
liberty
to
sin
,
from
whence
proceeds
infinity
of
Villanies
,
for
that
they
believe
,
in
washing
of
their
feet
,
they
cleanse
also
their
Souls
of
all
pollution
.
They
acknowledge
no
other
Confession
,
but
a
small
Pitcher
of
water
,
which
they
preserve
to
that
purpose
;
and
they
imagine
they
can
be
saved
by
so
easie
a
means
.
They
believe
also
,
that
we
,
who
are
Christians
,
can
be
saved
by
our
Law
,
but
they
condemn
all
other
Religions
.
They
have
for
that
effect
a
pleasant
Story
,
saying
,
That
at
the
highest
part
of
the
Wall
of
Jerusalem
,
opposite
to
Mount
Olivet
,
there
is
a
piece
of
Pillar
that
stands
a
little
out
of
the
Wall
,
where
there
will
be
a
little
Gate
for
an
entrance
into
the
said
Column
,
that
Mahomet
and
Jesus
Christ
will
come
to
Universal
Judgment
,
that
the
first
will
stand
upon
that
Pillar
,
and
the
other
opposite
against
him
on
Mount
Olivet
,
that
both
of
them
will
hold
in
their
hand
a
Cord
,
which
will
be
extended
over
the
Valley
of
Jehosaphat
,
that
all
must
walk
upon
that
Cord
,
and
that
we
and
they
shall
go
safely
thereon
into
Paradice
,
each
being
essisted
by
his
Prophet
,
but
with
this
difference
,
That
in
Paradice
,
where
floweth
Rivers
of
Honey
,
they
shall
enjoy
all
forts
of
pleasure
,
as
well
in
eating
and
drinking
,
as
in
the
use
of
beautiful
Women
;
and
instead
of
that
,
we
shall
serve
them
with
Horses
and
Mules
to
ride
upon
.
And
finally
,
That
the
Jews
,
and
all
other
Sects
,
shall
fall
under
the
Cord
into
Hell
,
where
they
shall
suffer
eternal
punishment
.
CHAP.
IX
.
My
arrival
to
Mount
Libanus
,
and
how
I
was
received
by
the
Patriarch
,
and
of
the
difficulties
I
found
in
my
first
Conference
with
him
.
I
Must
now
return
to
my
Voyage
,
from
whence
I
have
somewhat
digressed
.
Finding
my self
out
of
the
danger
of
Tripoly
,
I
departed
from
thence
on
the
last
day
of
August
,
three
hours
before
Sun-setting
,
and
being
accompanied
with
divers
Persons
of
that
Country
I
was
going
to
,
I
mounted
on
a
little
Ass
which
went
rarely
well
,
and
taking
our
way
towards
the
Mountain
,
we
travelled
as
long
as
day
lasted
;
but
as
soon
as
night
approached
,
we
rested
our selves
in
a
Village
appertaining
to
the
Maronites
,
where
after
having
made
an
ordinary
Repast
,
we
lay
upon
Mats
extended
over
a
Terrass
,
and
rested
our selves
there
for
the
space
of
six
hours
;
then
Journying
through
rough
,
steep
,
and
uneven
ways
,
we
arrived
in
nine
hours
to
a
place
called
Eden
,
which
in
the
Hebrew
signifies
a
Place
of
pleasure
and
delight
,
there
we
refreshed
our
Beasts
,
which
were
wearied
.
We
performed
the
rest
of
our
Journey
after
the
heat
of
the
day
was
over
,
and
arrived
on
the
first
of
September
,
at
Sun
setting
,
at
the
Monastery
of
Caunubin
,
where
resides
the
Patriarch
of
the
Maronites
,
towards
which
place
his
Holiness
had
sent
me
.
My
arrival
was
as
unawares
,
yet
there
were
divers
Priests
,
and
some
other
Persons
,
that
came
pretty
far
to
meet
me
on
behalf
of
the
Patriarch
,
who
was
obliged
to
keep
his
Bed
for
a
whole
Year
past
,
because
of
his
Age
and
Infirmity
.
I
was
conducted
to
the
Monastery
,
where
I
was
received
with
great
demonstrations
of
joy
,
and
with
the
sound
of
three
considerable
Bells
,
which
they
have
there
by
a
particular
Privilege
.
I
went
first
to
the
Church
,
and
afterwards
to
the
Patriarchs
House
;
I
found
the
Church
pretty
enough
,
but
a
little
dark
,
and
ill
ordered
.
As
to
the
Patriarch
,
I
accosted
him
in
a
little
Chamber
which
had
no
Hangings
,
because
he
made
Profession
of
a
Monastick
Life
,
and
that
the
insatiable
Avarice
of
the
Turks
suffered
him
not
to
be
better
accommodated
;
I
found
him
sitting
upon
his
Bed
with
his
Patriarchal
Turbant
in
his
hand
,
and
after
I
had
made
him
my
obeisance
,
I
presented
him
with
his
Holiness
Brief
,
which
he
very
devoutly
kissed
,
and
placed
afterwards
upon
his
head
,
which
is
a
mark
of
respect
in
that
Country
.
He
observed
the
same
ceremony
when
I
gave
him
the
Cardinal
Protectors
,
and
our
Generals
Letters
;
he
enquired
after
their
health
,
with
demonstrations
of
a
grand
affection
,
and
I
entertain'd
him
with
the
good
intention
of
his
Holiness
,
and
the
great
care
he
took
both
of
his
Person
and
the
whole
Nation
.
After
I
had
spent
some
time
with
him
,
I
was
conducted
to
Supper
;
next
day
believing
that
Father
Fabio
,
whom
I
had
left
sick
at
Tripoly
,
was
somewhat
recovered
,
and
could
sit
on
Horseback
,
I
sent
a
good
Mule
for
to
carry
him
very
easily
to
the
place
where
I
was
;
in
effect
,
he
arrived
there
three
days
after
,
but
he
was
so
weak
still
,
that
he
was
obliged
to
keep
his
Bed
,
wherein
he
remained
15
days
,
and
indeed
he
never
was
well
since
that
time
.
I
began
,
after
the
second
day
of
my
arrival
,
to
discourse
of
my
Affairs
with
the
Patriarch
:
I
explained
unto
him
the
design
of
my
Voyage
,
with
which
he
testified
himself
to
be
well
satisfied
,
however
he
could
not
forbear
to
inform
me
of
two
things
which
much
troubled
him
;
the
first
,
That
his
Holiness
had
sent
him
only
but
a
simple
Brief
,
instead
of
addressing
to
him
a
large
and
solemn
Bull
,
which
might
authentickly
set
forth
the
Antiquity
of
their
Belief
,
and
their
re-union
with
the
Holy
See
,
as
the
Popes
his
Predecessors
had
done
;
that
it
would
have
been
great
consolation
to
the
Bishops
,
and
all
the
People
,
that
should
see
it
;
and
that
he
had
so
much
the
more
reason
to
expect
it
,
because
he
had
employ'd
the
precedent
Year
a
Person
to
his
Holiness
,
to
prostrate
himself
at
his
feet
,
and
to
render
him
in
his
own
Name
,
as
well
as
in
the
Name
of
all
the
Nation
,
the
submissions
that
were
due
unto
him
,
as
being
all
his
good
and
faithful
Children
.
He
complained
also
that
his
Holiness
had
made
him
no
answer
to
his
intreaty
of
being
confirmed
in
his
ancient
Title
of
Patriarch
of
Antioch
.
After
I
had
heard
these
complaints
with
attention
,
I
made
him
answer
as
I
judged
most
proper
;
after
which
he
seemed
very
pleasant
.
I
proposed
unto
him
afterwards
an
Overture
of
a
Synod
,
to
the
end
we
might
know
what
was
then
the
true
Estate
of
Religion
in
those
Parts
.
I
added
,
That
for
that
purpose
he
needed
only
but
convocate
the
Bishops
,
which
might
,
without
danger
,
render
themselves
at
the
place
where
we
then
were
.
This
Proposition
gave
him
occasion
to
make
far
greater
complaints
than
before
;
he
set
forth
the
Reasons
he
had
of
an
heavy
complaining
against
a
Synod
,
that
had
been
held
some
years
before
,
where
had
been
presented
unto
him
,
and
to
the
Bishops
,
a
blank
Paper
to
sign
,
with
assurance
that
it
should
be
filled
up
with
nothing
but
what
should
be
good
and
profitable
for
the
Nation
,
and
that
having
signed
it
with
much
facility
,
they
had
been
abused
,
for
that
those
who
required
this
signed
blank
were
no
sooner
returned
to
Tripoly
,
than
that
they
filled
it
up
with
a
great
number
of
Errors
,
and
considerable
Heresies
,
and
without
giving
information
hereof
to
any
one
of
the
Synod
,
or
leaving
any
Copy
behind
;
they
had
most
maliciously
defamed
them
to
the
Pope
and
his
Cardinals
,
that
out
of
the
fear
he
had
of
the
like
inconvenience
,
he
vigorously
opposed
my
request
unto
him
.
The
foundation
of
this
complaint
appeared
so
strange
to
me
,
that
I
could
scarce
believe
it
,
but
the
Matter
of
Fact
being
reported
by
so
considerable
a
Person
that
affirmed
it
,
and
being
also
confirmed
by
all
his
Assistants
,
I
durst
not
deny
it
;
I
endeavoured
to
excuse
it
as
well
as
I
could
,
and
promised
to
use
my
Efforts
to
recal
this
Writing
,
to
the
end
I
might
appease
his
much
irritated
spirits
.
I
assured
him
also
,
on
my
own
part
,
that
I
would
undertake
nothing
without
his
participation
and
consent
.
At
last
he
presented
another
great
difficulty
,
or
part
,
of
the
War
that
raged
extreamly
between
the
Turks
and
Christians
;
for
the
Sultan
was
in
the
Field
in
Person
,
with
a
puissant
Army
,
which
rendered
the
execution
of
a
Synod
exceeding
difficult
,
for
it
was
dangerous
to
assemble
the
principal
Persons
of
a
Nation
for
to
treat
at
that
conjuncture
with
an
Envoy
of
the
Pope
.
But
I
satisfied
also
the
Patriarch
in
that
point
,
telling
him
that
means
might
be
found
out
to
assemble
them
under
other
pretences
.
This
good
Old
Man
then
consented
to
my
entreaty
,
and
writ
to
the
Bishops
to
invite
them
to
a
Synod
,
but
as
we
could
get
together
but
two
,
I
thought
it
inconvenient
to
remit
that
Assembly
till
another
time
.
In
the
mean
while
,
I
made
use
of
this
opportunity
to
go
visit
the
Deacons
,
they
are
but
two
in
number
,
and
perform
the
Office
of
Secular
Magistrates
,
to
govern
the
People
,
Judging
their
differences
,
and
Treating
with
the
Turks
about
all
Matters
that
regard
the
Tributes
,
and
about
every
other
affair
that
occurs
.
The
principal
of
these
two
is
a
Man
of
great
Experience
,
and
penetrating
Judgment
,
who
is
expert
in
War
,
and
well
inclined
to
Religion
;
he
approved
forthwith
of
my
design
,
and
was
willing
to
take
the
care
upon
him
to
assemble
the
Bishops
,
and
all
others
whomsoever
I
pleased
,
altho'
he
was
then
sick
of
a
Fever
,
under
which
he
had
laboured
all
the
day
.
He
assured
me
,
he
would
render
himself
there
,
with
the
other
Deacon
his
companion
,
and
that
he
would
endeavour
I
should
receive
satisfaction
in
whatever
I
proposed
,
but
I
judged
it
better
to
deser
the
Meeting
till
such
time
as
he
was
recovered
,
and
that
in
the
mean
while
I
might
inform
my self
more
particularly
of
all
things
.
CHAP.
X.
Of
the
Cedars
of
Libanus
and
the
holy
River
;
and
of
the
nature
of
the
ground
of
Mount
Libanus
.
I
Went
to
see
,
during
that
space
of
time
,
the
Cedar
Trees
which
were
not
very
far
off
;
they
stand
upon
an
high
and
craggy
Mountain
,
and
are
called
Saints
,
because
of
their
Antiquity
.
And
the
Natives
believe
they
are
still
the
same
as
those
that
were
in
Solomon's
time
,
which
is
the
reason
they
go
visit
them
with
great
devotion
,
especially
on
the
day
of
the
Transfiguration
of
our
Lord
;
at
which
time
they
say
Mass
most
solemnly
at
the
foot
of
a
Cedar
,
upon
an
homely
Altar
of
Stone
.
Moreover
,
as
these
Trees
are
but
a
few
in
number
,
they
esteem
it
a
Miracle
that
they
cannot
be
reckoned
exactly
;
I
counted
23
,
and
another
of
my
Companions
but
21
;
and
there
is
a
great
deal
of
appearance
,
that
the
same
root
sends
forth
in
some
of
them
two
branches
,
which
are
sometimes
reckoned
for
one
,
sometimes
for
two
.
They
never
fell
them
to
make
boards
,
but
there
is
an
infinite
number
of
other
Trees
for
common
uses
,
growing
upon
two
other
Mountains
,
which
are
situated
in
such
a
manner
,
that
being
joined
to
the
former
,
form
a
kind
of
a
Cross
.
That
which
they
call
the
Mountain
of
Saints
,
forms
the
top
,
and
the
other
two
the
sides
.
They
affirm
that
certain
Turks
,
who
fed
their
Flocks
thereabouts
,
having
been
so
impious
and
hardy
,
as
to
cut
down
some
of
these
Trees
they
call
Saints
,
were
punished
forthwith
with
the
utter
loss
of
their
Beasts
.
One
may
also
see
there
the
Spring
of
a
Rivolet
,
which
the
Inhabitants
call
the
holy
River
,
for
that
it
takes
its
source
from
the
Mountain
,
whereon
grow
the
Cedar-Saints
in
a
very
hidden
and
delicious
place
,
and
from
it
descends
along
the
Valley
,
running
with
little
murmuring
streams
amongst
flint
stones
.
I
was
very
much
satisfied
to
have
seen
the
foresaid
place
,
and
in
my
return
to
the
Monastery
,
where
resided
the
Patriarch
,
I
informed
my self
of
the
goodness
of
the
Soil
,
of
the
Customs
and
Ways
of
living
in
that
Country
,
as
also
of
their
Belief
;
and
I
endeavoured
to
observe
them
as
exactly
as
possibly
I
could
.
All
the
Country
consists
of
stony
and
high
Mountains
,
which
extend
from
North
to
South
;
't
is
a
good
days
Journey
in
breadth
,
and
four
or
five
long
;
so
that
in
circumference
it
may
be
6
or
700
Miles
.
Yet
these
Mountains
,
by
the
Industry
and
Labour
of
Men
,
seem
for
the
most
part
like
a
Plain
,
for
they
gather
the
stones
together
in
some
low
places
,
which
are
dispersed
here
and
there
,
and
raise
up
high
Walls
therewith
,
and
so
proceeding
on
daily
erect
others
therewith
;
insomuch
,
that
by
the
force
of
levelling
Mountains
,
and
filling
up
of
the
Valleys
,
they
make
of
a
barren
Mountain
a
pleasant
Campaign
,
which
may
be
easily
cultivated
,
and
such
as
is
very
pleasant
and
agreeable
.
This
Country
abounds
in
Corn
,
excellent
Wines
,
in
O●●
,
Cotton
,
Silk
,
Honey
,
Wax
,
Wood
,
savage
and
tame
Animals
,
and
especially
in
Goats
:
As
for
small
Animals
,
there
are
but
a
few
,
because
the
Winter
there
is
very
sharp
,
and
that
they
have
Snow
continually
.
They
have
a
great
number
of
Sheep
;
big
and
fat
as
those
of
Cyprus
.
As
soon
as
you
pass
Cyprus
,
there
are
no
more
Hogs
to
be
seen
,
because
the
Turks
eat
none
,
but
in
recompence
to
that
,
you
shall
find
a
great
number
of
wild
Boars
in
their
Forests
,
as
well
as
Bears
,
Tygers
,
and
other
the
like
Animals
.
The
rest
of
the
Country
is
fill'd
with
Partridges
,
which
are
as
big
as
Hens
;
no
Dove-Houses
to
be
seen
there
nor
in
all
the
Levant
,
but
there
are
abundance
of
Pigeons
,
Turtle-Doves
,
Black-Birds
,
Gnat-snappers
,
and
all
sort
of
Birds
.
There
are
also
Eagles
,
and
many
Squirrels
to
be
seen
.
They
never
use
Spades
to
their
Vineyards
,
but
they
cultivate
them
with
their
Oxen
,
for
they
are
planted
with
strait
rows
of
Trees
far
enough
one
from
another
.
They
use
no
props
for
to
support
the
Trees
,
but
let
them
creep
along
the
earth
;
the
Wine
that
is
produced
therefrom
is
delicate
and
exceeding
pleasant
;
it
's
a
very
surprizing
thing
to
see
the
bigness
of
the
Grape
,
which
is
equal
to
a
Prune
,
and
I
easily
comprehended
in
seeing
of
them
,
why
the
Hebrews
had
so
great
a
desire
to
tast
them
,
and
that
they
pushed
forwards
with
so
much
passion
the
Conquest
of
the
Land
of
Promise
,
after
they
had
seen
the
Grape
which
the
Spies
of
Joshua
brought
back
from
the
neighbouring
Countries
.
These
Mountains
abound
therefore
not
only
in
stones
,
but
in
all
other
things
necessary
to
support
Life
;
and
I
doubt
not
but
that
they
are
enbowelled
with
rich
Mines
.
There
is
a
certain
place
a
little
above
the
Monastery
of
Caunubin
,
where
is
found
stones
which
give
light
like
unto
Flambeaux
,
which
apparently
discovers
,
that
they
are
composed
of
Matter
full
of
Sulphur
and
Bitumen
.
There
may
also
be
seen
,
in
other
places
,
ground
fit
for
the
production
of
Iron
.
As
I
continued
on
my
Journey
,
the
Deacon
Joseph
Cater
,
who
was
with
me
,
assured
me
,
That
it
was
but
very
lately
,
at
the
eating
of
a
Goat
,
he
found
all
her
Teeth
of
a
silver
colour
.
This
confirms
that
which
I
observed
in
Candia
;
to
wit
,
That
the
Animals
,
that
live
on
Mount
Ida
,
eat
a
certain
Herb
which
renders
their
Teeth
of
a
golden
colour
,
which
,
according
to
my
judgment
,
cannot
otherwise
proceed
than
from
the
Mines
which
are
under
ground
.
CHAP.
XI
.
Of
the
Customs
of
the
Maronites
,
and
of
their
Manner
of
Living
.
THE
Maronites
will
not
suffer
the
Turks
to
live
amongst
them
,
altho'
they
be
in
all
the
rest
of
Syria
,
so
that
you
cannot
see
one
there
;
they
are
beholding
for
it
to
the
great
care
of
their
Deacons
,
who
spare
neither
their
Purses
nor
their
Lives
to
that
purpose
.
Their
lives
therefore
upon
their
Mountains
no
other
than
the
Christians
,
which
they
call
Maronites
,
who
have
taken
their
name
from
a
certain
Abbot
called
Maron
,
whom
they
sent
to
Rome
to
the
Pope
in
the
time
that
all
the
East
was
separated
from
the
Holy
See
,
and
divided
into
divers
Sects
.
This
Abbot
returned
from
thence
with
the
Title
of
Patriarch
over
'em
,
who
lived
firm
and
constant
in
their
Faith
.
This
same
Person
lead
a
Religious
Life
,
so
that
they
invoke
him
as
such
in
their
Masses
.
They
do
not
inhabit
great
Cities
,
and
magnificent
Palaces
,
but
little
Villages
,
whereof
there
is
a
great
number
,
and
in
divers
places
.
Their
Houses
are
mean
and
little
worth
,
not
but
that
they
have
noble
and
rich
Persons
amongst
them
,
but
they
are
tyranniz'd
so
over
by
the
Turks
,
that
they
are
constrained
to
shun
all
manner
of
grandeur
and
ostentation
;
they
make
themselves
poor
that
they
may
shun
ill
treatments
,
and
they
affect
also
to
go
meanly
clad
.
Their
habit
differs
not
from
that
of
the
other
Levantines
,
which
consists
of
a
Turbant
and
little
Vest
that
descends
down
to
the
knees
,
or
to
the
middle
of
the
leg
,
and
sometime
they
wear
the
Spain
or
Abb
to
cover
it
;
they
go
ordinarily
with
their
legs
naked
,
altho'
there
be
some
who
have
Drawers
on
,
according
to
the
Turkish
manner
,
with
Shoes
.
The
Arms
they
use
are
the
Bow
,
Harquebus
,
Cimitar
and
Dagger
;
they
are
very
tall
Men
,
of
a
natural
sweetness
,
docible
to
Arms
,
and
resemble
the
Italians
more
than
any
other
Nations
.
They
use
no
Tables
,
nor
Stools
to
sit
on
,
but
instead
thereof
sit
down
cross-legg'd
upon
Mats
or
Carpets
spread
upon
the
ground
,
and
there
eat
and
drink
;
instead
of
a
Table-cloth
they
lay
a
round
piece
of
leather
,
and
cover
it
about
with
Bread
,
tho'
there
be
but
two
or
three
to
eat
.
They
sit
round
,
and
put
the
Victuals
in
the
middle
;
they
eat
just
as
the
Turks
do
,
making
no
use
of
Napkins
,
Knives
,
nor
as
much
as
Forks
,
but
have
only
very
pretty
wooden
Spoons
;
and
when
they
drink
the
Glass
goes
round
.
If
any
one
eats
in
anothers
House
,
't
is
the
Master
of
the
House
that
waits
,
and
serving
every
one
with
his
Glass
,
so
that
he
has
no
manner
of
repose
at
the
Table
.
They
drink
often
,
however
their
Glasses
are
but
small
;
the
more
they
drink
,
the
more
honour
they
think
they
do
to
their
Host
;
and
altho'
the
leather
,
that
serves
for
a
Table-cloth
,
be
taken
up
,
yet
they
cease
not
to
drink
as
long
as
there
is
any
Wine
in
the
Vessel
.
These
leathern
Table-cloths
are
neatly
folded
up
with
the
drawing
of
a
small
cord
that
is
round
about
them
.
If
any
one
comes
in
after
they
are
set
at
Table
,
when
he
has
saluted
the
company
he
sits
down
,
eats
and
drinks
without
any
more
ado
,
and
't
were
a
great
incivility
to
do
otherwise
.
They
use
no
Sheets
to
their
Beds
they
sleep
in
,
btt
only
cotton
Coverlets
;
each
fastens
a
string
to
the
Coverlet
,
and
so
lies
under
it
.
When
they
make
any
bargain
they
use
great
simplicity
,
for
they
have
no
Scriveners
to
draw
Writings
,
but
they
take
one
anothers
words
,
or
a
simple
piece
of
Paper
,
or
else
trust
to
the
good
Faith
of
some
Witness
,
and
use
the
same
manner
at
the
making
of
their
Wills
.
They
content
not
themselves
to
weep
only
for
the
Dead
,
but
make
hideous
cries
and
lamentations
,
and
cease
not
furiously
to
agitate
their
Bodies
here
and
there
.
They
dress
no
Victuals
,
for
some
time
,
in
the
House
of
the
deceased
,
but
their
Relations
and
Friends
supply
them
;
wherefore
at
the
usual
times
of
Repast
,
you
shall
see
many
Women
enter
with
Baskets
on
their
Heads
full
of
Victuals
,
and
the
Men
come
soon
after
for
to
comfort
the
Relations
of
the
deceased
,
and
to
eat
with
them
.
These
People
let
their
Beards
grow
,
and
shave
their
Heads
,
which
is
the
reason
that
they
never
uncover
them
no
more
than
the
other
Nations
of
the
Levant
.
They
highly
respect
their
Priests
,
and
when
they
meet
them
they
kiss
their
hand
,
and
the
Priest
gives
them
the
Benediction
,
forming
the
sign
of
the
Cross
,
accompanied
with
certain
words
over
them
.
If
they
have
a
Priest
at
their
Table
they
make
him
drink
first
;
besides
he
drinks
also
last
,
in
reciting
certain
Orisons
,
and
no
body
is
suffered
to
drink
after
him
.
If
they
mount
on
Horseback
to
go
some
Journey
,
they
present
themselves
civilly
to
a
Priest
,
praying
him
to
grant
them
the
Benediction
,
and
recite
over
'em
some
Prayers
before
they
set
forth
on
their
Journey
.
The
use
of
Incense
is
very
common
amongst
them
,
for
they
are
not
only
served
therewith
in
the
Churches
,
but
also
at
the
beginning
and
ending
of
their
Repasts
,
when
they
crave
a
blessing
upon
their
Victuals
,
and
return
God
thanks
for
the
same
.
