¶ The offspring of the house of Ottomanno, and officers pertaining to the great Turk's Court.  
Whereunto is added Bartholomeus Georgieviz Epitome, of the customs Rites, Ceremonies, and Religion of the Turks: with the miserable affliction of those christians, which live under their captivity and bondage.  
In the end also is adjoined the manner how Mustapha, eldest son of Soltan Soliman, twelfth Emperor of the Turks, was murdered by his father, in the year of our Lord 1553. all Englished by Hugh Goughe. (⸫)  
Imprinted at London in Fletestreate, near unto saint Dunston's church by Thomas Marsh.   

❀ To the right worshippeful knight, Sir Thomas Gressam. Hugh Goughe wisheth all godly honour, with Nestor's years, and Galens' health.  
Being not many Months sense, by some fortunate chance (right worshippeful) in the hearing of certain grave communication, debated by men, both discrete, learned, and not altogether unworshippefull: it was at that present my lucky hap to hear of such well disposed persons as of late days, and before our time, had been benefactors to England their native country. Among the which, some of a Zealous mind, had bestowed their sage council and politic devices, for defence of the same, other of a favourable affection, given their labour, to the having in readiness of such necessary instruments, as both in time of peace, might cease our doubtful minds, from carefulness thereof, and in the perilous seasons of war, defend us from our daily imminent adversaries: the rest, being not many in number, had either, of a godly and voluntary will, wholly (which chanced more seldom) applied their riches, or many joining together, laid out their treasures, to the erecting of such noble buildings, as might be for a public commodity unto the inhabitants of this worthy isle of Britain. All whose deeds for an everlasting memorial of them, and of there well spent days, have most worthily deserved to be engraven in tables of brass. But few, yea alas to few, have flourished, in whom all these commendable qualities have▪ reigned, as both to be beneficial to their country, by sage council, procuring of safeguard for protection of the same, and bestowing of their substance, to the building of such famous and magnificent works, as might serve for common utility unto all men. And by the discretion of those men,, that be learned and wise, if ever any subject hath enjoyed them, they attribute it unto you. For what is he, which is ignorant of the policies, and travels, that your worship have used and sustained, for to get safeguard, and requisite furniture to the realm. Besides the infinite riches given to the building of that princely work, commonly called the Burse, which already declareth, and in London is openly to be senne. what commodity generally, it will bring to the citizens thereof. These noble exploits (as in deed they are not a little by all men praised) can not, but be highly commended. To what end should I rehearse, or make mention of the great diversity, which men account to be between it and the huge tower of Babylon, or outrageous buildings in Egypt named Pyramids: or of the exceeding difference, whereby it excelleth the intricate Laberinthes, and monstrous pillars, erected in divers parts of the world: c●sidering that it is unknown unto few, that these were either builded for a vain ostentation, or frivolous memorial, with out any profitable use, or of envy, because the founderers of the same, would not leave over much store of worldly treasures unto their successors. I need not also to make rehearsal of your courtesy, gentleness, friendship, and liberality towards all men, yea and (which deserveth no small commendation) towards the unknown, and strangers, as divers other, and I also of late days, have sufficiently proved. In consideration whereof, lest I might seem, either unmindful of such benefits, as undeservedly, I have received at your friendly hands, or be thought unthankful, by not endeavouring, (according to my poor abilities) partly to recompense your favourable gentleness declared towards me: I counted it good to present your worship, with some such treatise, as both● might declare me mindful of your so unspeakable benefits, and wipe clean away from you, the opinion of detestable ingratitude, which otherwise your worship might most justly have conceived of me. And in so much as within these three hundred years, to the great damage, and utter decay almost of Christ's infallible religion, the great Turk's power, and Empire hath spread itself so far, that at this instant, are subject to his cruel tyranny, above four and thirty most famous nations which in times paste have been christened, yea and within these fourscore years, as one Hiltenius by prophesying hath foretold us, he shall have dominion both in Italy and Germany: pondering with myself this pitiful estate, and lamentable ruin of Christianity, I imagined that it did not so become me, as by dwtie I was bound, in gratifying your worship, to reveal and make manifest unto my country men, the nature, disposition, customs, rites, and faith of those circunsised Infidels, with the horrible racking, painful tormenting, and unnatural abusing, of our faithful brethren the innocent Christians, most miserably oppressed with the heavy youke of their unmeasurable taxes, tributes, and continual bondage: that they by considering of the dangers, hanging universally over our heads, may learn hence fourth to amend their sinful lives, and call incessantly unto god for soccour against that mortal adversary, both to the undoubted verity of Christ's holy gospel, to our country, lives and souls.  
wherefore according to my simple skill and knowleage I have translated into our vulgar speech, this little book, that herein, the unacquainted with the latin tongue, may learn read and see the sum of their belief, the unstable, weak, and foolish foundations of their feigned religion, which in token of my bounden dwtie, I offer & dedicate unto your worship: desiring most humbly that you will accept it in good part, and so accept it, as to vouchsafe to protect and defend the same, with the title of your worthy name. This if you do, and receive it so favorablely, as other things of late days you have done, you shall encourage me, hereafter for so friendly taking of these rude lines, to attempt and give the onset, both upon books of greater volume, and matters of more weight and substance. In the meanne time I will not cease daily to call upon God, that he of his infinite goodness, will increase this loving affection towards your country, endwing you with perfect health, with all godly honour, and after this wavering life, to advance your worship above the skies, there to remain in perpetual blissedness, world without end.  
Your worsnippes most 
 bounden Hugh Goughe.   