If
at
any
time
a
Person
of
Quality
comes
amongst
them
,
or
one
of
principal
Degree
in
the
Church
,
a
Priest
goes
before
to
receive
him
with
Incense
.
The
Maronite
Women
are
civil
and
modest
,
their
manner
of
Dress
differs
not
much
from
the
Italian
,
their
Apparel
descends
to
the
ground
,
and
covers
their
breasts
and
shoulders
entirely
;
't
is
very
plain
,
being
but
Cloth
of
white
Cotton
,
or
at
best
but
of
a
violet
or
blue
colour
,
and
sometimes
a
little
wrought
.
They
wear
upon
their
Heads
a
kind
of
Linnen
Veil
,
which
covers
all
their
hair
both
before
and
behind
.
If
they
meet
by
chance
with
a
Man
they
know
not
,
they
shun
him
,
or
cover
their
faces
with
their
Veil
.
There
are
many
of
them
,
who
like
the
Turkish
Women
wear
certain
Bracelets
upon
their
Arms
and
Legs
,
and
others
of
the
form
of
a
Fillet
at
the
Forehead
,
with
small
pieces
of
silver
.
They
use
not
to
curl
their
hair
,
nor
to
paint
their
faces
,
neither
can
you
see
any
other
the
like
vanity
amongst
them
;
which
is
so
much
the
more
commendable
in
them
,
as
the
contrary
is
blame-worthy
in
our
European
Dames
.
When
they
come
to
Church
,
they
place
not
themselves
amongst
the
Men
,
nor
yet
where
they
may
see
their
faces
,
for
all
the
Men
sit
at
the
upper
part
of
the
Church
,
and
they
stay
near
to
the
door
for
to
get
first
out
as
soon
as
Service
is
done
,
to
the
end
they
may
not
be
seen
of
any
.
There
is
no
Man
stirs
from
his
place
till
they
be
all
gone
forth
.
The
Country
is
altogether
free
from
Debauched
and
Common
Women
,
so
that
you
can
hear
there
no
manner
of
discourse
of
Adulteries
,
or
other
the
like
Vices
,
which
is
a
particular
favour
of
God
.
CHAP.
XII
.
Of
their
Sciences
and
Books
,
and
of
their
Money
they
pay
to
the
Turks
.
THeir
Priests
are
as
ignorant
as
the
Common
People
,
for
they
can
but
only
read
and
write
.
Those
amongst
them
are
esteemed
most
Learned
,
who
besides
the
Arabick
Language
,
which
is
the
Mother-Tongue
,
have
some
knowledge
in
the
Caldee
,
which
is
regarded
by
them
as
the
Latin
is
by
us
.
There
is
not
above
three
or
four
,
who
being
returned
from
Rome
,
that
throughly
understand
Philosophy
and
Theology
,
but
we
hope
by
the
help
of
God
,
that
there
shall
be
for
the
time
to
come
a
greater
number
of
them
,
of
whom
there
is
great
care
taken
to
have
them
instructed
in
the
College
that
has
been
founded
for
them
at
Rome
,
which
is
very
necessary
for
those
Parts
.
They
have
no
convenience
nor
advantage
of
Printing
no
more
than
in
all
the
rest
of
the
Levant
,
which
might
have
been
of
great
use
to
publish
and
multiply
their
Books
;
however
,
I
think
it
a
great
happiness
to
this
Nation
,
and
also
to
all
Christianity
,
for
that
not
having
amongst
them
any
knowing
Persons
,
the
rest
of
the
Levant
being
filled
with
Jews
,
Turks
,
Armenians
,
Nestorians
,
Jacobites
,
Dioscarians
,
Eutychians
,
Cophts
,
Abissins
,
Greeks
,
Georgians
,
Melhites
,
and
other
Sects
,
their
wicked
Books
would
multiply
too
fast
by
the
help
of
Printing
;
and
besides
,
their
good
Books
would
have
been
easily
corrupted
,
and
stuffed
up
with
falsities
and
errors
.
They
write
therefore
their
Books
in
Manuscripts
,
altho'
that
is
not
totally
exempt
from
danger
,
for
that
the
Transcribers
can
add
thereto
,
and
change
at
their
pleasure
;
however
,
that
requires
pains
and
much
time
,
and
there
being
but
a
few
Scribes
in
all
those
Parts
there
is
not
much
reason
to
fear
it
,
and
they
may
always
easily
remedy
it
.
They
make
use
of
certain
Canes
to
write
with
,
not
knowing
the
use
of
Goose
Quills
,
and
other
Birds
.
They
do
not
read
as
we
do
,
from
the
Left
to
the
Right
,
but
quite
contrary
,
from
the
Right
to
the
Left
,
after
the
manner
of
the
Jews
.
They
begin
also
their
Books
as
they
do
,
that
is
to
say
,
where
we
end
;
yet
they
observe
not
altogether
the
manner
of
the
Jews
writing
,
to
wit
,
From
Right
to
Left
,
but
turning
their
Paper
side-ways
write
a-cross
.
One
cannot
imagine
what
vast
Sums
the
Christians
of
Mount
L●banus
pay
to
the
Turks
,
besides
the
Carage
,
which
is
an
ordinary
Tribute
;
they
make
daily
new
A●ange
,
and
continual
Extortions
.
The
Carage
is
great
for
every
one
pays
separately
for
his
Goods
,
Person
,
and
his
Religion
.
The
second
Tribute
amounts
to
seventeen
Crowns
a
Head
,
as
well
for
Children
of
9
or
10
years
of
Age
,
as
for
Men.
The
first
is
a
Crown
for
every
eight
Foot
of
Land
one
possesseth
.
The
Emir
Elias
,
the
Governor
of
the
Country
for
the
Sultan
,
sends
to
gather
these
Tributes
;
and
altho'
the
Grand
Senior
hath
fixed
the
Sum
he
is
to
collect
for
all
the
Year
,
yet
he
ceaseth
not
to
demand
more
.
And
the
Receiver
comes
not
hither
simply
to
take
the
Air
,
if
they
do
not
pay
forthwith
,
comes
another
Receiver
,
who
augments
the
Sum
;
the
which
they
call
the
Carage
,
or
Tribute
of
Solicitation
,
and
the
longer
they
retard
the
Payment
,
the
more
the
Sum
increaseth
.
Wherefore
it
comes
to
pass
,
that
if
any
one
has
not
his
Money
ready
,
he
is
obliged
to
take
it
from
the
Turks
upon
very
great
Interest
;
and
if
he
finds
himself
unwilling
to
accept
of
it
upon
the
conditions
,
he
is
constrained
to
sell
his
Land
forthwith
for
as
much
as
he
can
get
for
it
,
insomuch
that
it
happens
oftentimes
,
that
one
loseth
a
great
Inheritance
,
or
a
Tenement
of
4
or
5000
Crowns
value
,
for
a
very
small
matter
;
nay
,
sometimes
for
a
Crown
.
The
Dead
pay
their
Garage
as
well
as
the
Living
,
for
as
the
Grand
Seignior
esteems
himself
Absolute
Master
of
the
Country
,
and
of
all
the
Estates
of
the
Inhabitants
,
to
whom
he
grants
only
the
use
of
them
,
he
believes
,
that
in
case
of
Mortality
,
all
their
Possessions
ought
to
return
to
him
,
and
by
consequence
the
right
Heirs
,
or
Testators
,
if
they
have
a
mind
to
enjoy
them
peaceably
,
ought
to
pay
him
a
certain
Sum
proportionable
to
the
Estates
they
inherit
.
Some
pay
ten
or
a
dozen
Crowns
,
others
forty
or
fifty
;
and
it
amounts
sometimes
to
an
hundred
or
two
of
Crowns
,
or
more
.
There
is
a
Person
who
rangeth
the
Country
up
and
down
continually
,
for
to
learn
who
are
dead
,
to
the
end
he
may
raise
the
Tribute
.
If
any
one
has
been
lately
Interred
,
he
soon
perceives
it
,
and
causeth
them
also
oftentimes
to
open
Graves
for
to
see
if
there
be
any
newly
dead
.
Moreover
,
if
any
one
has
business
necessary
to
be
treated
about
with
the
Emir
,
be
it
to
demand
a
Favour
,
or
Justice
,
he
concludes
nothing
but
by
the
force
of
Money
.
No
Person
durst
appear
before
this
Judge
without
large
Sums
and
Presents
,
he
that
carries
most
receives
most
profit
;
and
't
is
almost
incredible
how
much
Money
he
squeezeth
from
these
poor
People
in
a
Year
,
nay
every
Day
,
so
insupportable
is
the
Tyranny
of
the
Turks
,
and
so
Miserable
is
the
condition
of
them
who
live
under
their
Dominion
;
the
violence
is
too
great
,
and
I
cannot
believe
it
can
be
endured
any
long
time
,
many
of
them
are
already
withdrawn
,
and
have
abandoned
their
Lands
an
Houses
,
others
depart
daily
,
and
go
into
other
Countries
,
being
no
longer
able
to
endure
the
grand
Impositions
wherewith
they
are
surcharged
,
they
chuse
rather
to
live
in
the
Poverty
and
Afflictions
of
a
voluntary
banishment
,
than
to
remain
with
their
Estates
in
their
own
Country
,
under
so
insupportable
a
Tyranny
.
Altho'
these
are
withdrawn
,
the
Emir
pretends
he
will
lose
upon
that
consideration
none
of
the
ordinary
Tribute
;
he
is
paid
Yearly
by
the
two
Deacons
,
two
thousand
Crowns
for
these
abandoned
Estates
,
part
of
which
they
pay
out
of
their
own
Pockets
,
and
the
rest
is
paid
by
the
People
,
to
the
end
he
send
not
any
Turks
into
those
Places
for
to
possess
them
;
but
I
shall
no
longer
detain
the
Reader
with
the
relation
of
a
thing
so
sad
and
deplorable
.
CHAP.
XIII
.
Of
their
Ecclesiasticks
and
Religious
.
WE
must
now
begin
to
speak
of
the
Belief
and
Religion
of
these
People
;
and
for
your
better
understanding
you
must
know
,
they
have
,
as
all
others
,
Laicks
,
Ecclesiasticks
,
and
Religious
;
but
as
we
have
sufficiently
spoken
already
of
the
Laicks
,
we
are
now
to
say
something
of
the
Ecclesiasticks
and
Religious
.
The
Clergy
have
their
Degrees
,
as
well
Sacred
as
not
Sacred
:
This
pretty
Hierarchy
,
which
hath
been
established
in
the
Church
,
is
perfectly
represented
in
the
Person
of
the
Patriarch
,
who
is
subject
to
the
Pope
,
and
that
of
divers
Bishops
,
and
of
a
good
number
of
Priests
,
who
are
governed
by
the
Bishops
.
The
Patriarch
and
the
Bishops
keep
a
perpetual
Celibat
,
and
there
are
none
but
the
Monks
that
are
admitted
to
this
Dignity
,
for
there
are
none
but
these
that
live
unmarried
.
If
they
take
any
one
that
has
broken
this
Order
,
they
lock
him
up
forthwith
in
a
Monastery
,
and
he
eats
no
more
Bread
.
There
are
two
sorts
of
Bishops
amongst-them
,
one
of
which
are
but
meer
Abbots
of
Monasteries
,
and
have
no
care
of
Souls
upon
them
;
they
have
neither
the
Mark
nor
Episcopal
Habit
,
but
are
dress'd
as
other
Monks
are
,
and
have
only
this
Privilege
,
That
they
carry
the
Mitre
and
Cross
in
singing
of
Mass
.
The
other
have
under
their
Governments
the
greatest
Churches
,
and
wear
a
Vest
nethermost
altogether
,
according
to
the
Mode
of
the
Country
,
and
over
that
a
Spain
,
or
Violet
coloured
Cloth
,
which
descends
down
to
the
ground
,
with
a
very
great
blue
Turbant
.
The
Patriarch
is
clad
in
the
same
manner
as
the
Bishops
,
and
't
is
he
alone
that
hath
the
particular
Jurisdiction
of
all
Mount
Libanus
,
excepting
some
places
too
remote
from
him
,
where
he
placeth
some
Bishop
for
that
end
;
but
as
he
cannot
always
in
Person
visit
so
great
an
extent
of
Land
,
which
is
very
difficult
,
he
keeps
by
him
two
or
three
Bishops
,
one
of
which
applies
himself
particularly
to
the
Administration
of
Cannubin
,
where
the
Patriarch
resideth
,
and
to
collect
the
Taxes
and
Revenues
of
the
Country
,
which
amount
to
three
or
four
thousand
Crowns
.
He
sends
the
other
here
and
there
into
different
Places
,
for
to
visit
the
Churches
,
and
supply
their
Necessities
.
There
are
moreover
three
other
Bishops
without
these
Mountains
,
which
have
also
their
Jurisdiction
apart
,
but
yet
with
a
dependance
upon
the
same
Patriarch
;
one
of
which
resides
at
Damas
,
the
other
at
Aleppo
,
and
the
third
in
the
Isle
of
Cyprus
,
every
one
has
the
care
of
the
Maronites
,
which
have
a
dependance
on
him
.
The
other
Priests
,
and
with
much
more
reason
the
Deacons
and
Sub-deacons
,
can
at
leastwise
,
if
they
be
not
Mon●●
,
marry
before
they
receive
holy
Orders
,
which
they
are
the
rather
constrained
to
do
,
because
the
People
look
not
favourably
upon
them
if
they
be
not
married
,
especially
such
as
are
young
;
and
the
Bishops
do
with
great
difficulty
admit
them
into
Orders
,
if
they
confine
not
themselves
into
the
Monasteries
,
or
not
marry
.
The
Deacons
,
Sub-deacons
,
and
the
other
inferior
Clerks
,
have
no
other
habit
but
such
as
the
Laicks
wear
.
The
Priests
are
not
distinguished
but
by
a
blue
Turbant
,
which
they
wear
a
little
less
than
that
of
the
Bishops
;
and
as
to
the
rest
,
they
do
no
ways
differ
from
others
.
The
Religious
have
none
of
that
distinction
of
Order
and
Profession
that
is
used
elsewhere
,
they
are
all
alike
:
I
am
perswaded
that
these
Monks
are
the
remnants
of
those
ancient
Hermites
which
lived
separate
from
Mankind
,
and
dwelled
in
great
numbers
in
the
Desarts
of
Syria
and
Valestine
;
there
are
excellent
Authors
that
have
treated
of
them
,
and
I
believe
I
have
my self
good
proofs
for
to
support
that
Opinion
.
The
first
are
the
Places
of
their
Abode
,
for
their
Residence
is
not
in
delicious
Plains
,
or
on
pleasant
little
Hills
accommodated
with
agreeable
Prospects
,
nor
in
well-peopled
Cities
and
Places
,
frequented
by
Men
,
but
they
are
retired
to
the
most
abstruse
Parts
of
these
Mountains
,
separated
from
all
Commerce
,
and
living
under
great
Rocks
,
so
that
they
seem
to
dwell
in
Grots
and
Caverns
,
fit
rather
for
wild
Beasts
than
Habitations
for
Men.
Their
poor
and
ordinary
Apparel
serves
for
a
second
Proof
:
They
wear
but
a
pitiful
,
unvaluable
,
ill-shaped
Coat
,
wherein
they
wrap
themselves
,
with
a
black
Cowl
upon
their
heads
;
and
this
Vestment
descends
only
from
the
shoulders
to
the
girdle
,
without
any
thing
to
cover
their
shoulders
withal
;
neither
is
there
any
other
Habit
cut
according
to
the
fashion
of
these
,
that
are
used
amongst
all
the
Community
of
their
Religious
.
Their
manner
of
Living
furnisheth
us
with
a
third
Proof
:
They
live
only
upon
that
which
the
Earth
it self
produceth
,
and
never
eat
any
Flesh
,
tho'
they
be
sick
and
in
danger
of
death
.
As
for
Wine
they
very
rarely
drink
any
.
They
have
no
particular
Rules
,
nor
written
Constitutions
,
for
to
be
observed
by
every
one
,
as
may
be
seen
in
all
other
Religious
Houses
,
who
are
established
to
live
in
Community
.
They
make
no
express
Profession
of
the
three
Vows
of
Religion
;
to
wit
,
Poverty
,
Chastity
,
and
Obedience
;
but
when
they
are
received
into
the
Monastery
where
they
make
Profession
,
one
holds
a
Book
in
his
Hand
,
and
reads
only
something
that
belongs
to
them
,
advertising
them
,
That
they
ought
to
live
in
Continence
,
and
adds
many
the
like
things
.
These
Advertisements
are
sufficient
to
make
them
keep
a
perfect
Chastity
:
You
shall
never
hear
any
sca●dalous
or
ill
report
of
them
,
altho'
they
cont●●ually
go
alone
up
and
down
,
and
stay
oftentimes
many
days
tog●ther
out
of
their
Monastery
.
They
have
Goods
and
Money
of
their
own
,
and
can
dispose
thereof
at
their
death
.
If
they
have
no
longer
a
Mind
to
stay
in
the
Monastery
,
they
go
into
another
,
without
the
leave
of
their
Superiours
.
In
the
fourth
place
,
They
are
never
permitted
to
Exercise
any
Ecclesiastical
Function
;
they
have
no
Spiritual
Exercise
in
common
for
the
good
of
their
Neighbour
,
and
have
no
Power
either
to
Preach
or
Confess
,
so
that
they
are
only
for
themselves
.
In
the
fifth
place
,
They
give
to
their
Superiours
and
Chiefs
the
Name
of
Abbot
,
as
the
Hermits
did
of
Old
.
Finally
,
I
shall
take
for
the
sixth
and
last
Proof
,
the
name
they
bear
of
the
Monks
of
St.
Anthor●y
;
and
't
is
this
that
ought
to
make
some
impressions
upon
the
spirits
of
those
who
would
search
out
the
cause
why
these
Religious
are
so
called
.
Has
this
good
Man
ever
founded
any
Religious
House
for
to
live
in
Community
?
Did
he
not
live
a
Solitary
and
Hermitical
Life
,
in
the
Desarts
of
Aegypt
,
exercising
the
Function
of
Abbot
,
in
regard
to
those
that
lead
the
same
Life
of
himself
?
There
is
therefore
reason
to
believe
,
that
this
was
the
true
Original
of
the
Monks
,
which
are
at
this
day
in
Mount
Libanus
,
and
which
are
called
the
Monks
of
St.
Anthony
.
Many
have
imagined
that
they
were
reduced
to
that
poverty
they
live
in
,
through
the
continual
Oppression
of
the
Turks
,
who
obliged
them
to
Labour
and
Cultivate
the
Earth
,
but
I
do
not
doubt
but
that
was
the
end
of
their
Constitution
,
for
so
much
as
the
holy
Hermits
and
Servants
of
God
,
for
to
shun
Idleness
,
and
gain
their
Living
by
the
Industry
of
their
own
hands
,
accustomed
themselves
to
Labour
for
a
good
part
of
the
day
;
these
same
had
many
Persons
under
them
,
whom
they
employed
to
the
hardest
Labours
,
and
they
contented
themselves
to
carry
on
the
same
,
and
render
it
less
painful
.
As
to
their
Hospitality
,
the
use
whereof
,
perhaps
,
they
have
preserved
since
their
Foundation
;
they
highly
exercise
it
,
especially
in
the
Monastery
of
Cannubin
,
where
there
is
kept
an
open
Table
for
all
the
Year
round
,
admittance
being
never
forbid
,
not
only
to
the
Maronites
,
and
other
Christians
,
but
also
to
the
Turks
,
and
all
Comers
,
who
are
welcome
to
eat
what
they
please
,
which
is
the
cause
of
vast
expence
unto
them
;
for
as
't
is
the
ordinary
Residence
of
the
Patriarch
,
't
is
incredible
what
multitudes
are
drawn
thither
daily
,
either
through
Necessity
,
Curiosity
,
Business
,
or
some
other
Matter
.
CHAP.
XIV
.
Of
the
Errors
that
have
been
imposed
upon
them
.
I
Discovered
,
with
much
evidence
,
the
Abuses
whereof
I
am
about
to
speak
,
and
some
others
of
the
same
nature
;
which
made
me
open
my
eyes
,
and
apply
my self
with
all
Industry
to
every
thing
that
might
regard
their
Belief
,
not
only
because
these
matters
were
of
very
great
importance
,
being
the
foundation
of
all
Religion
,
but
also
because
I
had
learn'd
,
that
some
years
past
,
they
had
been
attributed
unto
them
amongst
other
Errors
.
1.
That
there
was
in
Jesus
Christ
but
one
Nature
,
to
wit
,
The
Divine
.
2.
That
the
Holy
Ghost
proceeded
only
from
the
Father
.
3.
That
all
the
Trinity
was
Incarnated
,
died
on
the
Cross
,
and
rose
again
.
And
those
that
attributed
these
errors
unto
them
,
said
,
That
that
was
the
reason
why
they
added
to
the
Trisagion
,
which
is
Sung
by
the
Angels
,
Qui
natus
es
pro
nobis
,
qui
Crucifixus
es
pro
nobis
,
qui
surrexisti
,
&
ascendisti
in
coelum
pro
nobis
miserere
nobis
;
as
if
they
retained
the
ancient
Errors
condemned
in
the
fifth
Council
of
Constantinople
.
4.
That
an
Husband
might
put
away
his
Wife
,
and
take
another
,
if
she
committed
Adultery
,
or
far
other
reasons
.
5.
That
there
is
no
Original
Sin
.
6.
That
the
Souls
that
departed
from
their
Bodies
saw
not
Heaven
for
to
be
there
rewarded
,
nor
Hell
for
to
be
there
punished
,
but
that
they
attended
for
that
till
the
Universal
Judgment
:
And
that
in
the
mean
time
,
they
remained
in
a
place
where
there
was
neither
grief
nor
joy
.
7.
That
't
is
Lawful
to
deny
ones
Belief
outwardly
,
and
also
by
Words
,
provided
it
be
treasured
up
in
the
heart
.
8.
That
the
Sacrament
of
Confirmation
was
not
distinct
from
Baptism
.
9.
That
they
gave
the
Eucharist
to
young
Children
.
Altho'
I
used
all
my
own
Industry
to
be
informed
of
these
Errors
,
and
imploy'd
others
for
that
purpose
,
yet
I
could
never
discover
but
two
of
them
,
to
wit
,
The
repudiation
of
their
Wifes
,
and
the
Communion
which
they
gave
to
Children
.
I
am
very
well
satisfy'd
,
that
the
first
is
not
an
error
whereof
the
whole
Nation
ought
to
be
accused
,
as
if
it
approved
of
this
Divorcement
,
but
an
accident
that
happened
two
or
three
times
,
which
had
been
fomented
through
the
violence
and
tyranny
of
the
Turks
,
who
favoured
the
designs
of
some
Profligates
,
who
had
put
away
their
Wifes
for
to
marry
others
of
whom
they
were
enamoured
.
Those
sort
of
People
being
not
able
to
obtain
the
consent
of
the
Patriarch
for
to
marry
them
,
had
recourse
to
the
Emir
,
who
gave
them
,
for
their
Money
,
permission
to
do
it
,
giving
them
his
Letters
to
the
Patriarch
for
to
excuse
them
,
who
dissembled
his
resentments
thereof
upon
just
considerations
.
'T
is
certain
,
that
the
like
case
happening
at
the
time
of
my
being
there
,
the
Patriarch
would
no
ways
consent
thereto
,
but
not
being
able
to
remedy
it
,
he
was
obliged
to
pass
it
by
.
In
regard
to
the
second
Error
,
't
is
common
to
all
,
neither
can
it
be
esteemed
for
an
Error
nor
Heresie
,
since
the
Church
hath
heretofore
practised
the
same
thing
for
a
long
time
.
As
for
the
other
Errors
,
I
understood
very
well
that
they
had
been
falsly
charged
with
them
;
however
,
having
read
in
one
of
their
Books
,
I
know
not
what
concerning
one
Will
and
one
Operation
in
Jesus
Christ
,
and
some
other
impure
things
,
I
resolved
to
put
all
these
Articles
separately
into
writing
,
and
to
propose
each
in
particular
to
the
Synod
,
when
it
should
be
assembled
,
before
it
came
to
the
reformation
of
Abuses
.
CHAP.
XV.
Of
the
assembling
of
a
Synod
,
and
of
the
Profession
of
Faith
that
was
made
there
.
AFter
I
had
informed
my self
of
all
things
as
well
as
possibly
I
could
,
I
applied
all
my
cares
to
give
notice
forthwith
of
the
Synod
,
for
which
I
had
such
a
desire
,
to
the
Bishops
,
two
Deacons
,
and
to
the
most
understanding
Clergy
.
They
assembled
the
28th
of
December
,
which
is
the
18th
according
to
the
supputation
of
the
Maronites
,
who
have
not
received
the
reformation
of
the
Calendar
of
Gregory
XIII
.
The
Patriarch
then
,
and
those
which
were
summoned
,
finding
themselves
together
,
read
publickly
the
Pope's
Brief
,
which
contained
my
Mission
,
and
the
Authority
I
had
from
his
Holiness
;
and
as
every
one
remained
silent
,
I
exposed
unto
them
at
large
,
the
Reasons
that
had
moved
me
to
convocate
this
Assembly
.
I
represented
unto
them
the
importance
of
it
,
entertained
them
at
the
same
time
with
the
great
care
and
affection
his
Holiness
had
towards
them
;
then
I
spoke
a
few
words
to
the
Bishops
in
particular
,
touching
their
Duty
,
and
the
Charge
they
had
of
the
Church
.
I
divided
the
Matters
to
be
treated
of
into
three
Heads
;
the
first
whereof
regarded
to
their
Belief
;
the
second
to
the
young
Maronites
that
were
to
be
sent
from
that
Country
to
Rome
;
and
thirdly
,
To
those
that
would
be
sent
back
again
from
Rome
unto
them
.
As
I
was
ready
to
open
the
Synod
,
with
the
Matters
that
regarded
the
Belief
and
Conformity
of
their
Religion
to
the
Church
of
Rome
,
I
was
interrupted
by
the
Patriarch
,
who
testified
his
having
received
much
displeasure
about
a
Synod
that
had
been
held
some
years
ago
from
Rome
,
protesting
that
neither
he
,
nor
his
Predecessor
,
had
done
,
nor
approved
of
what
was
transacted
;
whereupon
he
detested
,
and
anathamiz'd
,
the
Errors
which
had
been
imposed
upon
them
and
the
Nation
.
He
anathamiz'd
all
those
that
held
them
,
or
had
ever
held
them
,
assuring
us
,
That
he
had
always
followed
,
and
would
still
for
the
future
,
the
Church
of
Rome
;
to
which
words
the
prime
Deacon
being
transported
with
zeal
,
added
these
,
Yes
,
we
will
follow
,
and
never
separate
in
any
part
from
it
,
whatever
misery
may
befall
us
.
Indeed
,
I
conceived
much
joy
to
see
that
the
beginning
was
accompanied
with
so
firm
a
resolution
,
and
such
great
stedfastness
of
spirit
,
so
that
it
incouraged
me
in
such
a
manner
,
that
I
believed
I
had
no
further
search
to
make
,
for
to
render
me
certain
of
my
Enquiries
.
However
,
for
to
be
more
assured
,
and
also
to
justifie
them
,
I
applied
my self
to
examine
all
the
Errors
,
one
after
another
,
and
that
every
one
in
particular
should
declare
his
Belief
;
all
,
with
one
consent
agreed
,
without
any
dispute
or
controversie
,
and
made
Profession
together
of
the
following
Articles
.
I.
That
there
is
in
Jesus
Christ
but
one
Person
which
is
Divine
,
with
two
Natures
,
two
Wills
,
two
Operations
;
one
of
which
is
Divine
,
the
other
Humane
.
It
was
a
great
comfort
to
me
,
to
see
in
all
their
Books
very
ample
testimonies
of
this
truth
;
I
found
also
particular
Works
composed
upon
this
subject
,
which
was
well
handled
,
and
filled
with
a
great
number
of
Authorities
drawn
from
the
Old
and
New
Testament
,
as
well
as
from
the
Latin
an●
Greek
Fathers
.
II.
That
the
Holy
Ghost
proceeded
from
the
Father
and
Son
,
as
from
the
only
Principle
;
that
which
is
read
not
only
by
them
in
divers
places
of
their
Books
,
but
also
such
as
is
rehearsed
by
them
in
the
Creed
,
Qui
est
,
patre
&
filio
procedit
.
III.
That
the
Son
alone
was
Incarnated
,
and
not
the
whole
Trinity
;
as
also
who
was
born
,
died
,
who
rose
again
,
and
who
ascended
into
Heaven
;
and
for
that
reason
they
took
the
word
Trisagion
two
manner
of
ways
,
applying
it
sometimes
to
the
whole
Trinity
,
sometimes
to
the
second
Person
only
;
but
when
they
took
it
for
the
first
,
they
added
it
not
at
all
,
but
when
for
the
second
,
they
added
it
by
coherence
to
the
Incarnation
,
Birth
,
Death
,
and
other
the
like
things
,
which
truly
agreed
with
Jesus
Christ
.
IV.
That
it
might
be
judged
by
their
Actions
,
that
they
acknowledged
a
place
of
Purgatory
,
and
Original
Sin
;
that
the
first
was
sufficiently
set
forth
by
their
Alms
and
Prayers
.
V.
That
the
second
proved
it self
plainly
by
the
Baptism
they
gave
to
little
Infants
,
to
the
end
that
being
washed
and
cleansed
of
their
sins
,
they
might
obtain
eternal
Life
,
altho'
they
had
committed
no
Actual
Sin
that
required
their
being
washed
and
cleansed
by
that
Sacrament
,
knowing
that
St.
Augustin
made
often
use
of
that
argument
,
to
prove
that
same
truth
against
the
Pelagians
of
his
time
.
VI.
That
Souls
,
generally
speaking
,
when
they
depart
from
the
Body
,
go
straight
to
Heaven
for
to
enjoy
Blessedness
,
or
to
Hell
,
for
to
be
there
eternally
punished
,
or
for
a
time
to
Purgatory
.
VII
.
That
't
is
never
Lawful
for
to
deny
ones
Faith
in
words
,
as
Jesus
Christ
himself
manifestly
declared
;
He
that
denies
me
before
men
,
him
will
I
also
deny
before
my
father
which
is
in
heaven
.
VIII
.
Finally
,
That
in
Marriage
they
permitted
sometimes
a
Separation
of
Living
,
but
that
nothing
but
Death
was
able
to
dissolve
the
Bond
of
Matrimony
,
in
such
a
manner
as
that
it
was
lawful
for
the
Husband
to
Espouse
another
,
conformable
to
those
words
of
Jesus
Christ
,
which
are
so
express
;
Whosoever
puts
away
his
Wife
,
and
marries
another
,
commits
Adultery
.
I
failed
not
to
object
,
and
lay
before
them
,
those
Books
wherein
I
found
some
Errors
:
They
made
answer
,
That
they
were
not
their
true
Books
,
but
that
they
had
been
maliciously
contrived
by
the
Jacobins
,
and
dispersed
amongst
their
Nation
;
that
as
to
the
rest
,
their
Books
were
very
different
,
and
that
the
Pope
had
received
false
information
of
them
;
which
satisfied
me
so
much
the
more
,
because
in
their
Actions
I
discovered
that
it
was
so
in
effect
.
I
saw
in
their
Books
,
which
they
acknowledged
for
true
,
nothing
but
what
was
Catholick
;
and
as
others
have
not
made
that
distinction
with
exactness
enough
,
one
ought
not
to
be
astonished
if
they
returned
to
Rome
with
such
contrary
Informations
:
Wherefore
having
received
,
by
what
is
here
demonstrated
,
and
by
many
other
Enquiries
and
Circumstances
transacted
in
this
Synod
,
plenary
satisfaction
of
the
firmness
of
their
Belief
,
we
made
several
Canons
for
to
reform
the
Abuses
amongst
them
,
and
to
confirm
the
Profession
they
made
here
of
their
Faith
,
and
added
what
other
things
we
thought
necessary
for
to
oblige
them
to
a
firm
constancy
therein
.
CHAP.
XVI
.
Of
the
Maronites
that
were
to
be
sent
to
Rome
;
and
of
those
that
should
return
from
thence
into
their
own
Country
.
I
Had
yet
said
nothing
of
two
Points
,
that
bebelong'd
to
my
Commission
;
the
first
had
regard
to
the
young
Maronites
,
that
they
should
be
sent
to
the
College
at
Rome
,
to
be
instructed
there
:
and
the
second
,
to
those
who
had
finish'd
their
Studies
there
,
and
should
be
sent
back
to
them
,
for
to
labour
,
and
assist
their
Brethren
in
all
Spiritual
Concerns
.
As
to
the
first
,
we
encounter'd
no
Difficulty
in
it
;
for
so
soon
as
we
declar'd
our
Desires
,
it
was
unanimously
consented
to
.
See
what
was
propos'd
;
That
all
those
that
should
be
sent
to
Rome
should
not
be
dull
and
stupid
,
and
that
they
should
at
least
be
able
to
read
and
write
,
and
have
some
knowledge
in
the
Rudiments
of
Grammar
,
to
the
end
that
they
might
be
sooner
serviceable
to
their
Country
;
wherefore
it
was
necessary
they
should
send
them
of
the
age
of
fourteen
,
that
they
should
not
put
them
on
the
way
to
Rome
before
that
they
had
given
information
hereof
a
Year
before
;
that
those
whom
they
should
chuse
in
one
or
many
Places
,
according
to
the
conveniency
they
found
,
should
be
accompanied
in
their
Voyage
with
prudent
and
faithful
Persons
;
that
they
should
not
go
ashore
in
the
Isle
of
Cyprus
,
but
pass
directly
for
Venice
,
from
whence
they
might
come
to
Rome
.
As
to
the
second
Article
,
we
imploy'd
much
more
time
and
words
;
the
Difficulties
proceeded
as
well
from
the
Poverty
of
the
Churches
,
which
had
no
Revenues
to
entertain
the
Priests
,
as
from
the
Oppression
of
the
Turks
;
wherefore
I
first
conferr'd
in
particular
,
then
publickly
with
the
two
Deacons
:
I
propos'd
unto
them
,
that
in
respect
of
those
who
were
already
come
from
the
College
at
Rome
,
or
who
should
return
for
the
future
for
the
cure
of
Souls
,
that
they
should
be
supplied
from
the
Temporalities
,
and
besides
,
that
they
should
be
exempt
from
the
Tribute
which
every
one
pays
for
his
Head
to
the
Grand
Seignior
.
They
return'd
me
a
very
civil
and
Christian
Answer
,
and
promis'd
to
do
what
I
propos'd
unto
them
,
and
at
the
same
time
entreated
me
,
that
I
would
obtain
from
his
Holiness
a
small
Pension
for
the
subsistence
of
these
Labourers
:
I
assur'd
them
I
would
use
my
endeavour
,
and
with
so
much
the
more
confidence
to
succeed
,
for
that
having
foreseen
their
demand
,
I
had
already
entertaind
his
Holiness
therewith
,
who
had
in
a
manner
given
me
his
Word
for
it
.
I
made
known
unto
them
,
on
the
part
of
the
Pope
,
what
Displeasure
he
had
conceiv'd
,
to
see
at
this
present
time
amongst
them
a
small
number
of
excellent
Labourers
,
recommendable
for
their
Doctrine
and
Piety
,
unimploy'd
:
I
then
propos'd
Imployments
for
them
,
and
for
such
as
for
the
future
should
return
from
Rome
;
in
the
mean
time
,
as
it
was
necessary
they
should
be
provided
with
good
and
faithful
Pastors
,
which
should
have
a
perfect
knowledge
of
the
Church
of
Rome
,
with
which
they
were
willing
to
keep
an
Union
,
I
added
,
that
these
Persons
might
very
usefully
be
imploy'd
there
,
in
making
the
most
capable
of
them
Bishops
,
who
should
govern
the
People
;
which
was
so
much
the
more
necessary
,
seeing
they
had
then
three
or
four
Bishopricks
vacant
,
to
the
great
prejudice
of
Souls
;
and
that
of
others
they
might
make
Priests
,
Curates
,
and
Preachers
.
They
had
already
imploy'd
some
of
them
to
catechize
Children
and
the
Ignorant
,
to
read
Lessons
of
Cases
of
Conscience
to
the
Priests
,
to
correct
their
suspected
and
heretical
Books
,
and
to
compose
others
which
should
be
proper
and
necessary
for
the
Nation
.
They
might
also
keep
some
of
'em
near
the
Patriarch
and
Bishops
,
for
to
satisfie
any
Difficulties
they
might
rencounter
,
to
accompany
them
in
their
Visits
,
and
also
to
visit
some
Churches
,
or
for
to
go
sometimes
one
way
,
sometimes
another
,
according
to
the
occasions
th●●
had
for
them
.
Not
to
speak
of
other
Necessities
that
might
daily
occurr
,
I
let
them
understand
,
that
they
ought
to
have
recourse
to
Prayer
,
for
to
render
God
Thanks
for
sending
of
such
Labourers
amongst
them
,
endow'd
with
the
necessary
Qualifications
.
My
Discourse
was
so
evident
,
that
they
all
answer'd
with
one
accord
,
that
it
should
be
done
for
the
future
;
the
Patriarchs
promis'd
it
very
freely
:
And
as
there
was
now
no
matter
of
importance
undone
,
and
that
it
was
to
be
fear'd
,
lest
they
render'd
themselves
suspicious
to
the
Turks
if
the
Synod
lasted
any
longer
,
particularly
because
of
a
great
concourse
of
People
that
flock'd
thither
daily
,
amongst
whom
were
also
found
Turks
,
the
Assembly
was
dismis'd
,
and
every
one
had
the
liberty
to
retire
to
his
own
Habitation
.
CHAP.
XVII
.
Of
the
Death
of
the
Patriarch
,
and
of
the
Election
of
another
.
AS
soon
as
the
Synod
was
dissolv'd
,
and
the
Affairs
that
I
treated
with
the
Patriarch
were
terminated
,
I
took
my
Leave
of
him
,
seeing
nothing
that
might
hinder
and
stop
my
return
to
Italy
;
my
design
nevertheless
was
not
to
go
thither
speedily
,
but
first
to
visit
some
of
the
principal
Monasteries
,
and
give
the
Bishops
some
satisfaction
,
who
liv'd
there
,
and
entreated
my
company
.
I
had
resolv'd
to
go
from
thence
as
far
as
Damas
,
for
to
see
the
Bishops
and
Maronites
of
those
parts
,
for
I
judg'd
it
very
dangerous
to
go
to
Aleppo
.
From
Damas
I
was
to
return
to
Cannubin
,
to
see
in
what
manner
they
observ'd
the
Orders
that
had
been
made
,
and
to
part
from
thence
for
Jerusalem
,
before
my
return
to
Rome
.
I
went
therefore
directly
with
my
Companion
and
some
others
to
the
Monasteries
of
Chsaia
and
St.
Anthony
;
these
two
Monasteries
are
so
near
one
to
another
,
that
they
seem
almost
to
be
in
the
same
place
:
there
was
in
one
of
them
two
Nephews
of
the
Patriarch
,
one
of
whom
was
Archbishop
and
Abbot
of
the
Monastery
,
and
Suffragan
to
the
same
Patriarch
:
in
the
other
he
had
three
Brothers
,
which
were
all
three
Archbishops
.
We
went
from
thence
to
Eden
,
which
is
the
most
considerable
place
of
these
Mountains
;
we
were
receiv'd
there
very
honourably
,
and
with
great
demonstrations
of
Joy
.
From
Eden
we
went
to
the
Monastery
of
St.
Sergius
,
which
is
not
above
a
mile
distant
from
thence
.
We
were
always
accompanied
with
the
better
sort
of
People
,
who
walked
on
foot
before
our
Mules
,
and
out
of
the
respect
they
bore
to
the
Pope
,
and
in
honour
to
us
,
they
would
sing
certain
Songs
and
Spiritual
Airs
,
which
they
usually
sung
as
they
marched
before
the
Patriarch
and
other
persons
of
Quality
.
Being
arrived
at
the
Monastery
,
we
went
to
salute
the
Abbot
,
who
was
an
Archbishop
,
exceeding
aged
:
We
were
no
sooner
enter'd
into
the
Church
,
but
there
came
a
man
with
all
speed
,
being
sent
on
purpose
from
Cannubin
,
that
brought
us
the
News
,
that
the
Patriarch
lay
a
dying
,
and
if
I
were
minded
to
see
him
alive
,
I
should
lose
no
time
:
wherefore
,
without
any
further
delay
,
we
took
our
leave
of
this
good
old
man
,
and
returned
with
all
speed
to
Cannubin
,
but
it
was
impossible
for
us
to
arrive
there
till
two
hours
after
his
death
:
it
was
on
the
fifth
of
October
,
according
to
our
Calendar
,
and
on
the
twenty-fifth
of
September
,
by
their
supputation
,
we
found
him
in
the
Church
,
sitting
in
a
Chair
,
clad
in
his
sacred
Habits
,
having
the
Mitre
on
his
Head
,
and
Patriarchal
Cross
in
his
Hand
:
there
were
abundance
of
his
Relations
,
both
Men
and
Women
about
him
,
who
wept
and
beat
their
Breasts
,
making
hideous
Cries
all
night
.
Next
day
came
a
multitude
of
People
thither
,
and
among
the
rest
a
great
number
of
Priests
,
who
assembled
for
to
interr
him
.
The
two
Deacons
render'd
themselves
there
likewise
.
They
carried
him
at
Noon
to
the
usual
Burying-place
of
the
Patriarchs
,
which
was
not
above
a
Musquet-shot
from
thence
,
and
then
laid
him
in
that
Grott
,
fitting
in
a
Wooden
Chair
,
according
to
their
custom
.
The
Election
of
the
Patriarch
that
ought
to
succeed
and
govern
all
the
Nation
in
Spiritual
matters
,
was
to
be
done
by
the
people
,
and
there
is
a
time
appointed
for
that
,
which
is
the
Nineteenth
day
after
the
death
of
the
other
;
the
Chiefs
of
that
Assembly
were
very
urgent
with
me
to
stay
and
assist
at
that
Election
,
assuring
me
they
would
chuse
that
person
I
should
name
;
but
I
thought
it
more
convenient
to
withdraw
,
and
leave
the
Election
entirely
free
to
themselves
.
I
confess
indeed
I
had
regard
to
the
Complaints
that
were
made
of
the
former
Patriarchs
,
for
having
render'd
that
Dignity
as
hereditary
in
their
Family
:
as
they
had
already
two
Brethren
that
had
been
Patriarchs
,
the
matter
was
reduced
to
such
a
point
,
that
the
Archbishop
and
Abbot
of
Chsaia
must
infallibly
succeed
his
Uncle
,
because
of
the
great
places
he
enjoy'd
,
and
also
of
the
spiritual
relation
he
had
to
him
;
who
had
added
to
the
Family
of
the
Patriarch
all
the
Nobles
and
Persons
of
Quality
of
that
Country
,
by
holding
of
their
Children
to
Baptism
:
Moreover
the
Archbishoprick
and
Abbey
of
Chsaia
must
have
been
given
to
his
Brother
,
who
would
also
be
Patriarch
in
his
turn
,
and
then
the
Nephews
would
tread
in
the
same
Steps
.
I
failed
not
therefore
that
day
to
entertain
the
Deacon
Joseph
Cater
herewith
,
who
was
a
prudent
and
understanding
man
,
as
I
confer'd
with
him
about
some
other
matters
.
He
had
indeed
nothing
to
object
against
the
Person
of
that
Abbot
,
saving
that
having
alwaies
been
confined
to
a
Monastery
,
where
he
had
lead
an
hermetical
life
,
it
was
plain
he
had
but
little
Experience
,
especially
in
things
belonging
to
a
Pastor
.
I
departed
the
day
following
for
Tripoli
,
with
a
design
to
stay
there
during
the
Election
of
a
new
Patriarch
,
and
to
return
again
as
soon
as
I
should
hear
of
his
being
elected
.
The
People
flock'd
thither
from
all
parts
far
and
near
,
insomuch
that
they
amounted
to
above
the
number
of
Two
thousand
on
the
day
of
the
Election
,
to
wit
,
the
13th
of
October
,
according
to
our
Calendar
:
The
Archbishop
Joseph
Risi
,
of
whom
we
have
already
spoken
,
was
chosen
by
the
plurality
of
Voices
;
he
elected
for
his
Suffragan
,
and
for
to
visit
all
the
Churches
in
that
Country
,
Moses
Anisio
,
who
was
already
of
the
Order
of
Priesthood
,
and
who
was
recommended
unto
him
by
some
Persons
of
Quality
;
he
consecrated
him
Archbishop
,
and
took
for
his
Archpriest
,
to
the
end
he
might
take
care
of
the
Land
of
Esdron
,
his
Country
,
John
Bareck
,
who
had
been
educated
at
the
College
in
Rome
,
and
whom
the
preceding
Patriarch
had
made
Priest
,
according
to
the
right
of
the
Nation
.
The
new
Patriarch
gave
me
notice
of
the
Election
,
and
desir'd
me
to
return
,
and
sent
Men
and
Mules
for
to
conduct
me
.
I
agreed
with
his
Request
,
and
went
with
speed
:
He
testified
at
the
sight
of
me
,
that
he
was
exceeding
joyful
for
my
return
.
I
treated
with
him
about
no
particular
affairs
,
but
was
much
satisfied
to
hear
him
declare
in
generous
terms
the
Goodwill
he
had
for
to
acquit
his
Charge
with
Fidelity
,
and
the
great
Care
he
would
take
of
the
Souls
under
his
Conduct
.
I
exhorted
him
to
continue
and
put
in
execution
such
laudable
Designs
,
and
so
took
my
leave
of
him
,
in
order
to
finish
the
Resolutions
I
had
form'd
to
go
to
Jerusalem
.
CHAP.
XVIII
.
My
return
from
Jerusalem
to
Tripoly
,
and
thence
to
Alexandretta
;
with
an
account
of
Alexandretta
.
AFter
I
had
satisfied
the
Intentions
of
his
Holiness
,
and
had
seen
in
Person
the
Holy
Places
of
the
Birth
,
Life
,
Death
,
and
Resurrection
of
of
our
Lord
,
I
returned
to
Tripoly
,
in
order
to
be
Transported
for
Italy
;
my
return
was
very
incommodious
because
of
the
Season
,
and
of
my
being
Embarked
in
the
Month
of
December
,
in
a
small
Ship
which
let
in
Water
on
all
sides
,
so
that
there
was
a
Man
always
employed
to
Pump
it
out
.
This
traverse
is
at
least
200
Miles
,
but
,
thanks
be
to
God
,
we
arrived
safely
at
Tripoly
before
Christmas
,
for
our
Consolation
,
and
that
of
some
Christian
Merchants
who
lived
there
,
and
who
wanted
extreamly
some
Spiritual
Succour
for
the
Duties
of
that
day
.
After
we
had
spent
that
Feast
as
devoutly
as
we
could
,
we
had
a
conveniency
to
go
for
Italy
and
for
Rome
.
There
was
in
the
Port
of
Tripoly
three
French
Barks
,
one
of
which
was
bound
for
Malta
,
and
another
for
Sicily
,
whence
it
would
have
been
easie
for
us
to
go
to
Naples
,
and
from
thence
to
Rome
;
the
desire
we
had
to
see
these
Islands
,
enticed
us
extreamly
to
embark
in
one
of
these
two
Vessels
,
but
by
good
fortune
we
could
not
agree
with
the
Masters
.
I
say
by
good
fortune
,
for
that
when
we
had
arrived
afterwards
at
Istria
,
we
understood
that
one
of
their
Barks
had
been
Cast-away
,
and
the
other
made
a
Prize
by
the
English
;
and
thus
we
had
been
either
lost
in
the
Sea
,
or
carried
Prisoners
into
England
,
but
God
preserved
us
from
both
.
We
resolved
therefore
to
return
to
Venice
,
and
understanding
that
the
Ship
,
wherein
we
had
passed
the
Year
before
,
was
still
at
Alexandretta
,
from
whence
it
would
part
on
the
first
fair
weather
,
we
were
exceeding
glad
of
it
,
because
it
was
a
great
and
safe
Vessel
;
the
only
difficulty
was
to
come
at
it
,
which
we
surmounted
by
the
conveniency
of
the
third
French
Bark
,
whereof
we
have
spoken
,
which
tho'
but
small
,
was
good
,
and
well
rigged
,
having
also
an
able
Pilot.
We
then
changed
our
Pilgrims
Habit
,
and
clad
us
like
Merchants
,
having
a
furred
Vest
on
as
they
wear
them
in
the
Levant
,
and
a
toque
on
our
heads
,
at
the
top
of
which
was
a
Band
of
striped
Cloth
,
which
represented
the
form
of
a
Turbant
,
according
to
the
Turkish
manner
.