☞ Bartholomeus Georgieviz the author wisheth unto the godly and Christian reader perfect felicity  
THe civil dissension, deadly discord and contentious wars of our Princes, most christian reader, have procured me this, that (being spoiled of all my goods, bound with chains, led to be sold as a beast, through towns, villages, streets, and the most dangerous and slippery places of Thrace and the lesser Asia), seven times I have been sold unto most peineful and manifold kinds of husbandry: and there constrained under the turkish rustical whip and sharp ordinances, in hunger and thirst, in cold and nakedness, lying a broad out of house, to keep horses, and feed flocks of sheep and ●eardes, to learn the art of warfare, and exercise tilling of ground, From whence taking flight, and living by the mast of Okes, by wild herbs, and there bitter roots sprinkled with a little salt, and wandering in deserts, beholding the north pole as my guide, I have been environed with most ravenous wild beasts, I have moreover, on planks of timber, bound together with a cord, endeavoured to pass over the sea Hellesponte: but being taken at length, brought back again unto my master, bound hand and foot, cast prostrate on the earth, and grievously beaten with rods, I was after cast of unto the unmerciful regraters of mankind, and slaughterous boutchers to be sold: so that tossed with the floods of adversity by the space of thirteen years, I have been forced to suffer and sustain many miseries, afflictions, calamities and persecutions, through the love that I bore unto our holy and catholic faith, But when I could not escape by that more near way, which is through Thrace such tyranny, grievous bondage, and cruel affliction of the Infidels, flying by an other way, which is to wit, towards the pole Antarctic, through the most dangerous places, and deserts of Caramania and Syria.  

Through soudrie perils on the land  
And dangers strange by seas and sand.   
At length I came into the holy land, unto the Friars of Saint Frances, by jerusalem, dwelling in the mount Zion. From whence after the course of ●ne year, raised (by god's providence) ●s it were from the dead, taken out of the mouth and jaws of that ravenous and insatiable dragon, and delivered from his rackings and torments, I came unto my brethren the christians ●as an undoubted messenger of their pu●nishementes, that they may do worthy ●penance for their errors and offences, lest they come into that place of torments and affliction: that they may understand also in what hatred they ought to be, which hinder from that most holy and long desired expedition the christian sword, in time to come, to be the revenger of our miseries, foreshowed so many years sense, as well by the prophetical mouth of true believers as infidels, and predestinated to destroy and utterly subvert that kingdom of Satan, when therefore after my pergerination throuh the holy land and visiting of certain places in the w●ste parts, I had briefly noted the tragidyes of their cruelty, and certain other things which by remaining in the court and warfare of of the Turkish emperor, I had learned, either by daily conversation long use, and experience, or such as I had heard the learned and wiser sort of the same, to reared and rexearse, or (in time passed mentioned and readen) understood to be questioned by their sagest councillors, and committed them to memory: all, in few words and faithfully written, at sundry places and divers times, by piece meal, I had published, after with publishing, when by certain learned and well disposed men, I had found them made common, dispersed into divers languages, and perceived that they would be profitable, expedient, and after a sort necessary unto the readers, I gathered the whole into this one bondell, and now brought & reduced it unto a more compendious order. I offer them, most gentile and Christian reder, of thee to be redden. Thou therefore by the example of our saviour Christ (which preferred the little gift offered by a poor widoishe woman, before the rich presents of so many Princes) vouchsafe to take and accept in good part this simple gift of a poor afflicted Pilgrim. ❀   

❀ The Original beginning of the Turkish Empire and Lineal Race of their Emperors, with the trade and Ordinances of their wars  
THat the Turks are lineally descended from the Barbarous Nation of the Scythians, not only all the ancient Hystoryographers do witness, but also their manners, face, countenances, pride, rashness, wonderful audacity, & finally all their trade and order in fighting doth it most evidently declaren. They six hundred years sense, entering into the lesser Asia, which now hath to name Natholia, committed there infinite spoilinges, and robberies, until by little and little they had brought subject to their empire inheritances, castles, and cities, and oppressed the inhabitants of Asia the lesser, which had not been accustomed to fighting, and wars. Neither at that time had the Turks any certain Prince or King, but, roving abroad by flocks, overrane, brought under their subjection, and cruelly reigned over the noble country of all the lesser Asia. But afterward when three hundred thousand footmen and an hundred thousand horsemen of the Christians had assembled and gathered together unto the most renowned Duke Gottfridus Bilioneus, and passed over the Sea to possess and inhabit the holy land, where was the sepulchre of our redeemer jesus Christ: the Turks also flocking together, created one Soliman their Captain, & so made war against the Christians. But after a cruel and bloody battle, they were by the said Christians vanquished and put to flight. From this time forward we read not that the Turks had any Prince, until the year after Christ's incarnation a thousand and three hundred, about which season at length Ottomannus began to wax famous, and being of great powr● and strength, was created first Emperor of the Turks, from whom all the rest, as the table ensuring shall plainly declare, consequently took there beginning.  