Having
imbarked
on
this
Vessel
,
with
Provisions
,
and
necessary
Refreshments
,
we
sailed
on
the
third
of
January
about
Midnight
;
the
weather
was
very
fair
,
but
it
changed
suddenly
,
and
we
were
furiously
toss'd
with
the
Waters
for
three
days
and
three
nights
together
.
But
finally
,
approaching
near
Alexandretta
,
with
the
help
of
God
,
through
the
Gulph
of
Ghiaccia
,
we
met
with
our
Ship
on
the
12th
of
the
same
month
,
three
hours
before
Sun-setting
;
we
found
no
great
difficulty
to
agree
for
our
passage
with
the
Master
,
who
knew
us
.
Alexandretta
,
which
is
also
called
Scandaroon
,
is
a
very
little
place
,
wherein
there
is
not
above
twenty
or
thirty
Houses
,
which
serve
for
shelter
to
some
Merchants
who
come
to
that
Port
,
or
rather
thither
to
Traffick
to
Aleppo
,
which
is
not
far
off
.
The
Houses
are
built
of
Wood
,
and
thatched
with
Straw
,
for
there
live
none
there
but
a
few
Merchants
,
who
are
intirely
employ'd
to
Trade
,
and
voluntarily
suffer
all
sorts
of
hardships
,
through
a
desire
they
have
to
gain
wealth
.
We
saw
there
Oxen
and
Bufflers
carry
burdens
upon
their
backs
as
Mules
and
Horses
do
in
Italy
.
There
are
Camels
that
continually
carry
Merchandize
to
and
from
Aleppo
;
and
that
which
surprized
me
most
,
was
to
see
these
Animals
go
to
the
Sea-side
for
to
drink
the
salt
water
,
as
we
see
other
Beasts
drink
fresh
They
say
this
was
anciently
the
Country
of
the
Amazones
.
We
found
there
two
Religious
Franciscans
,
who
lived
in
great
poverty
,
for
they
had
no
other
Habitation
save
a
little
Church
built
of
Wood
,
which
was
filled
with
Water
when
it
rained
,
where
there
was
a
Plank
for
these
wretches
to
eat
their
Victuals
upon
,
who
lay
upon
the
Boards
,
without
any
other
conveniency
.
As
we
were
forced
to
stay
there
many
days
,
we
conversed
much
with
them
.
CHAP.
XIX
.
Of
what
happened
to
us
in
Cyprus
.
AFter
we
had
stay'd
with
much
inconveniency
in
that
place
till
the
26th
of
March
,
our
Ship
hoisted
Sail
at
Midnight
,
and
having
made
all
things
ready
,
we
steered
our
course
for
Cyprus
;
we
successfully
approached
Salines
on
the
29th
of
the
same
Month.
Having
slept
all
night
in
the
Ship
,
we
went
ashoar
next
day
very
eaily
,
and
went
to
the
Monastery
of
the
Religious
at
Arnique
,
where
we
had
already
been
received
the
preceding
year
with
much
charity
:
These
good
Religious
redoubled
their
kindness
in
that
place
,
where
an
accident
befel
us
;
for
I
being
retired
into
a
little
Garden
to
ease
Nature
,
at
a
time
when
one
of
the
Religious
was
saying
of
Mass
,
it
was
no
sooner
ended
,
but
a
Venetian
Merchant
,
who
came
to
salute
me
,
demanded
forthwith
if
I
had
received
his
Letter
at
Tripoly
,
and
as
I
informed
him
I
had
not
,
he
changed
colour
,
and
remained
quite
silent
.
His
action
made
me
judge
there
was
some
mischief
in
the
case
,
and
having
pressed
him
to
tell
me
why
he
asked
me
such
a
question
,
he
freely
answered
,
If
you
had
received
my
Letter
,
I
would
have
been
much
surprized
to
have
seen
you
here
,
for
I
gave
you
information
to
go
another
way
to
Italy
,
because
of
a
certain
Italian
Runagado
that
is
here
,
who
hath
been
with
the
Sangiac
,
Governor
of
this
Isle
,
and
entertained
him
with
these
words
,
Are
not
you
Governor
here
?
Why
therefore
do
you
suffer
the
Pope
to
send
hither
his
Spies
from
Rome
,
for
to
go
treat
about
Affairs
with
the
Christians
of
Mount
Libanus
,
who
have
assembled
the
People
there
,
created
new
Bishops
,
and
done
other
the
like
things
,
which
prejudice
your
Government
.
This
Runagado
hath
been
charged
by
the
Sangiac
to
find
you
out
and
Imprison
you
,
to
the
end
you
might
be
brought
before
him
and
so
sent
forthwith
to
Constantinople
to
the
Grand
Seignior
,
who
,
without
doubt
,
would
cause
you
to
be
Impaled
.
I
thanked
this
Friend
,
as
I
ought
,
for
the
care
he
had
taken
of
my
Life
,
in
giving
me
such
good
Information
,
which
I
should
not
have
failed
to
make
use
of
if
I
had
received
it
,
for
I
would
have
gone
another
way
.
I
then
took
my
leave
of
my
Merchant
,
and
after
I
had
made
a
small
Repast
with
these
good
Religious
,
I
was
resolved
to
go
on
board
for
to
conceal
my self
as
well
as
I
could
in
the
Ship
;
but
when
I
came
to
the
Sea-side
,
I
found
it
so
tempestuous
,
that
there
was
neither
Man
nor
Shallop
to
be
seen
for
to
put
me
on
board
the
Vessel
,
so
that
I
was
obliged
to
return
to
the
Monastery
to
attend
the
appeasing
of
the
Sea
,
and
placing
all
my
trust
and
hopes
in
God
.
These
good
Fathers
had
given
us
the
use
of
a
little
Chamber
near
the
Gate
,
with
a
Bed
for
us
to
lie
in
;
for
my
part
,
I
lay
in
a
Chest
in
my
Cloaths
,
my
sleep
was
not
long
,
but
was
much
interrupted
with
the
apprehensions
I
had
least
the
Runagado
,
who
was
at
Nicosia
,
but
a
days
Journey
from
us
,
knowing
that
the
Torniella
was
arrived
,
should
come
to
enquire
if
we
were
to
pass
in
it
into
Italy
.
In
effect
,
the
thing
happened
as
I
imagined
,
for
he
came
to
knock
at
the
Gate
of
the
Monastery
an
hour
before
day
,
which
when
I
had
heard
,
and
at
the
same
time
the
noise
of
the
Religious
running
to
open
the
door
,
I
quickly
got
up
,
and
coming
forth
boldly
,
demanded
who
was
there
?
He
made
me
this
answer
,
'T
is
an
honest
Man
,
who
is
come
to
be
informed
whether
you
are
come
from
the
Ship
which
is
in
the
Road
;
and
having
told
him
no
,
he
had
the
curiosity
to
know
who
was
in
that
Chamber
where
we
lay
;
they
answered
him
that
they
were
two
Venetian
Merchants
;
whereupon
he
retired
to
a
Chamber
near
to
that
for
to
repose
himself
.
These
good
Religious
did
not
bely
themselves
,
for
we
were
clad
like
Merchants
.
So
soon
as
I
heard
these
words
,
as
I
saw
my self
exposed
to
the
Turks
and
Greeks
,
and
in
a
Country
so
remote
,
and
such
an
enemy
to
the
Christians
,
I
waked
my
Companion
,
and
made
him
forthwith
get
up
.
There
was
in
that
place
a
Venetian
Merchant
,
who
,
as
I
had
learnt
,
often
assisted
other
Persons
,
and
charitably
delivered
them
from
the
hands
of
the
Turks
.
He
was
then
employed
about
loading
a
Vessel
with
Goods
to
be
sent
for
Venice
;
as
we
went
out
of
the
Monastery
we
met
him
coming
to
Divine
Service
,
and
I
believed
that
God
had
sent
him
on
purpose
to
relieve
us
.
After
I
had
saluted
him
,
I
said
,
I
know
,
Sir
,
that
there
are
many
Persons
obliged
to
you
for
the
good
Offices
you
have
rendred
them
,
finding
themselves
in
the
same
condition
as
we
are
;
that
is
it
which
makes
me
believe
that
God
has
sent
you
hither
.
I
set
forth
unto
him
the
posture
of
our
Affairs
,
and
entreated
his
assistance
;
he
offered
forthwith
to
use
all
possible
means
to
that
end
,
and
returning
,
conducted
us
to
his
Lodging
.
Then
going
out
,
and
coming
in
again
,
he
said
,
You
are
not
safe
here
,
and
there
is
no
other
remedy
but
to
put
you
aboard
,
and
there
to
stay
in
your
Ship
without
coming
ashoar
,
but
wait
for
a
Wind
;
wherefore
come
along
with
me
,
and
I
'll
conduct
you
to
your
Vessel
.
We
went
forthwith
to
the
Water-side
,
but
the
Sea
was
still
so
agitated
,
that
we
could
see
neither
Man
nor
Boat
.
After
we
had
walked
for
some
time
upon
the
shoar
,
there
posted
by
a
great
number
of
Turks
and
Greeks
of
the
Country
,
and
made
us
much
afraid
;
for
when
they
came
near
,
they
looked
upon
us
with
much
earnestness
.
The
Skiff
of
our
Merchants
Ship
came
a
little
after
to
Land
with
two
lusty
Seamen
,
for
to
load
and
carry
Goods
aboard
;
wherefore
we
approached
near
the
Water
,
and
the
Seamen
having
already
come
on
shoar
,
this
good
Merchant
told
them
,
Make
haste
,
and
carry
these
two
Gentlemen
forthwith
to
the
Torniella
.
We
had
no
sooner
thanked
him
,
as
we
were
obliged
,
but
that
these
two
Seamen
took
and
carried
us
in
their
Boat
,
and
Rowing
with
all
their
strength
,
notwithstanding
the
Waves
,
which
were
very
high
,
they
brought
us
in
a
short
time
to
our
Ship
,
but
it
was
not
without
much
danger
.
We
got
into
the
Vessel
,
being
very
joyful
,
and
acquainted
the
Captain
with
the
posture
of
our
Affairs
;
and
putting
our selves
under
his
protection
,
he
received
us
very
civilly
,
and
gave
us
assurance
thereof
.
He
gave
us
also
his
own
Cabbin
,
with
Orders
we
should
not
stir
out
of
it
all
the
day
,
nor
to
shew
our selves
to
those
that
should
come
on
board
for
to
bargain
for
Goods
.
He
assured
us
likewise
,
upon
his
word
,
that
we
had
nothing
to
do
but
to
repose
our selves
,
and
that
if
we
should
be
searched
for
,
he
would
sooner
deliver
them
all
the
Fraight
than
us
.
This
Commander
was
indeed
a
Man
of
the
World
,
and
loved
to
divert
himself
;
but
withal
,
faithful
and
just
to
his
Word
.
We
remained
so
pent
up
in
that
little
Chamber
,
as
in
a
Prison
,
for
three
days
,
for
the
Ship
was
in
the
Road
all
that
time
for
to
take
in
her
Lading
.
CHAP.
XX.
Voyage
from
Cyprus
to
Venice
.
AFter
we
had
thanked
God
for
his
Deliverance
of
us
from
so
great
a
danger
,
we
sailed
upon
break
of
day
on
the
12th
of
April
,
and
made
the
Cape
at
Sun-set
.
The
fair
weather
,
and
the
calmness
of
the
Sea
,
made
us
hope
for
an
happy
Voyage
,
but
on
St.
Mark's
Day
the
Waters
were
so
much
agitated
,
when
we
passed
the
Cape
of
St.
Epiphany
,
because
of
the
great
Winds
that
stood
contrary
,
that
we
were
very
hard
put
to
it
.
The
27th
of
the
same
month
we
lowered
all
the
Sails
,
and
guiding
the
Ship
only
at
the
Helm
with
a
great
deal
of
address
and
pains
,
we
left
it
to
the
pleasure
and
mercy
of
the
Winds
,
so
much
was
the
Sea
agitated
at
that
time
;
then
,
without
stopping
,
we
passed
by
Caramania
,
Rhodes
,
Scarpanto
,
the
Isle
of
Candia
,
the
Cape
of
St.
John
,
Cerigo
,
Matapano
,
and
the
Morea
,
and
drew
near
Venetique
,
to
take
in
Refreshments
,
and
particularly
Water
,
whereof
we
had
great
need
.
From
thence
we
sailed
for
Zant
,
where
the
Ship
stayed
the
19th
of
May
,
because
of
a
difference
that
arose
between
the
Captain
and
Gunner
.
I
believed
,
for
to
avoid
scandal
,
we
ought
to
change
our
Ship
.
In
effect
,
after
we
had
payed
the
Captain
of
the
Torniella
what
was
due
to
him
for
our
passage
,
we
agreed
with
the
Master
of
another
Vessel
called
the
Stork
,
which
was
in
the
Port
ready
to
sail
:
We
went
on
board
it
with
all
we
had
,
and
getting
out
of
Port
at
Midnight
,
we
sailed
on
the
23d
of
the
same
Month
,
leaving
Cefalonia
on
the
Right
.
There
was
great
likelihood
of
fair
weather
,
but
on
the
day
after
there
happened
such
a
great
blast
of
Wind
,
that
tore
off
the
great
Sail
of
the
Fore-Mast
,
but
that
was
remedied
forthwith
,
and
continuing
our
course
,
we
left
as
well
upon
the
Right
as
Left
,
Corfu
,
the
Cape
of
Otranto
,
Cimara
,
or
Linguetta
,
Saseno
,
which
is
the
Cape
of
the
Gulph
Durazzo
,
Castlenovo
,
which
belonged
some
time
to
the
Spaniards
,
Raguso
,
all
Dalmatia
,
Carnero
,
and
divers
other
Places
.
At
last
we
arrived
in
Istria
on
the
8th
of
June
,
two
hours
after
Dinner
time
,
and
went
ashoar
at
Rovigno
,
where
we
saw
,
upon
an
high
Hill
,
the
Church
of
St.
Euphenny
,
with
five
or
six
Rocks
about
it
.
Our
Ship
was
to
stay
for
some
time
there
,
and
as
we
had
but
an
hundred
Miles
to
Venice
,
and
that
we
thought
it
troublesome
to
stay
there
so
long
,
we
resolved
,
with
two
other
Merchants
,
to
hire
a
little
Bark
for
to
finish
the
rest
of
our
Voyage
.
This
pitiful
Bark
had
but
a
Mat
for
all
its
Sails
;
we
run
more
danger
in
this
our
last
passage
,
than
we
had
done
in
all
our
course
,
for
as
we
had
got
half
way
,
there
arose
such
a
furious
Tempest
,
and
the
Wind
stood
so
contrary
,
that
out
of
the
fear
that
possess'd
us
,
we
could
find
no
better
expedient
than
to
pull
down
the
Sail
,
or
rather
Mat
,
which
being
forced
by
the
violence
of
the
Wind
,
carried
us
sometimes
on
one
side
,
sometimes
on
another
,
and
put
us
in
danger
of
perishing
.
At
last
it
pleased
God
to
appease
the
Wind
,
and
give
us
fair
Weather
,
wherefore
pursuing
our
course
,
we
passed
by
Piara
,
Jesole
,
which
was
some
time
destroyed
by
Attila
,
Marzoba
,
Burano
,
Torcello
,
and
on
the
10th
of
the
same
Month
arrived
happily
at
Venice
,
three
hours
before
Sun-set
;
but
as
we
were
come
from
the
Levant
,
suspected
to
be
infected
with
the
Plague
,
we
were
not
permitted
to
go
ashoar
.
They
sent
us
in
our
Bark
to
make
the
customary
Quarantine
,
into
a
Channel
far
remote
from
the
City
.
There
were
some
of
our
Friends
that
came
to
visit
us
,
and
make
merry
with
us
,
for
our
happy
Return
,
and
sent
us
Evening
and
Morning
every
thing
we
stood
in
need
of
:
They
rested
not
till
they
obtained
of
the
Gentlemen
Intendants
in
Matters
of
Health
,
permission
for
us
to
go
to
our
Lodgings
,
insomuch
that
we
made
but
six
days
of
our
Quarantine
,
and
being
joyful
for
our
Discharge
,
we
laid
aside
our
Merchants
Habit
,
and
took
that
of
our
Order
again
.
After
which
,
we
sojourned
for
some
time
in
Venice
for
to
refresh
our selves
,
after
the
tedious
fatigues
of
our
Navigation
.
We
parted
from
Venice
the
23d
of
June
for
to
go
for
Padua
,
and
there
I
saw
again
,
with
delight
,
the
ancient
Schools
where
I
had
sometimes
read
Publick
Lectures
.
We
parted
from
thence
the
7th
of
July
for
Mantua
,
and
arrived
there
the
8th
,
at
Parma
the
11th
,
Bolonia
the
17th
,
Immola
the
21th
,
Forli
the
22th
,
Cesene
,
my
Birth-place
,
the
27th
,
and
at
Rimini
the
first
of
August
;
as
it
was
my
companions
Country
,
he
tarried
there
for
some
days
,
to
give
some
consolation
to
his
aged
Father
,
whom
he
had
not
seen
for
a
long
time
,
which
was
the
reason
we
could
not
get
to
Loretta
till
the
12th
of
the
same
Month.
We
staid
there
for
a
few
days
,
and
on
the
16th
set
forth
for
Peruge
,
where
we
had
many
Acquaintance
,
and
we
made
what
haste
we
could
for
to
get
thither
the
18th
;
we
staid
there
for
the
rest
of
the
month
,
for
our
own
consolation
and
that
of
our
Friends
.
We
parted
from
thence
the
first
of
September
,
and
partly
out
of
Devotion
,
partly
out
of
Curiosity
,
we
went
to
Mount
Corano
,
where
there
is
a
Religious
House
,
in
which
place
they
live
in
great
austerity
;
thence
to
Alvernia
and
Camaldoli
.
We
employed
seven
days
in
that
Progress
with
much
satisfaction
,
then
returned
to
Peruge
,
in
order
to
go
for
Rome
,
where
we
at
last
arrived
on
the
17th
of
the
same
month
;
whether
I
had
no
sooner
got
,
but
I
made
it
my
business
to
gain
admittance
for
to
prostrate
my self
at
his
Holiness
feet
,
which
I
soon
effected
,
who
welcomed
me
kindly
,
and
to
whom
I
gave
a
particular
Account
of
my
Negotiation
,
wherewith
he
expressed
himself
to
be
extreamly
satisfied
.
Remarks
upon
the
〈◊〉
Chapter
.
THE
Author
of
this
Relation
is
not
exact
enough
in
his
Report
of
the
Turks
;
first
of
all
,
there
is
but
little
appearance
that
they
have
taken
all
the
Clocks
of
the
Levant
to
make
Artillery
with
them
;
for
that
Metal
whereof
they
are
compos'd
is
not
at
all
proper
to
make
Cannon
.
If
they
then
depriv'd
the
Christians
of
their
Obedience
,
it
was
rather
an
Effect
of
their
Policy
than
Oeconomy
,
for
that
the
sound
of
these
Clocks
might
serve
for
a
Signal
for
the
execution
of
Revolts
,
and
to
give
the
Alarm
to
all
in
a
short
time
.
Neither
is
it
true
,
that
the
Men
get
up
to
the
tops
of
the
Minaretts
or
Steeples
of
the
Turks
,
for
to
supply
the
want
of
Clocks
,
in
crying
,
't
is
such
an
hour
,
or
such
an
hour
of
the
day
:
but
the
Author
hath
heard
say
,
that
the
Turks
,
instead
of
Clocks
,
are
served
with
the
Voices
of
Men
,
for
to
give
notice
of
Prayers
,
from
the
top
of
the
Moschs
;
in
effect
this
Officer
crys
with
all
his
force
three
times
from
the
top
of
the
Minarett
,
Allah
Ecber
,
that
is
,
God
is
Great
;
then
he
continues
to
say
for
three
times
,
Esched
en
allah
illah
allah
,
I
testifie
there
is
no
other
God
,
but
God
:
then
he
says
again
three
times
,
Eschen
en
Mohammed
resoul
allah
,
I
witness
that
Mahomet
is
his
Prophet
.
He
adds
some
other
Articles
,
as
,
Hai
allassalat
,
God
live
by
Prayer
;
Hai
alaphaleh
,
Live
to
Salvation
;
Allah
Ecber
,
God
is
Great
;
L'allah
illa
,
allah
,
There
is
no
other
God
but
God
.
He
says
also
at
Noon
,
and
in
the
Evening
,
and
about
an
hour
and
a
quarter
after
Sun-setting
,
En
allah
ou
Malaikto
falouna
ala
el
Nabi
,
That
God
and
his
Angels
bless
the
Prophet
.
In
the
third
place
,
the
Turks
come
but
five
times
a
day
to
Prayers
,
as
every-body
knows
;
't
is
true
,
that
there
be
two
other
Prayers
,
but
they
are
voluntary
,
the
first
of
which
we
may
call
that
of
Supererogation
,
since
they
are
free
to
be
at
it
or
no
,
is
perform'd
an
hour
and
an
half
before
Morning-prayer
;
the
other
is
done
every
Friday
,
at
Nine
of
the
Clock
,
but
there
are
none
but
the
Officers
of
the
Mosch
and
some
other
Zealots
that
assist
thereat
.
In
the
fourth
place
,
the
Author
does
not
well
use
the
Arabic
words
which
the
Turks
pronounce
aloud
in
their
Moschs
;
't
is
easie
to
correct
them
by
what
I
am
about
to
say
,
for
they
do
not
give
to
Mahomet
the
Quality
of
Companion
of
God
,
but
that
of
Resoul
allah
,
that
is
,
the
Envoy
of
God
.
Mahomet
affects
to
take
the
Names
which
God
gave
Moses
in
the
Old
Testament
,
and
to
our
Lord
in
the
New
.
As
to
the
Fashion
the
Turks
observe
at
their
Prayers
,
I
believe
that
they
have
taken
them
from
the
Jews
,
for
they
wag
their
Heads
very
much
in
the
reading
of
the
Law
in
their
Synagogues
;
but
the
Mahometans
go
beyond
them
.
'T
is
a
pleasant
thing
to
see
the
Turkish
Children
,
when
they
repeat
in
their
Schools
some
Verses
of
the
Alcoran
,
especially
when
they
pronounce
the
word
Allah
,
how
they
throw
their
Heads
backwards
and
forwards
:
I
do
not
question
but
that
all
these
Motions
have
their
Reasons
,
I
believe
they
make
use
of
'em
at
least
to
hinder
their
sleeping
during
their
Prayers
,
which
happens
too
often
amongst
us
.
They
say
immediately
in
putting
their
Hands
to
their
Ear
,
Allah
Ecber
,
God
is
great
;
and
afterwards
laying
them
across
their
Breast
,
Rabbena
lac
Elmegd
,
Lord
,
to
thee
the
Glory
:
after
that
they
prostrate
themselves
,
saying
,
Allah
Ecber
,
God
is
great
.
This
last
Action
is
doubtless
an
Adoration
,
for
that
is
the
manner
of
adoring
amongst
the
Eastern
Nations
;
and
we
have
divers
Examples
hereof
in
the
Old
Testament
:
't
is
also
the
way
of
saluting
Persons
of
great
quality
,
't
is
used
in
respect
to
the
Pope
.
The
three
Estates
harangue
the
King
upon
their
Knees
;
but
as
to
Cardinals
and
Bishops
,
they
only
kiss
the
Border
of
their
Robes
in
doing
of
them
reverence
;
they
are
marks
of
a
profound
Respect
,
which
have
been
introduced
into
the
Ceremonies
of
Religion
,
wherefore
we
ought
not
to
ridicule
these
Prostrations
which
the
Turks
use
at
their
Prayers
,
for
we
cannot
be
too
humble
in
the
presence
of
God
.
I
remember
to
have
heard
a
Jew
say
,
that
it
was
to
be
read
in
one
of
their
Authors
,
that
the
Reason
which
moved
them
to
agitate
their
Heads
at
Prayers
was
,
for
that
Prayer
is
like
unto
a
Flambeau
,
that
burns
the
Flames
off
which
is
in
continual
agitation
,
and
seems
always
to
fly
up
;
but
the
more
learned
Jews
say
,
that
this
Custom
is
founded
upon
those
words
of
David
,
All
my
bones
shall
say
,
Lord
,
who
is
like
unto
thee
?
As
to
the
Greeks
,
whom
the
Author
speaks
of
in
this
Chapter
,
it
seems
that
they
have
been
,
forced
to
use
these
sort
of
Movements
for
to
divert
the
Jealousie
of
the
Turks
,
who
would
not
be
well
satisfied
to
see
them
so
well
united
with
us
.
As
the
Greeks
are
nourish'd
up
in
that
aversion
for
the
Roman
Church
,
one
ought
not
to
be
astonished
if
they
contemn
its
Ceremonies
,
and
look
upon
them
as
Prophanations
;
besides
that
,
the
long
and
continual
Disputes
that
have
been
between
both
Churches
hath
not
a
little
contributed
to
entertain
this
Aversion
:
in
the
mean
time
,
we
ought
not
to
attribute
to
all
the
Nation
a
Vice
that
regar●s
none
but
a
few
false
Zealots
;
one
need
but
consult
for
this
purpose
the
oriental
right
,
bearing
the
Title
of
the
Answers
of
the
Patriarchs
;
the
matters
in
question
are
there
propos'd
,
and
very
judiciously
decided
.
The
Author
continues
to
render
the
Greeks
odious
,
in
aggravating
their
ill
conduct
in
the
administration
of
Penance
,
as
if
they
deferred
not
to
grant
Absolution
to
the
Penitent
for
the
space
of
four
or
five-Years
,
but
through
a
Contempt
they
had
of
the
Roman
Church
,
which
obligeth
every
one
in
particular
to
communicate
at
least
once
a
Year
:
but
we
must
render
the
Greeks
Justice
,
for
they
follow
herein
for
the
most
part
the
usage
of
their
Church
,
which
is
very
ancient
.
If
a
new
Right
hath
introduc'd
a
new
Discipline
into
the
Church
of
Rome
,
ought
we
for
that
reason
to
condemn
all
those
Churches
which
conform
not
themselves
to
this
Discipline
;
for
that
which
is
neither
against
the
Faith
nor
good
Manners
ought
to
be
indifferent
.
It
is
the
Duty
also
of
an
honest
man
and
a
good
Christian
,
to
become
conformable
to
the
Manners
and
Discipline
of
them
amongst
whom
he
lives
;
but
't
is
certain
that
the
Greeks
,
which
are
not
latiniz'd
,
follow
yet
to
this
day
a
good
part
of
the
ancient
Discipline
in
the
administration
of
Penance
:
They
have
their
penitential
Books
which
regulate
them
,
and
it
is
not
their
Caprice
which
makes
them
impose
one
Penance
sooner
than
another
,
but
they
follow
their
Canons
herein
.
There
is
nothing
this
day
more
common
amongst
them
than
to
separate
their
Penitent
from
the
Communion
for
a
Year
or
two
,
and
sometimes
more
.
I
see
also
no
reason
why
the
Author
should
charge
the
Greeks
of
Ignorance
and
Superstition
,
because
a
Confessor
refuseth
Absolution
to
a
Penitent
before
he
calls
seven
other
Priests
for
to
have
their
Consent
in
the
absolving
of
him
.
I
confess
,
this
manner
of
acting
may
seem
strange
to
them
who
consult
no
other
than
the
present
Custom
;
but
if
any
takes
the
pains
to
look
back
towards
the
first
Ages
of
the
Church
,
he
shall
observe
,
that
this
Custom
was
also
in
use
at
Rome
.
Did
not
the
Pope
Cornelius
assemble
the
Priests
and
Bishops
which
were
then
at
Rome
to
deliberate
about
a
Penance
that
he
ought
to
inflict
upon
some
Schismaticks
which
re-enter'd
into
the
Church
?
'T
is
therefore
no
very
surprizing
thing
to
see
a
Papas
or
Greek
Priest
deliberate
with
his
fellow-brethren
touching
a
Penance
he
ought
to
impose
upon
a
man
,
who
being
engag'd
in
the
Service
of
a
Romanist
,
had
every
day
near
occasions
to
offend
against
the
Ceremonies
of
his
own
Religion
,
whether
in
performing
Abstinence
on
a
Saturday
,
or
in
eating
of
Blood
,
or
in
not
observing
some
other
Article
of
the
Greek
Discipline
.
I
confess
nevertheless
,
that
when
the
Papasses
assemble
about
matters
that
require
not
their
meeting
,
and
with
a
design
only
to
exact
Mony
,
that
that
Abuse
ought
to
be
condemn'd
,
and
not
the
thing
in
it self
.
It
seems
also
,
that
the
Author
would
ridicule
the
Greeks
under
pretence
that
they
cause
the
Penitent
to
lye
upon
the
Ground
,
and
in
that
posture
recite
over
him
certain
Prayers
in
form
of
an
Absolution
,
not
knowing
that
the
Greeks
confess
ordinarily
sitting
,
and
that
they
are
content
to
prostrate
themselves
twice
,
to
wit
,
at
the
beginning
,
when
they
demand
the
Benediction
of
the
Priest
,
who
for
that
purpose
invokes
upon
them
the
Grace
of
the
Holy
Spirit
;
and
at
the
end
,
when
the
same
Priest
prays
also
,
that
God
would
enable
them
to
accomplish
the
Penance
imposed
upon
them
.
Moreover
,
if
the
Greek
Priests
take
Mony
for
granting
Absolutions
,
they
are
the
more
excusable
,
by
reason
of
the
Misery
they
are
in
at
present
.
They
have
no
Benefices
,
as
our
Clergy
;
and
they
are
obliged
to
pay
certain
Summs
to
their
Bishops
,
as
their
Bishops
also
do
the
same
to
the
Patriarch
,
and
finally
,
the
Patriarch
to
the
Grand
Seignior
.
In
a
word
,
it
may
be
reckon'd
amongst
their
Misfortunes
;
and
if
you
find
it
not
strange
,
that
the
most
part
of
the
Latin
Priests
since
the
introduction
of
the
new
Rights
,
subsist
upon
their
Masses
and
Confessions
,
why
is
that
blamable
in
the
Papases
,
who
have
much
more
reason
,
as
being
reduced
to
a
far
greater
necessity
?
Remarks
upon
the
〈◊〉
Chapter
.
THere
are
many
things
in
this
Chapter
touching
the
Belief
the
Turks
,
that
stand
in
need
of
Reformation
,
or
further
clearing
.
First
,
They
do
not
give
the
name
of
Scerif
,
but
that
of
Hadgi
,
to
those
who
make
the
Journey
to
Meccha
;
besides
,
the
word
Scerif
signifies
Illustrious
,
and
not
Saint
.
As
Meccha
is
to
the
Turks
,
the
same
as
the
Holy
Land
and
Jerusalem
were
formerly
to
the
Jews
,
so
the
Mahometans
use
divers
things
which
are
conformable
to
the
ceremonies
of
the
Jews
,
for
the
word
Hadgi
is
taken
from
the
Hebrew
word
Hagag
,
which
signifies
to
celebrate
a
Feast
;
insomuch
that
Hadgi
,
amongst
the
Turks
,
is
he
who
makes
a
Journey
into
Meccha
,
for
to
perform
there
the
Feast
of
Feasts
,
as
they
said
amongst
the
Jews
,
to
go
to
Jerusalem
to
keep
their
Passover
.
In
effect
,
the
Mahometans
call
the
Temple
of
Meccha
,
Beit
allah
,
the
House
of
God
,
which
is
the
name
the
Jews
gave
to
their
Temple
.
There
is
no
other
place
also
where
the
Turks
offer
Sacrifice
but
there
,
as
there
was
amongst
the
Jews
but
Jerusalem
,
where
it
was
permitted
them
to
Sacrifice
;
they
give
moreover
the
name
of
Corban
to
that
Sacrifice
:
and
,
in
effect
,
they
kill
a
great
number
of
Sheep
,
which
are
afterwards
distributed
among
the
Poor
.
They
make
at
Constantinople
,
at
the
same
time
,
a
kind
of
commemorating
Corban
,
for
to
represent
the
Sacrifice
that
is
performed
at
Meccha
;
nevertheless
,
the
Sacrifice
of
Constantinople
hath
this
reality
in
it
,
That
they
offer
also
there
true
Victims
,
as
tho'
it
be
but
a
Memorial
of
that
which
is
done
in
the
Territory
of
Meccha
,
which
is
a
place
consecrated
for
that
use
.
This
same
place
was
frequented
before
Mahomet's
time
,
for
the
Arabs
Journied
thither
in
honour
of
the
Progress
of
Abraham
,
whom
they
believe
to
be
Author
of
part
of
the
Ceremonies
that
are
used
at
Meccha
.
Their
Priests
are
called
Imams
,
not
Santons
,
for
Santon
is
taken
for
a
kind
of
Religious
Order
.
Those
Priests
who
apply
their
Cares
to
the
Moschs
,
ought
to
be
knowing
in
the
Alcoran
;
there
are
amongst
them
others
that
may
be
called
Chaplains
,
or
Almoners
,
for
they
attend
on
Persons
of
Quality
,
who
not
being
able
to
go
daily
to
the
Mosch
,
cause
the
Alcoran
to
be
read
unto
them
by
these
sort
of
Almoners
or
Chaplains
.
One
may
add
also
to
these
another
kind
of
Beneficiars
,
who
much
resemble
our
Canons
,
and
other
Ecclesiasticks
,
of
Collegiate
Churches
;
these
last
have
the
Alcoran
divided
into
divers
parcels
,
and
read
one
Paragraph
every
day
,
insomuch
that
it
might
be
truly
said
of
them
,
Beneficium
est
propter
Officium
,
for
the
Revenues
of
their
Prebendaries
consist
mostly
in
these
sort
of
Lectures
,
for
which
they
are
paid
.
There
are
also
lesser
Benefices
,
which
are
as
Chapels
or
Hospitals
,
which
Princes
or
particular
Persons
have
founded
,
to
the
end
they
might
there
be
pray'd
for
after
their
deaths
,
and
that
they
performed
certain
Charities
set
forth
in
the
Title
of
the
Foundation
.
I
shall
say
nothing
of
the
Khat●b
of
the
Mosch
,
which
is
properly
that
which
we
call
the
Curate
of
the
Parish
;
this
Person
placeth
himself
on
an
advanced
ground
,
and
reads
what
Surate
or
Chapter
he
pleaseth
.
He
reserves
the
largest
Chapters
for
Fridays
,
for
that
the
Duty
of
that
day
is
longer
,
and
that
they
use
much
more
Adorations
or
Prostrations
than
on
all
the
other
days
of
the
Week
.
Besides
these
Curates
,
they
have
Scheics
,
or
Preachers
,
which
hold
the
Alcoran
open
before
them
,
and
read
some
Verse
thereof
for
a
Text
to
their
Sermon
:
They
set
forth
the
different
Interpretations
of
the
Mahometan
Doctors
upon
that
Text
,
and
for
to
confirm
their
Assertions
,
they
have
recourse
to
certain
Narrations
,
which
resemble
rather
Fables
than
true
Histories
.
They
enlarge
also
much
upon
the
Moral
part
,
and
preach
vigorously
against
Vices
.
As
to
the
Religious
Turks
,
whom
the
Author
calls
inconsiderable
Persons
,
there
are
divers
sorts
of
them
;
they
are
distinguished
ordinarily
by
the
difference
of
their
Habits
,
manner
of
Living
,
and
various
Rules
and
Constitutions
,
for
you
shall
find
some
that
make
Profession
of
Poverty
,
others
of
Chastity
,
others
of
perpetual
Fasting
:
Others
again
apply
themselves
entirely
to
a
contemplative
Life
,
and
every
one
carries
about
him
the
marks
of
his
Profession
.
Those
which
have
feathers
on
their
Heads
,
pretend
to
discover
thereby
,
that
they
are
Men
of
Meditation
,
and
receive
Revelations
.
Those
whose
Habits
are
made
up
with
pieces
of
divers
colours
,
believe
by
that
to
expose
their
Poverty
to
view
.
There
are
some
also
who
carry
somewhat
at
the
Ear
,
to
set
forth
their
Obedience
and
Submission
to
the
Spirit
,
which
transports
them
to
extasies
.
The
Chains
that
some
of
them
have
at
their
Necks
or
Arms
,
are
demonstrations
of
the
vehemency
of
the
Spirit
which
agitates
them
.
They
have
also
a
sort
of
Monks
which
live
in
Community
,
and
Hermits
that
inhabit
the
Desarts
.
Besides
these
,
there
are
amongst
them
also
Mendicants
,
who
live
upon
Alms.
There
are
others
who
imploy
themselves
altogether
to
Works
of
Charity
,
and
the
good
of
their
Neighbour
;
as
they
esteem
themselves
for
the
most
part
to
be
infinitely
above
others
,
so
they
say
with
the
Pharisee
in
the
Gospel
,
I
am
not
as
other
men
.
Every
one
of
them
believes
he
is
in
the
true
state
of
Perfection
,
but
in
the
mean
time
they
differ
extreamly
in
their
Sentiments
;
for
one
Sect
is
perswaded
that
there
is
nothing
but
the
Grace
and
Mercy
of
God
that
can
save
Men
;
others
,
on
the
contrary
,
pretend
they
cannot
be
saved
without
good
Works
;
and
that
our
Salvation
depends
entirely
upon
the
use
we
make
of
our
Liberty
.
These
last
pray
much
more
to
God
than
the
others
,
and
they
rise
up
in
the
night
for
to
sing
together
L'alla
illa
allah
.
—
Every
one
supports
his
opinion
with
Visions
and
Miracles
,
and
they
have
the
History
of
their
Saints
,
which
they
endeavour
to
imitate
.
These
Religious
can
never
agree
with
the
Imams
or
Priests
of
the
Mosques
,
they
bear
them
envy
,
and
pretend
that
they
lead
a
better
Life
;
and
that
their
Prayers
also
are
more
efficacious
,
and
for
that
reason
the
Alms
of
the
People
ought
rather
to
belong
to
them
than
to
the
Priests
.
But
the
Priests
make
answer
to
that
,
That
the
Alms
are
only
due
to
them
,
upon
the
account
of
their
Benefices
,
which
oblige
them
to
take
care
of
the
People
;
and
that
it
belongs
properly
to
them
,
and
not
to
the
Religious
,
to
teach
the
Law
of
the
Prophet
.
They
hold
that
there
has
been
a
great
dispute
had
about
this
subject
under
Sultan
Amurath
the
Second
,
who
was
obliged
to
support
the
Religious
,
under
the
pretence
of
a
Miracle
which
befel
in
their
favour
,
altho'
reason
and
good
sence
made
him
incline
to
the
part
of
the
Priests
and
Officers
of
the
Mosques
.
It
was
the
same
Amurath
,
who
seeing
himself
in
great
danger
in
the
Battle
of
Varne
,
against
the
Hungarians
and
Poles
,
made
a
Vow
,
if
he
escaped
,
he
would
confine
himself
into
a
Monastery
,
and
do
Penance
there
the
remainder
of
his
days
.
In
effect
,
the
Mahometans
make
also
Vows
,
and
the
Religions
entertain
them
in
that
Custom
as
much
as
they
can
,
for
they
are
benefitted
thereby
;
and
they
have
likewise
,
to
that
end
,
certain
days
of
Devotion
set
apart
,
when
they
go
to
visit
the
Sepulchres
of
their
most
famous
Saints
,
for
to
obtain
fair
Weather
or
Rain
.
In
a
word
,
to
recommend
unto
them
all
their
Affairs
;
and
if
one
would
believe
them
,
they
want
neither
Histories
nor
Miracles
for
to
give
Authority
to
their
Devotions
.
As
Mahometanism
is
a
Communion
of
the
Jewish
and
Christian
Religion
,
we
ought
not
to
be
surprized
to
see
amongst
the
Turks
divers
things
which
are
observed
amongst
us
;
those
which
have
a
perfect
cognizance
of
these
two
Religious
,
may
easily
shew
the
Original
of
most
part
of
the
Mahometan
Ceremonies
,
and
if
I
were
not
afraid
least
that
would
detain
me
too
long
,
I
would
produce
divers
Examples
hereof
,
but
I
will
simply
confine
my self
to
that
which
my
Brother
hath
treated
of
;
wherefore
I
pass
on
to
their
Chaplets
.
'T
is
true
as
our
Author
has
observed
,
that
the
grains
of
their
Chaplets
are
not
unequal
according
to
the
fashion
of
the
Christians
;
they
do
not
recite
also
past
two
different
Prayers
,
and
by
consequence
have
no
need
of
divers
grains
for
to
keep
them
in
mind
.
They
have
,
nevertheless
,
some
distinction
in
their
Chaplets
,
that
consist
of
an
hundred
Beads
,
for
they
divide
them
into
three
parts
,
and
say
at
one
of
thee
parts
,
33
times
,
Souban
lallah
;
that
is
,
God
is
praise-worthy
.
Upon
the
other
,
Elhamel
allah
;
Glory
to
God
.
And
lastly
,
upon
the
third
,
Allah
Lober
,
God
is
great
.
These
three
times
33
,
making
no
more
than
fourscore
and
nineteen
,
they
have
therefore
added
another
Prayer
at
the
head
of
the
Chaplet
,
for
to
make
up
the
number
an
hundred
;
't
is
in
that
their
Beads
are
a
little
like
unto
ours
,
for
besides
the
crown
,
or
the
round
of
their
Chaplet
,
there
is
another
thing
about
,
which
makes
up
the
place
of
that
in
ours
,
which
is
called
the
cross
of
the
Chaplet
.
That
Chaplet
,
according
to
my
judgment
,
hath
taken
its
original
from
Mea
Beracot
,
or
the
hundred
Benedictions
which
the
Jews
are
obliged
to
recite
daily
.
The
Jews
and
Mahometans
have
this
common
,
that
they
almost
do
nothing
without
pronouncing
some
praise
or
benediction
;
but
as
the
Mahometans
have
reduced
these
hundred
Benedictions
into
three
sorts
of
Thanksgivings
,
that
hath
obliged
them
to
divide
that
Chaplet
into
three
parts
,
as
the
Christians
have
divided
theirs
into
tens
,
for
to
observe
the
manner
of
their
Paters
and
Ave's
;
besides
their
reciting
of
that
Chaplet
in
particular
,
they
have
Singing-men
for
to
sing
them
aloud
in
their
Mosques
.
When
Mahomet
forbad
the
eating
of
Pork
,
he
had
no
other
design
than
that
he
might
not
separate
the
Jews
too
far
from
his
Religion
,
which
is
the
reason
that
the
Mahometans
,
who
are
half
Jews
,
take
a
great
deal
of
precaution
that
they
eat
no
other
Animals
whom
they
esteem
unclean
;
the
reason
which
our
Author
produceth
is
a
merry
Tale
only
.
As
to
Wine
,
it
is
not
directly
forbidden
,
and
it
seems
that
it
was
rather
Councel
than
Precept
.
Perhaps
Mahomet
was
desirous
that
his
Religion
should
have
that
in
common
with
the
Nazareans
of
the
Old
Testament
,
for
to
discover
its
perfection
;
and
besides
,
there
is
nothing
that
brings
greater
order
and
utility
to
the
State
than
his
Prohibition
.
As
the
Turks
are
more
sober
than
we
,
they
submit
themselves
without
difficulty
to
this
Rule
;
they
bring
other
Reasons
for
this
injunction
than
that
which
our
Author
produceth
,
but
one
ought
not
to
rely
upon
all
the
Histories
which
the
Turks
set
forth
,
for
to
illuminate
and
support
the
difficulties
that
are
found
in
their
Religion
,
for
they
make
no
scruple
to
invent
them
at
their
pleasure
,
wherein
they
have
imitated
the
Jews
,
who
stuff
their
Books
with
infinity
of
Fables
.
This
Vice
is
also
common
to
all
the
Christians
of
the
Levant
,
as
may
be
seen
in
their
Books
,
wherefore
we
ought
to
be
cautious
of
them
.
'T
is
certain
that
the
Turks
have
taken
their
ablutions
from
the
Jews
,
for
they
retain
their
Ceremonies
touching
the
Fashion
and
Manner
of
washing
;
they
have
also
imitated
them
in
their
Praises
and
Benedictions
which
they
recite
,
when
they
wash
either
their
Hands
,
Face
,
or
any
other
part
of
their
body
,
but
nevertheless
,
it
seems
that
they
have
no
set
form
of
Benedictions
as
the
Jews
have
,
for
I
have
read
differences
upon
that
subject
.
They
purifie
themselves
always
before
Prayers
,
and
't
is
for
that
reason
that
they
then
wash
their
hands
for
three
times
,
and
at
the
same
conjuncture
recite
a
Praise
to
God
;
they
observe
the
same
thing
at
the
washing
of
their
faces
,
and
other
parts
of
their
bodies
.
I
'll
say
nothing
here
of
their
Baths
,
for
that
would
detain
me
too
long
,
I
'll
only
observe
that
they
retain
so
great
a
veneration
for
these
sort
of
Purifyings
,
that
they
seem
not
to
have
retained
Circumcisions
but
through
coherency
with
these
Ablutions
,
for
they
pretend
with
the
Jews
,
that
if
the
least
part
of
their
bodies
remain●d
unw●shed
,
the
bathing
would
be
worth
nothing
;
so
that
it
was
for
that
reason
principally
that
they
established
Circumcision
,
to
the
end
that
the
skin
being
not
the
part
which
was
hidden
of
that
skin
before
the
Circumcision
,
might
remain
all
open
,
and
that
so
it
might
be
washed
;
therefore
they
place
Circumcision
amongst
the
different
kinds
of
purity
and
cleanness
,
which
they
are
obliged
to
observe
.
'T
is
for
that
reason
that
they
take
care
to
circumcise
those
that
are
Naturalized
as
little
as
they
can
,
and
't
is
no
ordinary
thing
to
see
persons
thus
used
from
their
birth
,
since
the
Jews
have
a
Law
which
provides
in
that
case
,
that
't
is
sufficient
to
draw
blood
,
and
afterwards
they
are
to
be
esteemed
Jews
without
any
other
form
of
Circumcision
.
The
Jews
do
also
affirm
that
Adam
,
Seth
,
Noah
,
and
divers
others
of
the
ancient
Patriarchs
,
were
circumcised
from
their
birth
,
and
they
ground
it
upon
this
,
That
it
was
impossible
for
them
to
enter
into
Paradice
without
being
circumcised
.
The
Mahometan
Doctors
affirm
also
,
That
their
Prophet
Mahomet
was
circumcised
;
which
they
have
assuredly
taken
from
the
Jewish
Books
.
The
Author
does
not
exactly
relate
the
History
of
the
Cord
that
traverseth
the
Valley
of
Jehosaphat
,
and
upon
which
all
the
World
must
pass
for
to
present
themselves
to
Judgment
:
That
which
gave
occasion
to
this
Fable
is
,
That
the
Mahometans
believed
,
that
at
the
last
day
of
Judgment
,
all
the
World
shall
pass
upon
a
thread
as
small
as
a
hair
,
which
will
be
extended
from
one
end
of
Hell
to
another
,
and
that
the
Just
shall
pass
quicker
than
Lightning
over
this
Bridge
,
whereas
those
that
will
be
loaden
with
a
great
number
of
sins
,
shall
crawl
along
with
much
difficulty
,
and
fall
at
last
into
Hell
.
'T
is
easie
to
see
that
they
have
taken
this
Fable
from
the
words
of
the
Evangelist
,
where
't
is
said
,
That
the
way
which
leads
to
Salvation
is
very
narrow
.
But
as
I
have
already
said
,
the
People
of
the
Levant
please
themselves
much
with
these
sort
of
imaginations
which
Men
of
Sense
will
regard
as
Parables
,
and
they
are
but
Simpletons
that
take
them
for
true
Histories
.
I
shall
touch
somewhat
here
of
the
Theology
of
the
Mahometans
,
for
a
supply
to
that
which
is
wanting
in
the
description
which
our
Author
made
of
their
Belief
.
He
very
well
observed
,
that
the
Turks
honour
indeed
the
memory
of
Jesus
Christ
,
but
that
they
will
not
acknowledge
him
for
God
,
nor
for
the
Son
of
God
.
In
effect
,
one
of
the
first
Instructions
which
they
give
to
their
Children
in
their
Catechism
,
is
,
That
God
hath
no
Wife
,
that
he
is
neither
Male
nor
Female
,
and
that
consequently
he
is
uncapable
of
Generation
.
Which
is
conformable
to
the
words
of
Mahomet
in
his
Alcoran
,
where
he
expresly
saith
,
That
God
hath
no
Children
,
for
he
hath
no
Wife
;
and
the
most
able
Mahometans
expound
these
words
of
the
eternal
God
to
his
Son
,
This
day
have
I
begotten
thee
,
by
these
,
have
I
brought
up
and
nourished
thee
.
Thus
you
may
see
how
they
fortify
themselves
against
the
Mystery
of
the
Trinity
.