A brief rehearsal of all the Emperors of Turkeye  

Otthomannus,  
OTthomannus first Emperor of the Turks, which was of the turkish nation as it were the grandfather, & from whom all the other Princes of Turkey do take their name, was fortunate, victorious, and a very cruel tyrant. He reigned eight and twenty years, and died in the year of our Lord, a thousand, three hundred, twenty and eight.   

Oreanus,  
OReanes second Emperor of the Turks, was subtle & witty, he invented sundry sorts of instruments and engines of war, and governed the Empire two & twenty years.   

Amurathes,  
AMurathes the son of Oreanes and third Emperor of the Turks, being a young man, was disceiful, circumspect and vigilant. In the year of Christ a thousand three hundred three score and three he possessed by force of arms Adrianopolis, and reigned three and twenty years.   

Baiazetus,  
BAiazetus the first of that name & forth Emperor of the Turks, was victorious, but a famous and cruel tyrant. He brought in subjection to his Empire almost all Grece, and was at length vanquished by the most mighty Tamberlane.   

Cyriskelebes,  
CYriskelebes the son of Baiazetus, and fift Emperor of the Turks, came unto the Empire being a very young man. He fought a battle with Sigismundus Emperor of Rome, which at that present was king of hungary, overcame and put him to flight in the field called Salumbetus. He died being yet of youthly years, & reigned about six years.   

Moses,  
MOises was sixth Emperor of the Turks. After that he had slain Oreanes his brother's son, he obtained the turkish Empire, but not long governed the same. For he was also murdered by Mahometus brother unto Oreanes slain of him before, which after the death of Moses brought under his subjection the Empire of Turkey.   

Mahometus,  
MAhometus the first of that name, & seventh Emperor of Turks was notable through his cruelty. He weakened in many battles the strength of the Walachians, & oppressed them. He reigned fourteen years, and died in the year from Christ's incarnation a thousand four hundred and nintene.   

Amurathes,  
AMurathes the second of this name, & eight Emperor of the Turks was full of guile and cruel. He first invented, and established the order of janissaries, of whom it shallbe spoken hereafter. He reigned years thirty one, and died in the year of christian health, a thousand four hundred and fifty.   

Mahometus.  
MAhometus of that name the second, ninth Emperor of the Turks, was bold, of great audacity stubborn, and rash. He took Constantinople in the year from Christ's incarnation, a thousand four hundred fifty and three, the nine and twenty day of may, and was Emperor thirty and two years.   

Baiazetus.  
BAiazetus called the second of that name, tenth Emperor of the Turks, by force of war subdued all Moldavia, and brought it in subjection to his Empire. Besides that he fought many, great, and perilous battles, at the which he was present in his own person among his soldiers. He reigned thirty and one years.   

Selimus,  
Selimus' eleventh Emperor of the Turks was marvelous cruel. He poisoned his Father, and by that means obtained the turkish Empire, in the year of our Lord God a thousand five hundred and twelve. afterward when he had subdued the great Sultan, he sacked the most populons city Alkairum, and reigned but eight years, at what time he was justly punished for his cruelty.   

Solymannus,  
SOlymannus the son of Selimus and twelfth Emperor of the Turks, which reigned in our time, but now is said to be dead, was for our sins and offences fortunate and victorious. By him were subdued the Grecian city Alba, with Rhodes. And after that he had vanquished king Ludovicus, he adjoined also to his Empire, Buda, Strigonium, Alba Regalis, and many other cities of hungary. He also in the year of our Lord a thousand fivehundred twenty and nine besieged Vienna, where from by help of the son of God, whom he hath as his enemy, he was driven away.    