The
first
Axiom
of
their
Theology
is
taken
from
these
words
of
Deuteronomy
,
which
the
Jews
repeat
so
often
,
Hear
,
O
Israel
,
the
Lord
our
God
is
one
;
for
they
substitute
in
place
thereof
,
L'allah
illa
allah
,
There
is
no
other
God
but
God
:
Insomuch
that
it
may
be
said
,
that
their
L'allah
is
the
Prayer
Scema
of
the
Jews
,
they
differ
however
from
them
,
in
that
they
add
to
their
L'allah
these
other
words
,
En
Mahommed
resoul
allah
,
And
Mahomet
is
the
Envoy
of
God
;
and
that
,
without
doubt
,
in
imitation
of
that
which
our
Lord
hath
said
in
St.
John
,
This
is
life
eternal
,
that
thou
shouldst
know
the
true
God
,
and
Jesus
Christ
whom
he
hath
sent
.
There
is
nothing
more
often
repeated
in
the
Alcoran
than
these
words
,
La
illah
hou
;
There
is
no
other
God
but
he
.
I
have
an
ancient
Copy
thereof
,
where
they
are
always
written
in
Capital
Letters
,
for
to
distinguish
them
from
the
rest
of
the
Text
,
as
also
many
other
expressions
like
unto
'em
.
As
for
Example
:
Va
illakcom
illah
vahhid
;
And
your
God
is
God
alone
.
Ana
illah
la
illah
illa
ana
,
I
am
God
,
and
there
is
no
other
God
but
me
.
La
illah
illa
ant
,
There
is
no
other
God
but
thou
.
Mahomet
hath
affected
this
so
frequent
a
repetition
of
the
same
thing
,
for
to
conform
himself
to
the
Jews
,
who
affect
it
yet
more
;
and
that
which
plainly
proves
that
the
Mahometans
imitated
the
Jews
,
is
because
they
retain
it
even
to
their
gestures
.
For
when
the
Santons
say
,
La
illah
illa
hou
,
There
is
no
other
God
but
him
,
you
would
say
they
are
mad
,
so
much
they
agitate
and
wagg
their
heads
from
one
side
to
another
,
crying
as
Men
possess'd
with
the
Devil
.
The
Jews
do
the
same
thing
when
they
recite
the
Prayer
or
Benediction
Scema
,
Israel
—
which
is
la
illah
—
of
the
Turks
,
for
they
turn
their
heads
towards
the
four
Parts
of
the
World
,
for
to
notifie
that
God
is
every
where
,
and
Lord
of
the
Universe
.
These
Santons
moreover
,
in
singing
the
word
hou
,
him
,
which
is
the
last
of
the
Praise
,
la
illah
—
prolong
the
singing
thereof
as
long
as
they
have
breath
to
draw
,
and
when
they
are
at
the
end
,
they
make
an
effort
for
to
pronounce
it
louder
,
as
if
they
breathed
their
last
sigh
.
The
Jews
observe
the
same
thing
at
the
last
word
of
their
Scoma
,
which
is
,
Had
,
one
,
for
they
rest
sometimes
a
whole
hour
upon
that
word
;
and
when
they
are
at
the
last
letter
,
they
throw
their
heads
here
and
there
,
and
you
would
take
them
for
mad
.
And
so
the
Santons
and
Turks
,
which
imitate
them
,
are
in
that
but
Representatives
of
the
Jews
,
as
in
the
most
part
of
their
other
Ceremonies
.
The
second
Axiom
of
their
Theology
is
comprehended
in
these
words
,
Ou
Mohammed
resoul
allah
,
And
Mahomet
is
the
Envoy
of
God
.
Of
all
the
qualities
that
Mahomet
takes
in
his
Alcoran
,
this
same
is
the
principal
,
't
is
writ
in
great
Characters
in
the
Manuscript
I
have
already
spoken
of
;
and
when
any
one
embraceth
the
Turkish
Belief
,
they
are
content
to
have
him
only
pronounce
these
words
,
La
illah
illallah
,
ou
Mohammed
resoul
,
allah
,
There
is
no
other
God
but
God
,
and
Mahomet
is
the
Envoy
of
God
.
'T
is
in
this
sence
that
our
Author
ought
to
be
understood
,
when
he
saith
.
They
worship
no
other
God
but
Mahomet
,
for
that
they
look
upon
him
to
be
a
true
Prophet
,
whom
God
hath
sent
to
reform
Religion
.
And
't
is
upon
that
Mission
that
their
Belief
is
grounded
,
insomuch
that
it
is
necessary
they
should
make
mention
of
it
in
their
Profession
of
Faith
:
Not
but
that
they
have
regard
to
Moses
,
our
Lord
,
and
the
other
Prophets
,
but
as
our
Author
observes
,
Mahomet
,
according
to
their
sentiments
,
is
a
greater
Prophet
than
they
,
for
they
hold
him
for
the
Envoy
of
God
by
way
of
Excellency
,
and
for
the
Comforter
that
is
spoken
of
in
the
Gospel
.
They
believe
that
God
hath
sent
from
Heaven
Sacred
Books
to
divers
Prophets
,
and
that
he
made
use
for
that
purpose
of
the
Ministry
of
the
Angel
Gabriel
;
that
Moses
received
the
Law
in
that
manner
,
David
the
Psalms
,
Jesus
,
the
Son
of
Mary
,
the
Gospel
,
and
other
Prophets
other
Books
,
to
the
number
of
104
,
but
that
since
the
descent
of
the
Alcoran
,
which
was
in
coming
down
no
less
than
23
years
,
these
Books
are
no
longer
Authentick
,
and
so
ought
not
to
be
followed
as
infallible
Rules
.
Besides
the
quality
of
Prophet
,
which
the
Mahometans
give
to
our
Lord
,
the
Alcoran
stiles
him
also
Kalmet
allah
,
The
word
of
God
;
which
,
nevertheless
,
must
not
be
understood
as
if
they
believed
him
to
be
that
Word
which
is
in
God
from
all
eternity
,
but
after
the
manner
that
the
Jews
call
the
Prophets
,
the
Word
of
God
.
And
't
is
in
that
Sence
that
the
Socinians
expound
the
Gospel
of
St.
John
,
where
our
Lord
is
called
the
Word
,
which
they
have
assuredly
taken
from
the
Jews
.
There
is
nevertheless
a
certain
Sect
of
Mahometans
,
which
,
according
to
the
Report
of
Abraham
Ecchelensis
,
a
Maronite
,
believe
that
Jesus
Christ
being
the
Word
he
ought
to
be
God
,
for
that
the
Word
is
uncreated
;
but
there
is
a
great
deal
of
appearance
,
that
that
uncreated
Being
which
they
attribute
to
our
Lord
in
quality
of
the
Word
,
is
no
other
thing
but
that
same
uncreated
eternal
Being
which
is
attributed
to
their
Alcoran
,
in
imitation
of
the
Jews
,
who
say
also
that
their
Law
was
before
the
creation
of
the
World
,
which
ought
to
be
understood
of
the
Ideas
of
God
.
The
Word
of
God
is
no
other
in
that
place
,
according
to
the
sence
of
the
Mahometan
Doctors
,
but
his
Commandment
,
and
as
our
Lord
was
born
without
a
Father
in
an
extraordinary
manner
;
thus
,
say
they
,
that
he
is
the
Word
by
way
of
excellency
,
having
no
other
Parent
but
that
same
Commandment
of
God
,
who
created
the
World
out
of
nothing
.
For
the
Mahometans
believe
also
,
as
well
as
we
,
that
Jesus
Christ
was
born
of
a
Virgin
,
which
nevertheless
is
no
great
Miracle
in
their
eyes
,
for
they
pretend
to
have
amongst
them
divers
Persons
born
in
a
Supernatural
manner
;
and
as
the
Arabs
are
less
knowing
in
Physick
than
Metaphysick
,
they
easily
believe
the
Miraculous
Births
of
these
donatives
of
Heaven
.
They
have
two
sorts
of
Theology
,
to
wit
,
Positive
and
Scholastick
:
The
Positive
Theology
is
supported
by
the
Alcoran
and
Tradition
:
Instead
of
that
,
the
Scholastick
Theology
is
grounded
upon
Reason
.
There
are
amongst
them
Doctors
that
reject
the
last
as
new
,
and
invented
by
Man
,
and
pretend
that
it
destroys
the
true
Theology
,
which
ought
to
have
no
other
Principle
than
the
Word
of
God
;
that
is
,
The
Alcoran
and
Tradition
,
but
the
wiser
sort
believe
that
the
Scholastick
Theology
was
produced
with
time
as
a
necessary
Evil
,
and
that
't
is
very
useful
for
to
refute
new
Heresies
;
they
call
it
Alam
alcalam
,
which
signifies
a
Science
of
Words
or
Reasoning
.
Thus
Pocoke
,
in
the
translating
of
Abul
fagarius
,
interprets
Alam
alcalam
no
otherwise
than
Scholastick
Theology
.
In
effect
,
their
Theology
is
like
unto
that
they
learn
in
our
Schools
,
and
draws
its
Original
from
the
Arabs
,
who
have
translated
the
Books
of
Aristotle
into
their
Language
,
and
apply
themselves
solely
to
the
Metaphysicks
,
insomuch
that
the
Latins
are
beholding
to
them
at
this
day
for
all
their
more
subtil
Parts
in
their
Philosophy
and
Scholastick
Theology
,
for
the
first
Latin
Translations
of
the
Books
of
Aristotle
,
came
from
the
Book
of
Averroes
,
which
hath
been
translated
into
Latin
,
and
we
have
been
also
for
some
time
,
without
reading
Aristotle
in
the
Greek
.
One
ought
not
to
be
surprized
,
that
the
Latins
and
Arabs
handle
their
Theology
in
the
same
manner
,
since
they
have
extracted
their
method
from
the
same
Fountain
;
there
are
nevertheless
some
Arabs
,
who
rather
follow
the
method
of
Plato
than
Aristotle
,
for
that
this
last
seems
to
them
base
and
unworthy
the
Majesty
of
God
.
For
your
better
understanding
,
you
must
know
that
there
are
two
ways
of
speaking
of
the
Attributes
of
God
,
the
one
is
drawn
from
Plato
,
and
the
other
from
Aristotle
;
the
first
is
all
divine
,
and
regards
God
but
in
himself
;
the
other
all
humane
,
and
considers
God
in
respect
to
his
Creatures
.
St.
Augustin
hath
follow'd
the
first
manner
of
speaking
of
God
,
St.
Thomas
on
the
contrary
follow'd
the
second
.
The
Arabs
are
divided
amongst
themselves
upon
that
point
;
for
the
one
will
have
the
Essence
of
God
to
be
so
simple
in
it self
,
that
we
cannot
attribute
unto
him
an
Understanding
,
a
Will
,
a
Power
,
nor
any
other
Perfections
and
Attributes
that
are
ordinarily
given
him
;
't
is
not
that
they
say
,
God
knows
not
,
sees
not
,
and
hath
no
Power
;
but
they
believe
that
God
doth
all
this
by
his
Essence
;
which
is
so
simple
,
that
we
ought
not
to
observe
any
thing
that
may
diminish
the
Idea
of
that
Simplicity
which
comes
to
pass
,
say
they
,
in
giving
Attributes
to
God
;
for
this
word
Attribute
supposeth
something
upon
which
it
falleth
,
and
whereof
it
may
be
affirmed
.
Add
moreover
to
this
,
that
they
deny
these
Attributes
,
to
separate
as
far
as
possibly
they
can
the
Persons
from
the
Trinity
which
the
Christians
place
in
God
:
Others
on
the
contrary
pretend
that
these
sort
of
Attributes
are
no
way
incompatible
with
the
Divine
Essence
.
In
a
word
,
they
fall
into
the
same
Disputes
as
we
do
in
regard
to
the
Attributes
and
Perfections
of
God
:
for
there
are
some
who
distinguish
these
Attributes
,
and
also
the
Essence
,
as
do
the
Scotists
and
others
who
reject
that
distinction
,
and
support
themselves
with
Reasons
like
unto
them
we
read
in
the
Books
of
the
Thomists
.
Moreover
,
we
acknowledge
two
sorts
of
Theologies
,
one
of
which
is
called
Negative
,
for
that
,
in
regard
to
many
things
we
may
conceive
,
it
denies
they
may
be
said
of
God
:
and
the
other
Affirmative
,
for
that
it
affirms
of
God
all
those
things
that
include
no
Imperfections
.
So
the
Arabs
have
both
the
one
and
the
other
Theology
;
for
there
are
some
of
them
who
say
,
that
God
is
not
a
Substance
,
but
that
He
is
above
Substance
;
that
He
is
not
Power
,
but
that
He
is
above
Power
:
In
a
word
,
they
place
God
above
all
that
we
can
conceive
or
express
by
our
Words
.
This
sort
of
Theology
hath
been
in
use
since
the
first
Ages
of
Christianity
,
and
is
yet
to
this
day
much
in
esteem
.
As
to
the
Affirmative
Theology
,
there
are
amongst
them
a
number
of
Sects
,
which
yet
do
not
altogether
accord
,
and
speak
not
all
in
the
same
manner
of
the
Perfections
of
God
:
The
Mahometan
Doctors
glory
also
they
are
divided
into
many
Sects
.
You
must
nevertheless
observe
,
that
this
diversity
of
Opinion
is
no
ways
hurtful
to
the
State
;
for
they
all
agree
in
the
fundamental
Articles
of
Religion
;
and
as
the
fundamental
Articles
are
very
few
in
number
,
they
have
an
entire
liberty
to
dispute
of
an
Infinity
of
important
points
,
and
judge
of
'em
as
they
please
,
without
being
reputed
Hereticks
or
Schismaticks
for
it
.
This
great
Division
passeth
amongst
them
for
a
War
of
Metaphysicks
,
where
one
has
one
Sentiment
,
another
another
,
as
amongst
the
Scotists
and
Thomists
;
they
say
,
that
all
that
ought
to
be
believ'd
is
contain'd
in
the
Alcoran
and
Assona
or
Tradition
;
but
that
there
are
certain
difficult
points
therein
,
about
which
the
Doctors
ought
to
be
consulted
,
and
whose
Decision
they
ought
to
stand
to
;
however
,
they
do
not
believe
that
the
Decisions
of
their
Doctors
are
infallible
,
for
Probability
alone
sufficeth
to
put
their
Consciences
in
repose
;
and
altho'
they
might
be
false
,
they
do
not
sin
in
crediting
of
them
,
For
,
say
they
,
God
hath
commanded
those
that
are
not
knowing
in
the
Law
to
follow
the
Doctors
that
instruct
them
,
and
not
to
examine
too
scrupulously
if
their
Decisions
be
true
:
Besides
,
't
is
a
great
point
of
their
policy
not
to
insist
,
but
upon
a
few
fundamental
and
necessary
points
of
Salvation
;
for
it
were
impossible
but
that
of
such
great
Philosophers
they
should
produce
a
great
number
of
Heresies
,
if
their
Religion
had
consisted
of
many
Articles
of
Faith
,
and
of
difficult
Belief
.
This
great
Liberty
therefore
which
they
have
to
speak
at
their
pleasure
of
all
matters
of
Religion
,
that
are
not
included
in
the
Fundamental
Articles
,
hath
produc'd
an
infinity
of
Sects
,
who
all
endeavour
to
destroy
one-another
,
for
that
every
Sect
believes
its
own
Principles
uncontestable
:
They
handle
with
much
Subtilty
the
same
Questions
which
we
do
in
the
Schools
;
for
example
,
in
regard
to
the
Attributes
of
God
.
Besides
that
which
I
have
already
remark'd
,
they
examine
all
the
Divine
Power
if
such
a
thing
is
possible
or
impossible
,
if
God
can
do
Evil
,
and
if
also
he
can
do
what
he
will
;
how
many
sorts
of
Wills
there
be
in
God
;
whether
it
be
that
Will
which
is
from
all
Eternity
,
or
that
same
Will
within
the
time
:
They
dispute
of
Predestination
,
of
the
Liberty
of
Man
,
if
he
produceth
his
Actions
himself
,
or
is
it
God
alone
who
is
the
Author
,
and
that
Man
serves
but
for
a
passive
Instrument
,
who
hath
not
in
himself
the
Principle
of
Action
.
One
Sect
attributes
all
to
God
,
as
being
the
Cause
of
all
things
:
others
on
the
contrary
give
all
to
the
Creatures
,
and
will
have
,
that
God
reposeth
himself
without
having
need
to
be
occupied
about
our
Affairs
.
There
are
some
of
them
who
pretend
that
God
is
not
the
Cause
of
our
Faith
,
but
that
it
comes
of
it self
,
and
from
our
own
good
dispositions
:
Others
are
of
a
contrary
Opinion
,
who
go
so
far
as
to
destroy
all
the
Liberty
of
Man
,
from
whom
they
remove
all
sorts
of
Indifference
,
and
say
,
that
God
considers
not
our
Merits
,
but
his
own
Will
alone
;
and
't
is
He
that
hardens
the
Hearts
of
whom
He
pleaseth
,
and
is
no
less
the
Author
of
Evil
than
of
Good
.
This
Opinion
,
which
is
very
common
amongst
the
Turks
,
is
founded
upon
the
Idea
which
they
have
of
all
the
Divine
power
,
to
whom
they
attribute
all
things
,
as
if
the
Creatures
were
but
meer
Instruments
.
They
believe
,
for
example
,
that
it
is
God
that
produceth
heat
in
the
Hand
,
and
not
the
Fire
.
That
the
Victuals
which
we
eat
doth
not
nourish
us
,
but
that
it
is
God
alone
that
doth
that
in
us
;
For
,
say
they
,
there
is
no
other
Mover
but
He.
there
are
some
who
keep
in
the
medium
of
these
,
and
place
neither
Constraint
nor
absolute
Necessity
in
the
Will
,
but
yet
do
not
attribute
so
great
and
absolute
an
Indifference
thereto
.
Finally
,
they
hold
great
Disputes
touching
the
Liberty
of
the
Blessed
:
some
believe
that
the
Liberty
of
the
Blessed
is
a
true
Liberty
;
others
pretend
that
it
merits
rather
the
Name
of
Necessity
than
Liberty
,
having
no
Indifference
.
The
nature
of
Habit
which
hath
been
produced
long
since
in
our
Schools
is
not
unknown
to
them
,
for
they
there
dispute
of
Faith
,
if
it
be
an
Habit
;
if
that
Habit
be
simple
or
no
;
if
it
be
acquired
all
at
once
,
or
by
degrees
.
Calvin
might
have
found
Masters
amongst
the
Mahometans
,
who
might
have
read
him
Lectures
of
Faith
and
Good
Works
;
for
there
are
some
of
them
who
have
writ
before
him
,
that
the
Faithful
can
never
lose
the
Faith
;
that
neither
Murder
,
nor
Adultery
,
nor
the
other
great
Sins
,
can
hinder
him
from
being
always
of
the
number
of
true
Believers
,
unless
he
say
the
Sins
that
he
committed
were
with
permission
,
for
then
he
sins
out
of
pure
malice
.
Likewise
they
cannot
agree
amongst
themselves
about
the
distinction
of
Faith
,
if
it
comprehends
in
it
Works
or
no
;
and
they
search
out
with
much
subtilty
,
if
it
's
possible
to
be
saved
without
Faith
,
and
that
being
such
as
they
ought
to
believe
of
them
who
are
in
the
utmost
parts
of
the
Earth
,
and
have
never
heard
speak
of
Mahomet
;
many
believe
that
in
that
case
Faith
is
not
so
absolutely
necessary
,
and
that
then
they
may
be
saved
by
the
meer
Light
of
Reason
,
as
't
is
to
be
feard
some
have
in
the
same
manner
been
saved
under
the
Old
Testament
.
They
have
also
very
great
Disputes
touching
explicit
and
implicit
Faith
.
There
are
some
who
teach
't
is
sufficient
to
have
an
explicit
Belief
of
God
and
Mahomet
;
that
as
to
other
Articles
of
Faith
,
't
is
enough
to
believe
them
implicitly
and
in
gross
;
and
they
found
this
upon
a
Principle
that
is
very
common
to
the
Turks
,
to
wit
,
that
to
believe
a
Truth
there
is
no
need
to
know
nor
comprehend
it
;
that
God
punisheth
not
the
Faithful
for
not
taking
greater
care
to
be
instructed
in
their
Belief
:
nevertheless
,
they
are
never
permitted
to
use
Equivocations
when
they
are
question'd
about
their
Faith
,
for
then
they
are
obliged
to
answer
without
hesitation
,
whether
they
are
Mussulmans
or
true
Believers
.
Altho'
the
Mahometans
are
great
Mathematicians
,
yet
that
hinders
not
their
having
amongst
them
Sects
which
attribute
all
to
Sense
,
and
who
believe
that
God
is
a
Body
,
and
that
what
is
written
of
him
is
to
be
taken
literally
.
In
a
word
,
those
have
the
same
Opinion
of
God
as
the
ancient
Anthropomorphites
.
There
are
some
also
who
are
so
far
from
considering
God
in
himself
,
according
to
the
method
of
the
Platonists
,
and
to
acknowledge
in
him
all
the
Perfections
that
may
be
conceiv'd
,
that
they
pursue
on
the
contrary
the
Principles
of
Aristotle
,
who
regarded
not
the
Ideas
in
themselves
,
for
that
he
believed
them
to
be
Chimera's
,
but
formed
Ideas
after
the
induction
of
particular
things
.
These
sort
of
People
pretend
that
God
knows
not
things
but
after
they
are
come
to
pass
;
that
that
which
is
ordinarily
called
the
future
Contingent
cannot
be
known
of
God
by
the
Principles
of
Aristotle
;
That
that
which
is
not
cannot
be
known
.
The
Socinians
,
who
make
profession
of
so
refin'd
a
Philosophy
,
and
according
to
which
they
regulate
all
Religion
,
are
but
the
Disciples
of
these
Mahometan
Doctors
.
They
are
moreover
divided
amongst
themselves
about
the
Alcoran
.
I
will
not
touch
upon
the
ancient
Disputes
touching
the
reading
of
that
Book
,
which
was
very
different
,
and
which
obliged
them
to
rest
contented
at
last
with
the
Limitation
of
certain
Pricks
which
serve
for
Vowels
,
as
the
Jews
have
done
with
the
Hebrew
Text
of
the
Bible
,
and
who
have
also
compos'd
their
Grammar
according
to
that
of
the
Arabic
,
I
shall
speak
only
of
certain
Sects
which
Abraham
Ecchelensis
reports
to
be
unwilling
to
receive
all
the
Surates
or
Chapters
of
the
Alcoran
as
canonical
,
pretending
that
the
Surate
of
Joseph
,
which
contains
the
History
of
that
Patriarch
,
is
in
their
esteem
Apocryphal
.
And
the
Persians
receive
not
for
authentic
certain
Verses
of
the
Alcoran
,
which
are
received
by
the
Turks
.
Besides
their
Alcoran
,
they
depend
much
upon
Tradition
,
and
they
have
an
Assonna
,
which
is
the
same
thing
as
the
Misna
of
the
Jews
:
however
,
you
may
find
a
sort
of
Puritans
amongst
them
who
take
the
Alcoran
alone
for
their
Rule
,
not
believing
that
the
Words
of
Men
can
oblige
them
to
any
thing
in
Conscience
,
and
under
pain
of
Sin
.
As
to
their
manner
of
expounding
the
Alcoran
,
some
conform
themselves
entirely
to
the
Letter
,
others
fall
upon
Allegories
,
believing
it
cannot
be
literally
understood
,
but
that
there
are
diverse
meanings
conceal'd
under
the
Letter
;
which
they
do
in
imitation
of
the
Jews
,
who
say
,
that
the
Scripture
hath
seventy-two
Panims
or
Faces
.
In
short
,
some
follow
the
literal
sence
,
others
the
moral
,
and
others
confine
themselves
principally
to
the
mystical
sence
;
they
add
moreover
,
that
Religion
cannot
subsist
without
some
Author
authenticly
to
decide
all
the
Difficulties
that
occurr
;
others
finally
are
of
that
opinion
,
that
without
their
Sect
there
is
no
Salvation
.
They
have
moreover
a
kind
of
Canon-Law
wherein
they
distinguish
a
Divine
Right
from
that
which
is
but
a
positive
Right
.
They
have
also
a
great
number
of
Casuists
of
all
sorts
of
Sects
,
but
the
most
judicious
Turks
have
no
esteem
for
all
these
Casuists
,
from
an
Opinion
they
hold
,
that
they
ought
to
have
recourse
to
the
Ancients
.
They
prefer
,
amongst
others
,
a
certain
Doctor
,
whom
they
call
Abuhasine
,
for
that
they
pretend
,
that
that
same
person
hath
followed
more
exactly
than
others
the
Text
of
the
Alcoran
and
Tradition
,
whereas
the
greatest
part
of
the
new
Doctors
separate
themselves
from
it
,
through
too
much
reasoning
.