In what manner the Turks do use to make wars.  
AFter that the Turks had vanquished the strength & power of the Macedonians, they kept and imitated there training up of soldiers, warlike discipline, and manner in governing, although in every particular point they agree not. Wherefore there harness being coats of mail, they are accustomed to fight with spear, shield, and sword crooked in the back like our wood knives, and often times prove conquerors. It is most certain that the janissaries do nothing at all differ from the most picked soldiers of Macedonia, by whose martial prows Alexander the great, vanquished the inhabitants of the Eastern parts, and brought them in subjection to his Empire. They bring up, exercise, and instruct them even from their infancy in fight and the wars. Not one among them doth know either his parents, or knisefolke. They are (to say the truth) the children of christians, ravished and taken away at sundry robberies, and spoiling conquests, which being brought into the orchard of the turkish Prince, they practise and train up in warlike feats and exercises, whereby in time to come, they may be have and defend themselves more manfully in the forefront of their battles. If any of them chance to die, or to be slain in the field, either at the assault of any city strong castle, or other mighty places of defence, incontinent they ordain and substitute in their places, certain of those so exactly exercised and instructed young men, and by that means fill up the member. By reason where of the band of janissaries, which is is it were the fortress and heart of all the power and strength of the Turks, doth always confinew undiminished. They have not equal stipends, but every one hath a pension: according to his proper manliness and puissant deeds achieved.  
And this is the only cause why they prove so desperate prompt and ready to attempt all kind of valiant acts and adventures, as of late years we have of them been taught and certified, not with out our great grief, damage, and discommodytie. For even sithence the time of Amurathes the second, which first constituted the janissaries, and disposed them in this order, we never read that they lost the universal and hold strength of any general army, but by experience have rather known them, to be the victors and conquerors.  
The Turks do maintain & keep with such justice and severity the discipline of war, the laws and customs in battle, that in this behalf they may seem far to pass the Grecians & Romans. There never chanceth among them, either divisions, mutual slaughters, seditions, or treason. For they are forthwith beheaded, being but for a trifling offence convicted. The turkish soldiers in many respects do surmount the warriors of other nations. First of all they readily obey, with out grudging or disdain, their Prince & Captains, which is not observed among us. Secondly all though they be enforced with most urgent necessity, yet they never take flight, but rather assail and fight more desperately. For they fully believe that by celestial providence it is determined at what time, and after what sort every mane shall end his life and die, and therefore they think that no misfortune may chance unto them before the prefixed hour.  
Finally in as much as they are endurable & most patiented, a long space of time they can sustain themselves with out bred or wine, with only water and rice.  

❀ The Officers perteinning to the great Turk's Court and wars, with the disposition of the same, and diversities of his soldiers.  

Visier Bassae,  
VIsier Bassae are councillors to the turkish Emperor: For with these he accustometh to deliberate & consult of all his business and affairs. They are in number four, and are chosen by the Emperor himself, of the multitude of those, which have forsaken Christ, and of Christians are be come Turks, yea there have been found to prove of them more worse than the Turks themselves Their authority and power is of great estimation, and they are of marvelous riches and substance.   

Lesker Kadie  
LEsker Kadie are the chief Judges, which determine, & decide, be they never so many, all contentions, and controversies of war. The one hath his seat in in Romania, the other in Anatolia. Their office is to declare the law, sit in judgement, and the causes of as many as are brought before them, to decide according to the laws of Mahomet. Unto these do appeal and resort all the other inferior Judges named also Kadie, and in their power it lieth to give judgement of any controversy, be it never of so great weight.   

Beglerbeg,  
BEglerbeg he hath the sovereignty of all other Captains, & is chief Prince of warfare, or one that supplieth the chief Prince's room. There are two Beglerbegs, and they have the dominion over them that are named Szantsakbegler. The one hath his abode in Natonlia at Cytheia a city of Galatia, the other in Romania in a city of the Ruscians, which of them is called Sophia.   

Tepthedar  
Tepthedar in their language doth signify a book, in the which reckonings and accounts are written. Whereof they have their name Tepthedar. They are the Questours, or treasurers. The one in Ramania, the other in Anatolia do receive an account of the yearly profits, and revenues, through out the whole turkish Empire, and of all rents and expenses. They are of great authority an estimation in the courts of Princes.   

jereys,  
jereys is Prince of the battles fought upon the sea, and wars about the sea coasts, which always is choseu out of the number of them which are named Szantsakbegler, or lieutenants which govern Calliopolis. He hath the charge of three hundred ships, all which are governed by sails.   

Moderie,  
Moderis are men learned in the constitutions, decres, and ordinances of Mahomet, wise, and of marvelous experience, and therefore they are all generally called by this name.   

Muthi,  
Muthi are lawyers, of the which one is elected to be as principal Doctor of the law, whose appointment or deciding it is not lawful for any man to retract or call again. If any obscure & dark places are found in the laws, these are consulted concerning the interpretation thereof.   

jaziti.  
jaziti are divers scribes in the courts of turkish Princes, howbeit they use sundry languages and letters. For in Turkeye they speak and writ with their proper speech and letters. In Grece and italy with the tongue and letters of the Grecians. But in Pannonia and Moldavia are accustomed in writing the language and letters of the Rascians. The Turks do call all the scribes by one name jaziti.   

Spahioglani.  
Spahi in their ●ong betokeneth noble, and Oglan doth signify a young man or son, whereof they have to name Spahioglani, and they are the principal borsemene in the turkish army, brought up in the emperors Orchard, and are called his sons. Out of the band of these are chosen such as they call Szantsakbegler, after that his Legates or Ambassadors. The full number of them is a thousand▪ being apparaled with gorgeous and rich ornaments, they ride by the emperors right side. Every one of them hath seven or eight soldiers under him.   

Soluphthari  
Soluphthari, these are hrought up together with the Spahioglans, and are equivalent unto them in power and dignity. Their number also is a thousand, being clad in most fine and sumptuous robes they go by the emperors left side.   

Capiti.  
Capi in the turkish language doth signify a Gate, of the which their name derived is Capici. They are the keepers or porters of the Prince's Gates, which are marvelously esteemed, and advanced to high dignities. They are elected out of the band of janissaries. The number of them is fourhundred.   

Vlufagi.  
Vlufagis are a thousand horsemen so called, chosen from the troop of janissaries, or picked soldiers of the Bassaens, which have made manifest by some famous or notable act their fidelity and manly prows. They keep the third rank after the Emperor of Turkey.   

Caripiti.  
Caripiti, these also are horsemen, in number a thousand. And even as their horses are quick and swift, so are they also endued with wonderful audacity and swiftness. They use and arm themselves with bow, arrows, shield, ●ere, and crooked sword, and have stipends very large.   

Solakhi.  
Solakhi, are the principal and best appointed soldiers. These also are chosen from the band of janissaries, which are marvelous skilful in showing with arrows, and are practised and accustomed, above all the rest, in shewtinge them of most straight unto the prefixed mark. Their number is seven hundred, whose office is to environ and safeguard the Emperor with their arrows nocked.   

janitzaraga.  
janitzaraga. By this name is called the Chefteine of the janissaries, which hath under him Peticapteines, of whom certain have the government over a thousand, other of five hundred. There are besides these Centurions, and captains over ten. Under whose dominion do the rest of the janissaries lead a most quiet life.   

janitzari,  
janitzari are footmen in number twelve thousand, most valiant, of marvelous practice, & strong soldiers, unto whose fidelity the turkish Emperor is wont thefelye to credit and commit himself. They use long Guns, out of the which they shout fourth pellets with great swiftness, & strike the mark or thing whereunto they send the same.   

Beslie,  
Beslie, are also soldiers most famous and exercised, which have declared notable acts of their strength. Every one of them receiveth the stipends of five soldiers, and are almost in number fourhundred.   

Mutapharak  
Mutapharak, are the sons of great Princes, ministers or servants of the Emperor, they enjoy abundant liberty, and sustain no travels, saving that they stand before the turkish Emperor, observe, wait upon, and accumpanye him.   

Czausi.  
Czausi, these do carry clubs in their hands, they order and dispose the host. They go also before the Prince in the army, and make him way, as hereafter it shallbe declared again. There are of them three hundred. Whose help and aid, the turkish Emperor is also accustomed to use in Ambassadges.   

Gimlie,  
Gimlie. These soldiers are formessangers, which have horses most swift, and when necessity requireth, can ride and dispatch a great space of ground in one night. They are covered with coats of mail, and fight with shield spe●es and crooked sword.   

Alcantzi,  
Alcantzi be horsemen of the lowest estate or degree, they are cruel wasters and spoilers, which, in as much as they go to war, only for their private commodities sake (for no spoils or booty is wont to be exacted at their hands) they waste and consume every thing with fire and sword. The multitude of them is great, for they excead the number of thirty thousand.   

Mekther  
Mekther, are ministers of the turkish Prince, which are ordained to purge, make clean, and deck up the houses of the Emperor of Turkeye. These have the charge of all the hangings of tapestry and arras. They keep the tents of the turkish Emperor, when he goeth unto any war.   

Asappi,  
Asappi are footemene very skilefull in showetinge of arrows, sent from the cities of Turkeye, the help the turkish Emperor in time of war Every one of them, for the stipend of one month, doth receive three turkyshe peace of gold.      

❀ The Turkish rites and ceremonies. The form of the turkish temple, of the resort thereunto, and order in prayings.  
THey have temples of a competent largeness, and sumptuous, called in their language Meschit, in the which I save at all no images or pictures, saving these words written in the Arabian tongue: Lafoy Illah Illellah. Mehemmet, Iresul, Allab, Taure Bir Pegambir Hath: which is as much to say as, their is no god but one, and Mehemmet his prophet, one receatour, and the rest of his Prophets equal. Or these Fila Galib Illelah, which those may be englished, their is none so strong as God. After that their is to be seen a great multitude of Lamps burning with oil, all the temple whitlimed, the pavement covered with mats, and bewtisyed from above with hangings of tapistre work. Not far from the temple, their is a tour or turret of exceeding height, which their priest ascending before the time of prayer repeateth these words thrice, with a loud voice, his ears stopped with his fingers: Allah Hechber which doth signify, their is one true God. Whose voice being heard, both the noble and base sort of mean resort unto the church, they are so given, and addicted unto devotion. Then the forenamed pressed coming down doth pray with them, and so is he bound to do five times within the space of a day and night, by his office. But as many as come unto the prayer Church, ought first to wash their hands, feet, and privy parts: after the thrice they sprinkle water upon their beads, rehearsing these words: Elhemdu Lillahi, which is, glory be to my God. last of all their shoes put of, called Patsmagh, and left before the door of the temple, they enter in: some with bare feet, other having clean shows named Mesth, with the which they tread not one the bare earth. The turkish women never keep company, and sit with the men, but a part in a place altogether separete from their sight and hearing: and they seldom frequent the temple, but at the time Bairam of Easter, and now and then on the Fridays, which in their language is named Gsumaagun, they pray from the ninth hour of the night unto the twelfth of the same, which is myddenighte: and in the time of their prayer, they marvelously beat and torment their bodies with continual moving and exclamations, in such wise that often times destitute of strength and remembrance, they fall flat one the earth and if any of them from that time forward shall feel herself to be with child, she affirm the to have conceived by virtue of the holy ghost. And when they are delivered, the children borne of them are called Nefes Oglu, which is Souls, or children of the holy ghost. So was it declared unto me by their waiting maids: for I never saw it, neither is it permitted that any man should be present at that spectacle. But at the prayers of the men I have been often times with my master, whose manner and custom is such. While their prayer endureth, they put not of their bonnets (which in their tongue are named Tsalma) but touch them with the tops of their fingers, as though they were about to lift them up, they kneel on their knees and kiss often the earth. A heinous deed among them it is accounted that a Christian should be permitted to their prayers: for they believe (as it is reported among them) their churches to be defiled by such uncleanly persons. For the Christians accustom not those often frequented was●hinges, according to their custom. There the pressed goeth up unto the pul●itte, and preacheth about the space of too hours: his Sermon being finished too boys supply the room, with singing pronounce their prayers. Which also ended, the pressed beginneth with all the people in a low voice to sing (shaking his head from one side to an other) no other but these words, La Illah Illelah, whose meaning is, there is but one god, and so the space almost of half an hour ●he shaketh himself, and soundeth the prayers with his voice. But ●●ch kind of prayers and ceremonies, as singing and Sermons are not used every day, saving in the time of Lente, and on a festival day, as Thursday, from the ninth hour of the night unto the twelfth. And of some friday is most religiously observed.  