I
might
have
here
many
things
to
say
touching
their
Morals
,
but
I
perceive
I
have
already
too
far
digressed
:
one
may
see
more
at
large
a
part
of
that
which
I
have
related
touching
the
Theology
of
the
Mahometans
,
in
a
Book
of
Abraham
Ecchelensis
,
entitul'd
,
De
Origine
nominis
Papae
,
and
in
the
Notes
which
Pocock
hath
joyned
to
that
which
he
caused
to
be
printed
of
Abel
Fararius
.
I
have
taken
the
other
part
from
the
Books
of
the
Mahometan
Doctors
,
from
whence
one
may
easily
judge
that
the
Followers
of
Mahomet
are
not
so
ignorant
in
their
Religion
,
as
is
ordinarily
imagin'd
.
'T
is
true
,
that
they
are
beholden
to
the
Arabians
for
all
the
Subtilty
of
their
knowledge
in
Theology
,
but
they
have
now
very
learned
Books
written
in
the
Turkish
and
Persian
Languages
.
The
Catechisms
also
which
they
teach
their
Children
at
Constantinople
speak
of
God
in
a
very
sublime
manner
;
and
to
the
end
the
Reader
may
judge
hereof
,
I
will
relate
here
the
Words
of
the
first
Chapter
of
a
Catechism
composed
in
Turkish
by
Mahomet
Ben
pir
Ali
;
That
Worship
is
due
to
God
alone
,
who
hath
no
Companion
,
nor
any
like
unto
him
;
that
He
hath
no
need
of
eating
,
drinking
,
nor
sleeping
;
and
that
't
is
altogether
impossible
he
can
be
subject
to
these
sorts
of
Infirmities
and
Imperfections
;
that
he
is
neither
in
Heaven
nor
in
the
Earth
,
nor
on
the
right
nor
on
the
left
,
nor
above
nor
below
,
nor
behind
nor
before
,
for
he
takes
up
no
place
;
that
he
hath
also
neither
form
nor
manner
of
being
,
neither
Head
nor
Ear
,
nor
Tongue
nor
Mouth
,
nor
Hand
nor
Foot
;
that
his
Essence
hath
neither
beginning
nor
ending
;
that
he
exists
of
himself
;
and
that
his
Being
is
always
in
the
same
estate
:
Moreover
,
That
God
hath
created
the
World
out
of
nothing
;
that
he
can
annihilate
it
in
a
moment
by
his
only
Will
;
that
nothing
is
hard
for
him
to
do
;
that
it
is
as
easie
for
him
also
to
create
seven
Heavens
,
and
seven
Earths
,
as
the
least
Crumb
of
the
World
;
that
the
Creatures
bring
him
neither
Loss
nor
Profit
.
In
the
two
following
Chapters
the
Author
speaks
extraordinarily
well
of
the
Life
of
God
,
of
his
knowledge
of
his
Will
,
in
what
manner
those
places
are
to
be
explained
wherein
it
is
said
,
He
speaks
and
understands
.
The
Persians
also
expound
in
the
same
manner
all
that
regard
the
Divine
Perfections
;
they
speak
very
exactly
of
the
Unity
of
God
,
of
his
Eternity
,
Independance
,
Knowledge
,
Power
,
Life
,
Will
;
how
he
sees
all
things
without
Eyes
;
how
he
understands
without
Ears
;
that
he
always
was
,
is
,
and
always
will
be
;
that
he
is
neither
Body
nor
Substance
.
In
a
word
,
most
part
of
the
Mahometans
,
whether
Turks
or
Persians
,
treat
of
these
matters
almost
in
the
same
manner
as
we
see
them
treated
of
by
the
learned
R.
Moyse
,
and
others
.
Remarks
upon
the
Ninth
Chapter
.
THE
Patriarch
of
the
Maronites
complained
,
that
the
Pope
had
sent
him
but
a
simple
Brief
instead
of
a
solemn
Bull
,
and
gave
him
not
the
Title
of
Patriarch
of
Antioch
,
as
the
other
Popes
his
Predecessors
had
done
.
I
know
not
why
Clement
the
Eighth
followed
not
in
this
the
Example
of
his
Predecessors
,
for
the
Court
of
Rome
seldom
differs
from
its
usage
,
and
when
they
have
once
conferred
a
Title
,
they
are
not
afterwards
accustomed
to
refuse
it
,
for
they
do
nothing
there
but
upon
good
deliberation
:
It
might
happen
that
Pope
Clement
acted
thus
with
that
Patriarch
out
of
the
Uncertainty
he
was
of
his
Belief
,
founded
upon
the
relation
that
had
been
lately
made
him
at
Rome
.
Paul
the
Second
writing
,
in
the
Year
1468
,
to
Peter
Patriarch
of
the
Maronites
,
gave
him
the
Quality
of
Reverend
Brother
Peter
,
Patriarch
of
the
Maronites
entituled
of
Antioch
.
The
Jacobites
assume
also
the
same
Title
of
Patriarch
of
Antioch
;
and
it
is
at
this
day
no
extraordinary
thing
to
see
in
the
Levant
divers
Patriarchs
of
the
same
Church
,
for
since
the
Eastern
Nations
have
been
divided
into
so
many
Sects
,
every
Sect
would
have
its
own
Patriarch
;
the
Patriarch
of
the
Maronites
takes
ordinarily
the
Name
of
Peter
,
for
that
Saint
Peter
was
Bishop
of
Antioch
,
and
perhaps
they
affect
that
Name
the
more
,
since
they
have
been
united
to
the
Church
of
Rome
.
As
to
the
two
Deacons
mention'd
by
our
Author
,
these
apply
themselves
solely
to
the
Temporalities
;
and
it
seems
the
Patriarchs
of
the
Maronites
would
imitate
the
Apostles
when
they
said
to
their
Disciples
,
'T
is
not
good
to
leave
the
Word
of
God
to
serve
at
Tables
:
wherefore
they
discharged
themselves
of
all
Temporal
Affairs
,
and
left
them
to
the
management
of
the
Deacons
they
chose
for
that
purpose
.
This
was
the
occasion
of
the
establishment
of
the
Deacons
,
and
the
Maronites
seem
to
have
retained
this
Apostolic
Discipline
;
for
their
Patriarch
applys
himself
solely
to
Spiritual
things
.
They
give
to
these
two
Deacons
the
Quality
of
Lords
,
for
to
distinguish
them
from
the
ordinary
Deacons
that
officiate
at
the
Altars
,
and
we
ought
rather
to
call
the
former
Governors
,
or
Administrators
of
the
Temporalities
,
than
Deacons
.
I
believe
the
Author
has
made
use
of
the
word
Deacon
,
for
that
the
Syriack
and
Arabick
words
which
the
Maronites
make
use
of
to
express
the
Name
of
that
Charge
,
signifie
Deacons
and
Administrators
.
However
it
be
,
certain
it
is
,
that
these
Deacons
have
had
formerly
the
administration
of
the
Temporalities
,
and
that
that
Charge
render'd
them
very
considerable
;
but
they
grew
insolent
,
so
that
the
Church
was
obliged
to
make
Canons
to
moderate
them
.
There
is
no
such
thing
to
be
seen
in
the
Deacons
of
Mount
Libanus
,
although
they
have
more
Authority
than
the
Deacons
of
the
Church
formerly
had
.
Remarks
upon
the
Eleventh
Chapter
.
I
Have
somewhat
to
say
concerning
the
Original
of
the
Maronites
,
which
the
Abbot
would
have
to
be
derived
from
the
Abbot
Maron
;
he
follows
in
that
the
common
Opinion
of
the
Maronites
,
for
in
the
Preface
they
have
prefix'd
to
their
Caldeck
Mass
printed
at
Rome
,
they
pretend
they
have
had
their
Name
from
St.
Maron
,
whose
Life
Theodoret
has
written
,
and
for
to
confirm
it
they
cite
an
Epistle
of
St.
Chrysostom
to
the
same
Maron
,
which
he
wrote
unto
him
during
his
Exile
:
and
they
add
,
that
the
Monastery
which
bore
afterwards
the
Name
of
St.
Maron
,
was
very
considerable
at
the
beginning
of
the
Sixth
Century
,
since
Alexander
Abbot
of
St.
Maron
was
the
first
that
subscribed
the
Letter
which
the
Archimandrites
or
Abbots
of
Syria
wrote
to
Pope
Hormisdas
.
Gabriel
Sconita
,
and
John
Hestonita
,
Maronites
,
in
a
little
Treatise
they
composed
,
touching
the
Manners
and
Religion
of
the
Levantines
,
are
also
of
the
same
Opinion
,
yet
without
rejecting
the
Sentiments
of
them
who
believe
that
the
Name
of
Maronite
came
of
a
certain
Country
in
Mount
Libanus
,
called
Maronia
;
but
they
cannot
endure
to
be
made
descended
from
the
heretical
Maron
,
and
do
maintain
,
that
there
was
never
any
such
of
that
Name
.
I
will
add
to
their
Sentiments
that
which
Abraham
Ecchelensis
saith
,
to
wit
,
that
St.
Maron
gave
first
the
Name
to
all
the
Monks
of
the
second
Syria
,
and
that
after
the
Council
of
Calcedon
all
the
Syrians
,
who
defended
the
Decrees
of
that
Council
against
the
Eutichians
,
Dioscorians
,
and
Aciphales
,
were
called
Maronites
;
but
this
hinders
not
F.
Morin
,
to
whom
he
writ
,
to
follow
a
contrary
Opinion
,
which
is
supported
with
the
Testimony
of
William
de
Syr
,
who
reports
but
what
he
hath
seen
himself
,
and
what
passed
in
his
time
.
The
Maronites
then
,
according
to
that
History
extract
their
Original
from
a
certain
Heretick
named
Maron
:
After
they
had
been
separated
from
the
Roman
Church
about
Five
hundred
Years
,
they
made
an
Abjuration
of
their
Heresie
in
the
hands
of
Aimeriek
Patriarch
of
Antioch
,
who
lived
in
the
time
of
William
de
Syr
,
and
was
the
third
Latin
Patriarch
of
that
Church
:
They
were
before
Monothelites
,
and
acknowledg'd
but
one
Will
and
one
Operation
in
Jesus
Christ
.
James
de
Vitris
Bishop
of
Accon
in
Syria
,
and
Marin
Sanat
,
are
also
of
the
same
opinion
touching
the
Maronites
.
We
may
add
to
these
Proofs
the
Authority
of
Eutychius
Patriarch
of
Alexandria
,
who
spoke
in
his
Annals
of
a
certain
Monk
called
Maron
,
who
lived
in
the
time
of
the
Emperor
Maurice
,
and
who
admitted
in
Jesus
Christ
but
one
Will
,
and
one
Operation
,
altho'
he
acknowledg'd
in
him
two
Natures
:
Then
he
said
,
that
this
Monk
infected
many
persons
with
his
Heresie
,
and
that
those
who
followed
his
Opinion
were
called
Maronites
.
The
same
Author
speaks
often
afterwards
hereof
in
his
Annals
,
and
makes
mention
of
those
who
followed
that
Sect
:
He
affirms
,
that
the
Emperor
Heraclius
was
a
Maronite
,
and
that
he
did
many
Kindnesses
to
those
of
that
Belief
.
He
attributes
moreover
the
Heresie
of
the
Maronites
to
many
Patriarchs
of
Constantinople
,
Antioch
,
and
Alexandria
,
and
also
to
Pope
Honorius
.
Philip
Mazerius
,
in
the
Life
he
hath
writ
of
Peter
Thomas
,
the
Apostolic
Nuncio
in
the
Levant
,
who
died
at
Famagusta
in
1366
,
treats
of
the
Schisms
of
the
Maronites
of
that
Country
;
the
Author
takes
the
Quality
of
Chancellor
of
the
Kingdom
of
Cyprus
upon
him
,
and
he
lived
at
the
same
time
as
he
whose
Life
he
wrote
,
having
accompanied
him
in
part
of
his
Travels
.
Those
Maronites
of
Cyprus
persisted
in
the
Errors
of
the
Monothelites
,
even
to
the
Popedom
of
Eugenius
the
Fourth
,
in
1445.
Their
Biship
,
named
Elie
,
made
Abjuration
of
them
,
together
with
all
the
Nation
between
the
Hands
of
Andrew
Bishop
of
Coloss
,
and
sent
a
Person
also
to
Rome
,
who
did
the
same
in
his
name
;
as
F.
Raynald
reports
at
large
in
his
Annals
.
It
remains
now
that
we
distinguish
the
Heresie
of
the
Maronites
from
that
of
the
Jacobites
,
for
that
,
as
an
Italian
Author
observes
,
they
are
a
Sprout
of
the
Jacobites
.
In
effect
there
is
much
appearance
that
the
Monk
Maron
quitted
the
part
of
the
Jacobites
,
or
Eutichaus
,
for
to
render
himself
Chief
of
a
Sect
;
for
we
see
that
the
Jacobites
and
Maronites
have
some
Books
common
to
both
,
which
however
hinders
not
,
but
that
the
Maronites
having
separated
from
the
Jacobites
,
have
written
diverse
Books
against
them
,
for
to
prove
that
there
are
two
Natures
in
Jesus
Christ
.
'T
is
no
good
Proof
to
say
,
that
the
Maronites
have
not
been
Hereticks
,
for
that
John
Maron
and
others
of
their
Writers
have
compos'd
Books
against
the
Jacobites
,
Menophysites
,
Acephales
,
and
Severians
;
for
they
might
have
been
Monothelites
,
and
condemn
those
Heresies
whereof
we
have
spoken
:
Besides
,
they
have
added
many
things
to
their
Books
since
they
have
been
totally
united
to
the
Church
of
Rome
,
and
it
may
be
they
have
not
only
inserted
therein
the
Condemnation
of
the
Eutichyans
,
but
that
also
of
the
Monothelites
,
and
that
conformable
to
the
Orders
of
the
Pope's
Envoys
to
Mount
Libanus
,
who
establish'd
Persons
to
review
the
Books
of
the
Maronites
,
and
to
retrench
in
them
all
that
might
come
near
unto
Heresie
.
Notwithstanding
all
these
Proofs
,
I
will
willingly
suspend
my
Judgment
upon
this
Subject
,
until
I
shall
see
in
what
manner
Monsieur
Fauste
Nairon
,
a
learned
Maronite
,
Nephew
to
Abraham
Ecchelensis
,
and
his
Successor
in
the
College
of
Sapience
at
Rome
,
hath
defended
his
Nation
from
the
Heresies
whereof
they
have
been
accused
.
This
learned
Maronite
hath
composed
a
Book
in
Italian
,
wherein
he
hath
treated
of
the
Original
of
the
Maronites
,
and
related
all
that
might
contain
their
History
.
I
cannot
imagine
what
hinders
the
publication
of
that
Work
,
since
it
hath
been
finish'd
three
Years
ago
:
I
know
that
divers
Latin
Authors
,
whose
Testimonies
it
were
useless
to
rehearse
,
pretend
that
the
Maronites
derive
really
their
Original
from
that
Abbot
Maron
,
of
whom
we
have
spoken
:
but
we
may
say
,
that
they
too
easily
follow
the
Opinion
of
the
Maronites
,
without
being
willing
to
take
pains
to
examine
the
thing
in
it self
.
'T
is
long
since
the
Maronites
have
promis'd
us
the
History
of
the
pretended
St.
Maron
,
whose
Memory
they
so
much
celebrate
;
it
were
to
be
wished
that
some
learned
Person
amongst
them
would
plainly
exhibit
that
History
whereof
we
have
but
little
knowledge
;
for
perhaps
they
have
added
to
the
number
of
Saints
the
Heretical
Saint
Maron
,
as
the
Nestorians
and
most
part
of
other
Sects
honour
to
this
day
their
Patriarchs
.
The
Nestorians
honour
Nestorius
with
the
Title
of
Saint
in
their
Prayers
and
Liturgies
,
and
make
Imprecations
against
the
Memory
of
Saint
Cyril
,
whom
they
consider
as
an
Heretick
:
The
Jacobites
do
also
the
same
thing
in
respect
to
divers
of
their
Sectaries
.
There
is
some
appearance
that
it
will
not
be
long
before
we
have
the
Works
which
the
Maronites
of
Mount
Libanus
promise
to
publish
in
one
of
their
Attestations
,
which
is
printed
at
the
end
of
the
third
Tome
of
the
Perpetuity
.
I
wish
nevertheless
that
before
they
write
of
their
Liturgies
,
that
they
first
divest
themselves
of
an
Infinity
of
false
Prejudices
,
wherewith
they
are
cumber'd
,
and
which
hinder
them
to
treat
of
that
matter
with
exactness
enough
.
Moreover
,
't
is
to
be
observed
,
that
he
that
hath
printed
that
Attestation
of
the
Maronites
hath
done
it
under
the
name
of
the
Maronites
of
Antioch
,
altho'
it
hath
been
writ
by
them
who
inhabit
Mount
Libanus
.
That
which
deceiv'd
him
was
,
that
the
Patriarch
which
resides
in
the
Monastery
of
Cannubin
in
Mount
Libanus
takes
upon
him
the
Quality
of
Patriarch
of
Antioch
,
but
he
does
not
live
at
Antioch
;
and
I
believe
also
that
there
is
not
at
this
time
in
that
City
any
Church
of
Maronites
.
Remarks
upon
the
Twelfth
Chapter
.
'T
IS
no
extraordinary
wonder
to
see
that
most
part
of
the
Maronite
Priests
can
but
only
read
and
write
;
there
are
but
a
very
few
knowing
Persons
in
all
the
Levant
,
for
they
have
not
the
conveniency
of
Colleges
as
we
have
,
yet
there
are
some
of
them
skill'd
in
the
Italian
.
Besides
,
the
Jesuits
have
Schools
in
the
Levant
,
and
particularly
at
Constantinople
,
where
they
instruct
Youth
.
Cyrilli
Lucar
,
in
a
Letter
which
he
writ
from
Constantinople
to
Witemberg
,
pretends
that
that
Ignorance
is
advantageous
to
the
Levantines
,
for
,
says
he
,
they
retain
always
their
ancient
Belief
without
Innovation
:
Nevertheless
,
the
same
Author
,
in
another
Letter
,
hugely
reproves
the
Ignorance
of
the
Priests
and
Bishops
of
the
Eastern
Churches
,
out
of
a
fear
he
testifies
to
have
,
least
the
Establishment
of
the
Jesuits
at
Constantinople
introduce
some
Novelty
in
the
East
;
but
however
it
be
,
the
Church
of
Rome
is
obliged
to
these
Jesuits
herein
,
for
that
they
have
by
that
means
prevented
Calvinism
to
over
spread
the
Levant
.
Before
that
the
Ma●onites
had
a
College
at
〈◊〉
,
they
were
much
more
ignorant
than
they
are
at
this
juncture
;
we
have
seen
of
them
,
since
that
time
,
three
very
knowing
Persons
at
Paris
,
who
came
out
of
this
Seminary
.
Altho'
they
have
at
this
time
amongst
them
divers
Persons
capable
to
Instruct
the
People
,
yet
they
fail
not
to
send
them
still
Religious
Missionaries
to
entertain
them
more
in
their
Duty
;
but
the
Ecclesiasticks
of
the
Country
bear
them
envy
,
and
often
quarrel
with
them
,
believing
themselves
to
be
more
capable
to
preach
,
and
exercise
other
Functions
,
than
those
sent
unto
them
.
In
effect
,
it
were
to
be
wished
there
were
no
other
that
preached
but
the
Natives
,
for
that
't
is
very
difficult
for
the
Europeans
to
speak
and
pronounce
the
Arabick
Tongue
well
,
which
is
the
reason
that
the
People
cannot
forbear
laughing
when
they
hear
these
Preachers
speak
;
so
far
are
they
from
giving
them
Audience
.
And
I
have
heard
not
long
since
,
that
a
Deacon
of
Nount
Libanus
should
say
,
That
these
Missionaries
did
them
much
harm
,
for
that
they
accused
them
,
at
their
return
,
of
divers
Errors
,
whereof
they
had
no
foundation
,
and
that
only
for
to
be
continued
in
their
Mission
.
As
to
the
Caldean
Tongue
,
't
is
true
that
't
is
the
same
amongst
them
at
this
day
,
as
the
Latin
is
amongst
us
.
Since
Omar
rendered
himself
Master
of
Syria
,
at
the
beginning
of
the
seventh
Century
,
the
Arabick
Language
introduced
it self
by
little
and
little
into
the
Country
;
and
as
the
Arabs
commanded
and
held
the
principal
Offices
there
,
they
obliged
the
People
to
conform
themselves
to
their
Language
.
However
,
the
Caldee
hath
always
been
conserved
in
the
Church
,
and
the
most
knowing
writ
still
in
that
Language
,
after
Omar
,
for
a
long
time
;
nevertheless
you
must
observe
,
that
the
Language
which
the
Ancients
calls
Caldee
,
is
ordinarily
called
Syriack
,
which
most
part
of
Grammarians
distinguish
from
the
Arabick
Caldee
,
as
two
different
Dialects
;
but
the
Maronites
,
whom
our
Author
has
followed
,
call
sometimes
their
Language
the
Caldee
.
In
effect
,
that
which
we
call
Syriack
,
differs
not
almost
from
the
Caldee
but
the
Characters
;
't
is
true
that
it
hath
many
Dialects
,
but
all
these
Dialects
make
but
one
Language
.
'T
is
very
ancient
,
and
some
pretend
that
it
was
the
Language
of
our
first
Parents
.
That
which
might
support
this
Opinion
is
,
That
there
is
no
other
Language
that
appears
so
simple
in
its
expressions
;
nevertheless
there
is
greater
appearance
that
't
is
a
corruption
of
the
Hebrew
,
as
the
Italian
is
of
the
Latin
,
and
that
in
process
of
time
it
appropriated
to
it self
divers
Greek
words
,
and
the
words
also
of
other
Languages
.
It
has
a
particular
Character
,
which
is
but
a
corruption
of
the
Hebrew
Character
;
wherefore
't
is
needless
to
search
as
many
have
done
,
who
it
was
that
first
invented
the
Syriack
Letters
.
They
differ
also
from
one
another
in
their
Characters
,
as
the
French
vary
from
the
Italians
in
the
manner
of
writing
their
Letters
.
The
Jacobites
and
the
Maronites
have
the
same
Letters
,
and
they
are
such
as
we
see
in
their
printed
Books
.
The
Nestorian
Caldeans
,
which
are
dispersed
in
many
places
of
the
Levant
,
have
different
Characters
from
those
of
the
Maronites
,
and
't
is
by
that
we
may
easily
know
the
Manuscripts
of
the
different
Caldean
Sects
,
altho'
these
Characters
differ
no
more
one
from
another
than
the
writing
of
a
French
Man
and
an
Italian
.
We
have
no
room
here
to
speak
of
all
the
Books
which
are
written
in
Caldee
,
we
will
observe
only
such
as
are
in
use
at
this
day
amongst
the
Maronites
,
that
we
may
not
digress
too
far
from
the
design
of
our
Author
.
They
have
in
the
first
place
two
sorts
of
Syriack
Translations
of
the
Old
Testament
,
one
of
which
is
done
out
of
the
Hebrew
,
and
the
other
out
of
the
Greek
of
the
Septuagint
;
however
,
we
must
not
give
credit
to
what
some
say
of
that
Version
out
of
the
Hebrew
,
which
they
call
simple
,
for
to
distinguish
it
from
the
other
,
for
they
falsly
believe
that
that
Translation
hath
been
done
in
the
time
of
Solomon
,
and
Hiram
King
of
Tyre
;
't
is
an
History
which
hath
no
more
foundation
than
that
of
the
Syriack
Letters
,
for
Authors
attribute
these
same
also
to
Solomon
.
Gregory
Abulfarius
makes
mention
of
these
two
Versions
,
and
affirms
that
the
Eastern
Syrians
make
use
of
the
first
,
and
the
Western
Syrians
of
both
.
Hebed
Jesu
,
in
his
Catalogue
of
Caldee
Books
,
speaks
of
one
Mar
Aba
,
who
hath
translated
the
Old
Testament
out
of
the
Greek
into
Syriack
;
but
as
the
Syriack
Church
was
in
being
long
before
this
Mar
Aba
,
it
had
a
Translation
of
the
Bible
into
Syriack
taken
out
of
the
Greek
Translation
of
the
Septuagint
,
for
the
Church
,
in
the
first
Ages
,
knew
no
other
Bible
but
that
of
the
Septuagint
,
which
seemed
to
have
been
alone
esteemed
Authentick
in
the
Decrees
of
Councels
,
and
I
know
not
why
the
Eastern
Tyrians
made
use
of
a
Version
made
different
from
the
Hebrew
Text
,
since
the
Apostles
themselves
used
the
Septuagints
;
and
that
the
first
Translations
from
the
Hebrew
,
different
from
that
of
the
Seventy
,
were
rather
for
the
use
of
particular
Persons
than
any
Church
.