Of the Turks Lent, when They keep it and how their Easter is observed.  
ALent they have also, in their proper language called Orutz, wherein every year they fast the space of one month and a week, but not always one, and the same, for if this year they fast Januarye, the next following they abstain in february, going in order, so that in the course of twelve years, they fast a year, and the twelve weeks are offredde unto God in steed of a Tenth. In the time of their fasting, they taste all the day of no kind of meat, no not so much as of bred or water. But after the sight of a star, it is lawful for them the feed on all sorts of meats, excepting stranguled, and the flesh of Swine. Stranguled meat of them is called Murdar, which doth signify a dead, or unclean carcase, and the swine Domutes. The Lent finished they celebreate the feast of Easter, in their mother speech ●…ned Bairam, with marvelous solemytie, by the space of three days, anoyn●nge the nails of their hands & feet ●ith a certain ointment by them named ●hna, which causeth their nails to ●lister: they steigne with the same oynt●ente also, the tails and feet of their ●ouses: this colour sticketh very fast, ●nd can not easily be wéeped or was●ed away: wherefore except new nays increase out of the roots, they always appear glistering, but from the ●andes with often and continual washing it may he weipte out. The women not only infect their nails, but also their hands and feet with the same Ointment.   

❀ The manner of the turkisne circumcision, after what sort it is done, and of their names.  
THey use circumcision called in their proper speech Tsuneth, not on the eight day, according to the custom of th● Jew's, but after the child's birth when he is in the age of seven or eight years, then skilefull in speaking their language: and that ceremony is observed among them at that time, for the words of confession, which are required before the circumcision (the Thumb of his hand called Larmath, lifted up) and they are those to wit, that before we have mentioned to be written in their temples. And the child is not brought unto the church, but circumcised at home in his parent's house, At this solemnity have I been often present, which is done after this manner. First of all their friends are called together to a bankete, for whom of dainty dishes, there are sufficient prepared, of all kinds of flesh, such as they may lawfully feed on, and here and there, (as among the richer sort) is slain an Ox, in the which (flean, & his boweles taken out), they enclose a sheep, in the sheep a hen, and in the hen an egg, all which holy together are roasted in honour of that day.  
After that at the time of their banqueting and feast, the child is brought fourth to be circumcised, than the Physician or Surgeon serving for that purpose, openeth the mitte of his yard, and taketh the skin folded in a cramp wire, son after whereby to rid the child from fear, he sayeth that the circumcision shallbe deferred until the next day, and so departeth, not long betwine, feigning as though some thing were omitted or forgotten, which necesary appertaineth to the accomplishing of that act, upon a sudden he cutteth of peace of that skin, which covereth the head of the child's yard, putting upon the wound a little salt and soft silk thence fourth he shallbe called mussulman, which is circumcised, and they have no names given them on the day of circumcision, but at their very birth, when first they are brought into light and this world, which are these, and first of kings as Suleiman, interpreted Solomon Sultan Stelim, which is a Prince of peace Murath Begh, a desired ruler: Mustapha & such like. Of captains as Pirin, Haradon, Hader, Ebrahim. And the names of lords of the meaner condition are Spahalar, Sauslar, Eminler, Behram, Memmi Mehemmet, ali, Ahmat, Tcielebi, Paiazith, Chatsun, Hutscref. Unto all the rest, Mutsa, jonutz, Sthender, Perhat, Ferro. Their captives and bondemene, for the greater part are called Seremeth, which name signifieth a bold and speedy servant. From that time forward the feast continuing by the space of three days, the circumcised child is brought with a most solemn triumph unto a bath. And in returning home, he is lead by the guests and banketters, which offer gifts unto him before provided: some silk garments, some silver cups, other money or horses. The women also present him with shirts, naptkinnes, and other such like. Every of the feasters giveth according to his pleasure, habilytye, or riches. The women are not at all circumcised, but confessing only the forenamed words, are counted Mulsuman But if any among the christians of his voluntary will, granting himself to be a Mehemmetiste, doth suffer circumcision which not seldom chanceth by reason of the most grievous yoke and burden of tribute, he is carried through all the streets & high ways of the city, with great honour and joy of all the people, playing upon tyrants: unto him also are given certain gifts, after that he is made free from paying any tribute, in their mother tongue called Haracs. And through greediness of this lucre and advantage, many of the Grecians, which they call Vlumlar, and Albanians, that are named Arnautla have been circumcised. If any man forced by violence, as one which hath strooken a Mulsuman, misused him with reproach, or blasphemed Mehemmet which I saw chance unto a certain Bishop of the Grecian religion) be circumcised, there is no thing given unto him, albeit he shallbe discharged from paying any tribute, as the rest Mulsulmanlar, which is of the circumcised are.   

¶ Of the turkish priests by whom they are elected, and how they live.  
THe priests, which in their speech are called Talismanlar▪ do very little or no thing at all differ from the lay people, neither from the chief ministers of their ceremonies (which among us are. bishops) and no deep learning is to be required in them, it is sufficient if they are of ability too read the Alcoran and Mussaphus. But they that can interpret them according to the text, are counted profundely learned: because they were not delivered by Mehemmet in the vulgar turkish tongue, but in the Arabian language, for they count it a heinous matter if being interpreted they should be written in their mother speech. These priests are elected by the people, but receive a stipend for their labour of the king: they have wives and their apparel is like unto secular men. If the stipend be not sufficient for them to live, through the multitude of their children, they use some handy craft, and handle some such occupation, as may be thought worthy a free man, they become school masters and writ books, I save verily no printers among them, but they dress their paper very finely. The rest do use other means for advantage and games, as the occupations of Showemakers, Tailors, and such like.   

¶ The feasts of the turkish monks and manner of their living.  
There are not wanting among them monks called Deruislar, of divers sorts verily, but chiefly of three orders. The first order is of those, which having no one thing proper, go as it were naked, saving their privy parts are covered with sheeps skins, and likewise in the time of extreme coldness, they use the same skins to cover their backs: but their sides, hands, feet, and head, they cover at all with no garment. Requesting alms as well of the christians as Turks, they desire it Alahisi, which doth signify for goods sake. These monks devouring the herb called Mas●ath, are driven into a madness, in so much that they wound themselves, and draw a lance from one side of their breast overth wart unto the other, after, that alongst their arms, without shewing fourth any token of grief: and remove not the kindled dry sticks of trees laid upon their head, breast, and hands, until they be resolved in to asses. I saw an other sect which forebidden carnal copulation with women, go, the fore part of their yard, or the secret part itself pierced through, and therein enclosed an iron ring of the weight of three pounds to observe chastity.  
The third order seldom goeth abroad, but doth remain day and night in temples, having little cabins in the corners of those churches, with out shows, garments, and bore headed, having nothing about them, excepting one shirt. fasting the space of many days, and praying, that God would reveal unto them the estate of things to come, with whom the turkish, being about, and intending to stir or make war accustometh to consult.   

¶ Of the marvelous reunerence which the Turks exhibit unto the traditions of Mehemmet.  
THe Turks attribute such reverence unto the traditions & decrees of Mahomet, that not only god they blaspheme note (which chanceth often among us) yea if they but find, a scroll, in what fashion soever it be written, lying on the earth, taking it up, and often times kissed, they enclose the same, throuste into some chenke of the wall: for it is counted a sin, that the letters, wherewith the name of God, and laws of Mahomet are written, should be trod under their feet. And therefore no man dare to sell an Alcoran, or any other of their writings unto a christian, or mane of some other faith and religion, lest being neglected and cast away, they should be trodden under their feet, or touched with unclean hands, if otherwise they are be headed. Wherefore in this respect, they can not verily but be preferred and esteemed before us.   

❀ Of the Schools for both kinds, and in what arts they instruct their youth.  
THey have places appointed to trade in good letters their youths of both kinds, called in their tongue Ochumachgirleri, and teachers for the same which are named Hogsialar, howbeit separately they are instructed, as the male children by men, and young girls by women, in astronomy, philosophy, and the art of poetry. During the time of their learning, speaking in a shrill voice, they move their bodies from one side to the other. They have no skill in artificial Music, but feign certain verses by prescribed rules, which are in this manner. Every verse ought too comprehend a leaven syllables. Wherefore it pleased me for an example to subscribe these few.   