Moreover
,
James
of
Nibise
and
St.
Ephraim
,
who
preceded
Mar
Aba
,
followed
the
Bible
of
the
Septuagint
;
besides
,
that
Version
which
they
call
simple
,
for
to
distinguish
it
from
that
of
the
Seventy
,
which
doth
not
always
follow
the
Text
,
differs
sometimes
from
the
Hebrew
for
to
accord
with
the
Greek
.
However
,
it
may
be
well
seen
,
that
at
first
it
was
entirely
conformable
to
the
Hebrew
,
but
that
with
time
it
has
been
corrupted
by
Transcribers
,
and
particular
Persons
,
who
have
reformed
it
in
some
places
by
the
Septuagint
,
insomuch
that
that
Version
hath
lost
somewhat
of
its
ancient
simplicity
,
through
the
different
commixtures
that
hath
been
introduced
thereunto
.
There
is
also
some
appearance
,
that
the
Hebrew
Text
,
from
which
that
Syriack
Translation
hath
been
made
,
was
not
altogether
the
same
as
that
we
have
at
this
day
;
as
for
the
Syriack
New
Testament
,
I
do
not
doubt
but
that
it
may
be
very
ancient
,
yet
the
dialect
wherein
it
is
written
is
a
sufficient
proof
,
according
to
my
judgment
,
for
to
shew
that
it
is
not
an
Original
.
The
Caldee
that
was
spoken
in
Jerusalem
,
in
the
time
of
our
Saviour
,
was
not
the
Caldee
Language
of
the
New
Testament
;
and
if
St.
Matthew
writ
his
Gospel
in
that
Language
,
which
they
called
also
then
the
Hebrew
,
as
is
very
probable
,
it
cannot
be
said
that
't
is
the
same
Syriack
Gospel
as
we
have
at
this
day
,
because
of
the
difference
of
the
Dialects
.
Pope
Gregory
XIII
.
caused
a
little
Prayer-Book
to
be
printed
at
Rome
,
in
the
year
1585.
for
their
use
,
written
in
Arabick
and
Syriack
Characters
;
that
Book
contained
some
Prayers
,
which
bore
the
Title
of
Salutation
,
and
addressed
to
the
Virgin
Mary
,
the
Archangels
Gabriel
and
Michael
,
with
some
other
things
of
the
like
nature
;
whereunto
were
added
the
Penitential
Psalms
,
with
the
Litanies
of
the
Saints
.
But
these
Litanies
,
that
are
in
use
in
the
Church
of
Rome
,
have
not
been
received
by
the
Maronites
of
Mount
Libanus
,
unless
it
be
very
lately
,
for
that
Gabriel
Sionita
hath
left
them
out
of
his
Copy
which
I
have
in
my
hands
,
and
't
is
apparent
that
that
fashion
of
Praying
to
Saints
is
not
ordinary
in
the
Eastern
Churches
.
They
have
also
their
particular
Editions
of
Councels
,
their
Constitutions
,
their
Fathers
,
and
divers
other
Books
;
nevertheless
you
must
observe
,
that
they
acknowledge
but
the
first
four
General
Councels
that
preceded
their
Schism
.
I
question
also
,
whether
the
Maronites
have
at
any
time
had
any
particular
Constitutions
,
altho'
they
procure
some
that
bear
that
Name
;
it
may
be
that
they
have
added
that
Title
to
a
Book
,
which
they
call
at
this
day
the
Ecclesiastical
Constitutions
,
which
a
Learned
Man
of
that
Nation
pretends
to
have
been
written
before
the
Califf
Omar
rendered
himself
Master
of
Syria
.
I
cannot
tell
what
foundation
he
has
for
to
believe
them
to
be
so
ancient
,
if
it
be
not
that
they
are
written
in
Syriack
,
and
that
that
Language
,
according
to
his
Sentiment
,
began
to
grow
out
of
use
from
the
time
of
Omar
.
They
have
been
Translated
into
Arabic
in
1059.
by
a
Maronite
Archbishop
,
according
to
the
relation
of
Abraham
Ecchelensis
,
and
they
treat
of
divers
Matters
in
Theology
,
principally
of
the
Sacraments
.
Proper
Baptism
is
there
distinguished
from
the
Metaphorical
,
or
Confirmation
is
considered
as
the
perfection
of
Baptism
;
frequent
Communion
much
recommended
.
There
is
a
long
Treatise
about
the
Ordination
of
Chantres
,
Exorcists
,
Readers
,
Sub-deacons
,
Deacons
,
Priests
,
and
Bishops
,
to
whom
it
is
prescrib'd
to
assemble
before
their
Patriarch
.
Moreover
,
one
may
see
there
Rules
for
the
Administration
of
the
Temporalities
of
the
Church
,
for
Tythes
,
for
Pious
Legacies
,
for
Civil
Affairs
;
to
wit
,
for
all
things
that
regard
Wills
,
things
in
Trust
,
Inheritances
,
Donations
,
Loans
,
Restitutions
,
and
Purchases
.
The
same
Constitutions
regulate
also
the
Services
that
ought
to
be
performed
towards
the
Dead
,
their
Burial
,
and
the
Banquets
they
make
for
them
;
therein
besides
,
are
particular
Statutes
for
Monks
,
for
the
Schools
,
and
for
the
Books
that
were
to
be
received
into
the
Church
.
Finally
,
you
may
have
Rules
there
for
to
make
a
distinction
of
Sins
;
Murder
,
Apostacy
,
and
Fornication
,
are
reckoned
as
the
greatest
.
The
Author
pretends
in
this
Chapter
,
that
't
is
a
great
happiness
to
the
Christians
of
the
Levant
,
that
they
have
not
the
use
of
printing
,
because
that
prevents
the
errors
of
so
many
Sects
to
be
commix'd
with
the
Orthodox
;
one
may
say
as
much
of
the
impressions
of
Europe
,
which
have
their
commodities
and
incommodities
,
for
that
ought
to
facilitate
great
changes
both
in
Church
and
State
.
If
the
Levantines
lay
aside
the
use
of
printing
for
these
Reasons
,
they
are
wiser
than
we
in
following
that
Maxim
of
Policy
,
Non
prosit
potius
siquid
Obesse
potest
:
However
,
the
Turks
permit
the
Jews
to
print
at
Constantinople
,
Salonica
,
and
elsewhere
,
but
't
is
upon
condition
that
they
print
none
but
their
own
Books
,
which
is
of
no
consequence
.
He
adds
moreover
,
that
Manuscripts
are
more
subject
to
changes
than
printed
Books
;
in
effect
,
that
happens
but
too
often
,
and
without
having
occasion
to
search
elsewhere
for
examples
,
the
Maronites
alone
furnish
us
with
enough
,
for
one
can
almost
see
no
Manuscript-Books
amongst
them
,
for
Divine
Service
,
that
are
altogether
alike
and
conformable
to
those
printed
at
Rome
for
their
use
,
but
some
are
larger
,
other
again
contain
less
.
'T
is
also
worthy
of
observation
,
that
Morin
,
who
believed
he
had
given
us
the
Ordinations
of
the
Maronites
entirely
,
hath
printed
but
the
lesser
part
,
which
regards
the
Ministry
of
the
Bishops
;
for
they
are
used
to
have
two
distinct
Books
,
one
of
which
serves
the
Bishop
,
who
Ordains
,
and
the
other
the
Minister
,
who
Answers
him
.
The
first
is
properly
the
Book
of
Ordinations
,
the
other
is
cailed
the
Clerks
Book
;
in
the
mean
time
F.
Morin
,
who
had
but
the
last
,
hath
given
it
us
as
an
entire
Copy
of
the
Ordination
of
the
Maronites
,
and
I
am
surprized
that
Abraham
Ecchelensis
,
a
Maronite
,
who
hath
perused
the
Copy
of
Morin
,
hath
not
advertised
him
hereof
,
that
must
have
escaped
them
both
;
but
an
omission
is
no
change
,
and
it
were
easie
,
with
little
precaution
,
to
shun
the
like
mistakes
,
which
cannot
be
done
when
Transcribers
can
add
to
,
and
retrench
,
as
they
please
,
in
their
Manuscripts
,
for
they
ought
to
have
divers
Persons
for
to
compare
them
together
,
and
to
examine
throughly
the
Contents
of
the
Book
,
to
see
if
they
can
discover
therein
any
Innovation
;
they
need
but
use
this
Rule
about
the
Books
of
the
Maronites
,
and
it
shall
be
found
they
are
not
for
the
most
part
such
as
they
are
represented
to
be
.
For
example
;
If
you
examine
those
that
have
been
written
in
Syriack
,
under
the
Name
of
John
Maron
,
it
will
be
easie
to
discover
they
have
not
all
the
Antiquity
which
the
Maronites
attribute
unto
them
;
or
if
they
be
so
ancient
,
divers
things
have
been
added
thereunto
,
which
could
not
be
written
since
that
time
.
Remarks
upon
the
Thirteenth
Chapter
.
I
Cannot
tell
whether
it
was
Necessity
or
Ambition
,
that
introduced
into
the
Church
of
the
Maronites
the
use
of
those
Bishops
which
have
no
Jurisdiction
,
and
which
they
ordinarily
call
Episcopi
sine
Clero
&
Populo
;
this
Custom
,
nevertheless
,
might
have
its
advantages
,
for
that
they
found
sometimes
occasion
to
make
use
of
Priests
that
were
Bishops
,
and
then
they
were
Coadjutors
.
It
seems
also
,
that
in
the
time
of
the
Apostles
,
the
Priesthood
was
not
separate
from
the
Episcopacy
,
altho'
they
exercised
not
entirely
the
Function
of
the
Bishop
.
It
cannot
be
said
that
the
Abbots
of
Mount
Libanus
take
the
quality
of
Bishops
upon
them
,
for
to
be
exempted
from
the
ordinary
Jurisdiction
,
as
many
of
our
Abbots
have
done
,
for
they
know
not
in
that
Country
what
it
is
to
be
without
these
sorts
of
Exemptions
,
they
have
only
pretended
thereby
,
that
they
could
promote
themselves
to
the
Episcopacy
without
the
leave
of
their
Patriarch
,
which
was
the
cause
of
great
trouble
amongst
them
,
and
which
Gregory
XIII
.
remedied
.
As
to
the
Marriage
of
Priests
,
there
is
no
body
knows
not
but
that
the
Discipline
of
the
Eastern
Church
differs
in
that
from
the
Western
Churches
,
insomuch
that
it
may
be
said
,
that
the
usage
that
is
received
in
all
the
Levant
,
is
a
dispensing
with
the
Canons
.
I
know
that
the
Greeks
,
at
this
day
,
affirm
that
they
follow
the
ancient
Canons
,
and
rely
upon
those
which
are
called
the
Canons
of
the
Apostles
;
the
13th
Canon
of
the
sixth
Councel
,
which
they
call
in
Trullo
,
made
use
of
the
foresaid
Canons
for
a
Rule
,
and
they
were
afterwards
condemned
in
a
Councel
of
the
Church
of
Rome
,
as
if
they
contradicted
the
ancient
Rules
.
But
St.
Epiphany
,
who
lived
long
before
,
declares
,
That
the
Marriage
of
Priests
was
a
transgressing
of
the
Canons
which
enjoined
their
Celibacy
;
and
added
,
that
that
was
dispensed
with
,
because
they
had
often
occasion
for
Priests
,
and
that
it
was
difficult
to
find
them
,
if
obliged
perpetually
to
a
single
life
.
The
words
he
makes
use
of
,
discover
plainly
that
this
usage
is
very
ancient
in
the
Eastern
Church
.
Moreover
,
we
do
not
see
that
the
Councels
of
Nice
,
Ancyra
,
Neocesarea
,
and
Laodicia
,
have
made
any
Rules
for
to
oblige
Priests
to
Continence
,
but
on
the
contrary
,
the
History
of
Panuche
reported
by
Socrates
,
demonstrates
,
that
the
Fathers
of
Nice
regarded
that
Discipline
which
is
now
observed
in
the
Church
of
Rome
,
as
an
hard
,
severe
,
and
unnatural
Law
,
to
which
they
ought
in
no
wise
to
compel
the
Priests
to
submit
.
Indeed
,
as
the
Church
is
the
Mistress
of
such
Laws
,
it
may
lawfully
dispence
with
them
;
and
't
is
an
effect
of
its
great
prudence
to
accord
with
the
weakness
of
Men
when
it
sees
occasion
,
the
right
of
rigour
and
compulsion
is
not
always
,
if
ever
,
in
season
.
Thus
it
is
certain
,
the
Emperor
Charles
V.
consented
to
the
marriage
of
Priests
in
that
famous
interim
,
which
was
done
for
the
preservation
of
peace
,
till
the
General
Councel
had
determined
somewhat
upon
that
point
,
which
was
then
in
dispute
.
Nay
,
Pope
Paul
III.
himself
,
gave
his
Nuncio's
in
Germany
power
to
accord
with
the
Emperor
,
in
his
demands
touching
the
marriage
of
Priests
.
You
must
nevertheless
observe
,
that
the
Discipline
at
this
day
,
in
regard
to
the
marriage
of
Priests
,
and
other
Ecclesiasticks
that
are
in
holy
Orders
,
is
not
the
same
as
in
ancient
times
,
for
the
Priesthood
was
not
then
such
an
impediment
as
to
disannul
the
marriage
as
it
has
been
since
.
The
first
Canon
of
the
Councel
of
Neocesarea
ordered
,
That
a
Priest
that
should
marry
should
be
deprived
from
the
exercise
of
his
Charge
,
but
it
touched
not
at
all
upon
the
marriage
it self
,
which
was
supposed
to
be
legitimate
.
And
it
appears
by
the
same
Canon
,
That
Fornication
and
Adultery
were
punished
in
Priests
,
much
more
severely
than
marriage
after
Ordination
;
and
so
,
consequently
,
it
was
a
far
greater
crime
.
They
had
also
this
difference
between
the
Deacons
and
Priests
;
That
the
Deacons
might
marry
after
their
Ordination
,
if
they
had
before
protested
that
they
could
not
live
Continent
,
which
was
not
permitted
by
them
to
the
Priests
;
but
if
it
happen'd
that
a
Deacon
married
after
his
Ordination
,
without
first
making
his
protestations
,
his
marriage
ceased
not
to
be
good
,
but
they
suffered
him
not
to
exercise
the
Function
of
his
Office
.
Remarks
upon
the
Fourteenth
Chapter
.
THE
Reflections
which
our
Author
makes
in
this
Chapter
upon
the
Life
and
Manners
of
the
Religious
Maronites
are
very
judicious
:
St.
Hilarion
,
the
Disciple
of
St.
Anthony
,
was
the
Father
of
the
Monks
of
Syria
and
Palestine
,
as
his
Master
had
been
of
those
of
Aegypt
.
We
might
have
many
things
here
to
say
touching
the
Original
and
Establishment
of
these
Monks
,
who
are
the
Source
and
Foundation
of
all
Monachism
,
but
as
there
are
many
Authors
who
have
written
hereof
,
we
need
not
repeat
here
that
which
they
have
said
;
and
all
the
World
knows
,
that
the
establishment
of
a
Religious
Life
hath
nothing
divine
in
it
:
The
number
of
the
ancient
Solitaries
encreased
in
a
moment
,
for
they
had
no
need
then
of
Bulls
,
Letters
Patents
,
no
more
than
the
permission
of
Ordinaries
,
for
to
establish
Religious
Houses
;
there
was
no
more
demanded
,
if
in
the
Title
of
their
Foundation
they
had
a
sufficient
Revenue
for
to
maintain
them
,
to
the
end
they
might
not
be
any
charge
to
the
Publick
;
for
these
first
Monks
were
very
different
from
those
we
see
at
this
day
,
those
forsook
the
Cities
for
to
retire
themselves
into
the
Mountains
,
built
them
there
very
small
Lodgings
,
and
every
one
labour'd
at
his
Calling
,
insomuch
that
their
Solitude
became
Villages
in
a
short
time
.
Likewise
they
gave
them
the
Name
of
Laura
,
which
is
a
Greek
word
,
which
they
use
in
Aegypt
,
principally
for
to
signifie
diverse
Houses
joyned
together
:
and
Agapius
,
a
Religious
of
Mount
Athos
,
hath
inserted
in
a
Book
of
his
called
The
Salvation
of
Sinners
,
a
particular
Chapter
touching
the
St.
Laura
of
Mount
Athos
,
for
't
is
so
he
calls
his
Monastery
:
They
had
therefore
nothing
at
those
beginnings
of
particular
places
to
live
upon
in
Community
.
Eutychius
reports
,
That
the
Religious
that
inhabited
Mount
Sinai
were
dispersed
here
and
there
in
the
Mountains
and
Valleys
,
about
the
Bush
where
God
spake
unto
Moses
,
until
that
the
Emperor
Justinian
caused
a
Monastery
to
be
built
for
to
shelter
them
against
the
Incursions
of
the
Arabs
.
Those
by
whom
they
were
governed
took
the
Names
of
Abbots
or
Archimandrites
upon
them
;
and
I
believe
that
these
two
terms
came
originally
from
the
Syriac
.
As
to
the
first
,
which
is
that
of
Abbot
,
which
signifies
Father
,
there
is
no
doubt
of
it
;
and
for
the
secon●
,
there
is
much
likelihood
that
the
Word
Mandra
,
which
in
the
Greek
signifies
a
Stable
,
or
place
to
put
up
Beasts
,
hath
been
taken
from
the
word
Dour
,
which
the
Chaldeans
use
to
set
forth
the
Habitation
that
Travellers
have
in
pitiful
Hutts
,
and
very
often
in
Stables
:
In
effect
the
Syrians
use
the
word
Dairo
for
to
signifie
these
sort
of
Mansions
,
and
a
Monastery
.
The
Arabs
have
also
imitated
in
that
the
Syrians
,
insomuch
that
a
Mandrite
is
no
other
thing
than
a
solitary
retirement
into
a
small
Mansion
or
Cell
,
which
our
Author
compares
to
the
Caverns
of
Beasts
.
He
that
was
the
Chief
,
and
as
it
were
the
Dean
of
all
these
Solitaries
,
took
upon
him
the
Name
of
Archimandrite
,
that
is
,
Head
and
Master
of
the
Solitaries
.
Moreover
,
these
sort
of
People
,
who
retired
from
the
Towns
to
lead
a
private
Life
in
Solitude
,
could
not
subsist
without
some
Rules
;
wherefore
they
enacted
certain
Laws
,
unto
which
they
would
submit
:
and
altho'
we
do
not
know
whether
they
made
then
Vows
of
Poverty
,
Chastity
,
and
Obedience
,
they
fail'd
not
to
practise
them
all
;
for
,
as
to
that
of
Poverty
,
they
saw
it
was
set
forth
in
the
Gospel
as
a
state
of
Perfection
;
in
regard
to
Obedience
,
't
is
supposed
they
could
not
live
in
a
body
without
Superiors
,
whom
they
were
obliged
to
obey
;
finally
,
as
they
had
entirely
quitted
the
Commerce
of
the
World
,
it
seems
their
Condition
engaged
them
to
live
separated
from
Women
.
Thus
,
when
they
receiv'd
any
one
into
their
Society
,
it
was
sufficient
to
represent
unto
him
once
,
without
any
worship
,
what
manner
they
lived
;
if
,
after
that
,
he
embraced
their
sort
of
living
,
he
was
obliged
to
conform
himself
to
the
rest
,
without
having
occasion
to
make
any
Vows
.
And
our
Author
observes
,
that
altho'
the
Religious
Maronites
made
none
,
yet
they
lived
in
perfect
Continence
,
and
that
they
went
alone
up
and
down
,
and
absented
themselves
many
days
from
their
Monastery
,
without
having
the
least
ill
spoken
of
them
.
Their
Habit
also
was
very
mean
and
conformable
to
their
Profession
,
for
they
clad
themselves
after
the
manner
of
Peasants
and
Labourers
.
The
Author
attributes
to
the
Religious
Maronites
only
a
Bonnet
and
a
pitiful
Coat
,
that
descends
down
only
to
the
Girdle
,
but
it
is
supposed
that
they
wear
besides
that
a
Drawers
,
according
to
the
A●abic
Fashion
,
which
cover
also
their
Legs
;
he
explains
himself
well
when
he
saith
those
Monks
have
not
a
long
Vest
,
like
unto
that
of
the
Religious
Europeans
.
In
effect
,
these
long
Habits
would
be
incommodious
for
these
People
to
labour
in
:
One
may
consult
what
Cassien
and
others
have
writ
touching
the
Habits
of
the
Ancient
Monks
.
As
it
hath
always
been
the
Custom
in
the
Levant
for
to
learn
some
Trade
,
and
that
Persons
of
Quality
also
are
not
exempted
hereof
,
so
ought
not
we
to
be
astonish'd
that
these
Solitaries
,
who
had
no
Employs
in
the
Towns
,
labour●d
with
their
Hands
for
to
get
their
Livelihood
:
but
I
cannot
approve
,
that
a
Man
who
might
be
profitable
to
the
Publick
in
some
considerable
matter
,
should
remain
all
day
shut
up
in
Solitude
,
for
to
make
Lanthorns
and
Sabots
.
In
the
mean
time
,
altho'
Hand
labour
hath
not
been
so
in
use
amongst
the
Monks
of
Europe
,
because
the
greatest
part
of
their
Monasteries
have
been
endow'd
with
Yearly
Revenues
,
yet
they
have
not
totally
neglected
it
;
for
,
to
give
them
their
due
,
some
have
imploy'd
themselves
in
a
Labour
much
more
profitable
,
to
wit
,
to
write
Books
,
and
make
several
Transcriptions
of
them
,
so
that
we
are
beholden
to
them
for
a
great
part
of
those
we
have
extant
amongst
us
.
Remarks
upon
the
Seventeenth
Chapter
.
WE
shall
make
no
further
Observations
,
than
to
explain
that
which
regards
the
Election
of
the
Patriarch
of
the
Maronites
,
to
wit
,
if
it
depends
really
upon
the
People
,
and
how
.
'T
is
certain
that
the
Election
of
Bishops
,
and
also
Priests
,
was
done
formerly
by
the
People
;
but
as
there
happen'd
sometimes
great
Disorders
at
these
sorts
of
Elections
,
they
were
oblig'd
to
change
that
Discipline
;
the
Thirtieth
Canon
of
the
Council
of
Laodicea
forbids
them
;
but
if
good
heed
be
given
to
the
Words
of
the
Canon
,
it
seems
,
that
that
Prohibition
regards
but
the
inferiour
sort
.
In
effect
the
People
have
assisted
still
at
this
Election
long
after
the
Ordinance
of
that
Council
.
As
to
the
Election
of
the
Patriarch
of
the
Maronites
,
the
People
have
a
great
share
therein
,
for
it
depends
upon
the
Body
of
the
Republick
,
who
ought
to
acknowledge
him
that
hath
been
elected
,
otherwise
the
Election
were
null
:
But
as
the
Ecclesiasticks
hold
the
first
rank
in
the
State
,
so
they
contribute
much
to
the
Election
;
their
manner
is
thus
.
Twelve
of
the
principal
Priests
,
who
in
some
fashion
represent
the
sacred
College
of
the
Apostles
,
assemble
in
the
Monastery
of
Cannubin
,
where
they
proceed
to
the
Election
of
a
new
Patriarch
,
by
way
of
Scrutiny
,
and
when
they
are
all
agreed
,
then
the
Republick
which
is
assembled
,
that
is
the
Ecclesiasticks
and
the
People
,
give
their
Consent
to
that
Election
.
This
sort
of
Election
is
much
like
unto
that
which
was
sometimes
observed
at
the
Election
of
the
Patriarch
of
Alexandria
,
which
is
spoken
of
in
the
Annals
of
Eutychius
;
nevertheless
,
as
't
is
impossible
all
the
Voices
should
concurr
together
in
the
Scrutiny
,
they
have
a
second
manner
of
proceeding
,
which
is
a
kind
of
Compromise
,
that
is
,
that
these
dozen
Priests
chose
three
by
Lot
,
and
that
these
three
make
a
Patriarch
,
which
is
also
elected
by
two
Voices
,
and
afterwards
the
People
confirm
that
Election
by
their
Consent
.
But
besides
this
,
since
the
Maronites
have
been
united
to
the
Church
of
Rome
,
the
Patriarch
is
obliged
to
receive
the
Pope's
Bulls
of
Confirmation
,
conformable
to
the
Rules
of
the
New
Right
of
that
Church
.