❧ Vearses called of them Bethler.  
Birechen bes on eiledum derdumi  
jarà dandam istemiscem iardumi  
Terch eiledum Zachmanumi gardumi  
Ne ileim ieniemezum glunglumi  
They are amorous verses, of a goddess called in their language Assih, which is goddess of love, whose interpretation word by word is such: 
Birechen, bes on, eiledum, derdumi:  
Of on, fifty, I have mad, in my tribulation  
jara dadam, istemiscem, iardumi:  
Of my creator, I have required, succour  
Terch eiledum, Zachmanumi, gardumi:  
I have neglected, of my country, the visitation.  
Ne, ileim, ieniemezum, glunglumi.  
What, shall I do? I can not subdue, my mind.    

☞ How they contract matrimony, of their dowries, and occasion of divorce.  
There matrimony called in their tongue Eulenmech, is done in this manner. They join together in marriage with out any betrowething● made, they take their wives without dowry, and for the most part are constrained to buy them, contrary to that ancient custom, which in time past was used among the Romans, where the son in law was wont to be bought, and not the sons wife. The spouse hath no comely decking or furniture about her body, which the bridegroom is not compelled to ransom and by of his wives parents. Lewd and unseemly behaviour or baraines causeth a divorce between them. Their Judge hath certificate, and decideth such matters. Marriage is also permitted unto them with their bond servants, but the children borne are counted in servitude and bondage.   

❀ Of their Pilgrimmes, and to what places they go in Pilgrimage.  
Pilgrims in their language called Hagfilar, do visit the places by them counted sacred and holy, which are Mecha, Medinus, (as our men Jerusalem) where they affirm that Machomet died, but no less through hope of gain, then for religion or devotions sake. There after the s●ght of a Shoe called Tsaroth, which gilted only, hangeth down from the roof or vault of the temple, and certain most subtle nets, named Chumas, bought, they depart with great advantage into their country. And in their return, some for devotions sake doth carry water through the streets, and offer the same srelye unto the thirsty, such as they meet, other attend their proper business. And if any, by what means so ever it be, hap to die in the journey, although they come not to Metha, yet are they accounted among the number of Pilgrims.  
❀ The foolish fail written by Mahomet in his Alcoran, and of the beast named El Barahil  
MAchomet write the in this Alcoran of two Angels called Aroth and Maroth, whom he affirmeth to have e'en sent by God into the earth, that ●hey should minister justice and equity ●nto men, and were commanded too ●rinke no wine, neither adjoin themselves in company with women, or show ●nto any body the way which leadeth to the place of perpetual blissedness, which transgressing the commandment of God, became drunk, deceived by a woman, defiled themselves, and declared ●nto her the way which to heaven bringeth, whom when God saw coming towards heaven: he asked the Angels standing by him, who it was that endued with such a shape, would come into heaven. When the Angels had affirmed that it was through the folly of Aroth & Maroth, God commanded that the woman should be turned inta a Star, but bid them cast the Angels cheyned together into a burning pit forever there to be tormented. He maketh mention likewise of a beast named El barahil capable of the speech of man, which beast carried Machomet into heaven, where he confessed to have seen great Angels, having many heads, and those heads to have divers and manifold tongues. These truly are rather toys to mock Apes withal, and unworthy to be spoken by such a prophet as they count Machomet to be. But peradventure well tippled with wine, he thought to have dreamt in his dreams of such miracles, or rather prodigious foolishness. Therefore in as much as he was not ashamed to declare such trifles, by mouth, but also to write them in his Alcoran, he ought deservedly not to be called a Prophet, but a false deceiver, and malicious seducer from the truth.   

☞ Of the miracles wrought at Mecha by Machomet, and of such as they report him there daily to do.  
I Doubt, and am uncertain whether they ought to be called miracles, or miraculous trifles, those I mean which are written in their book named Mehemmedinum▪ For they stedefastlye affirm and thoroughly persuade themselves, that, when Mecha should be builded, God through the prayers of Machomet gave commandment unto the Hills, that every one should bring stones, for the erecting and building up of Mecha: and when all the hills had brought the tenth of his stones, whereby Mecha was builded and finished, a certain hill named Araphatdagh being more slack, by reason of his coming from far coasts, then the rest, when he saw Mecha throughly builded, and perceived that they needed not his stones, began bitterly too weep. Whom when Machomet had seen mourning, and understood the cause of his lamentation, said, let not thy courage faint thee, and be not sorrowful, but lay down there (apointinge to the place with his finger) thy tenth: & whosoever shall not pray upon that stone, his pilgrimage shallbe unprofitable and unthankful. Then Machomet struck the stone with his foot, & brought water there from, not good to be drunken of, and called it by name Abzemzemsui, which is water of purification, whereof all their Pilgrims are accustomed to carry home with them in vessels: and when one chanceth to die, the clothes wherein the dead carcase shallbe wrapped are sprinkled with that water, in remission of all his sins and offences.  
They say also that no man can come unto Mecha, but his coming is foreknown by Machomet, which afterward to the keepers (& they are all eunuchs) by him is revealed: but if that Hagij, which signifieth Pilgrim, be a thief, a wicked person, christian, or man of oher such like religion, the forenamed keepers do prohibit him entrance into Mecha. But in deed his dead corpse, as some affirm, lieth not there, but the shape of an image printed by the person of Machomet in a wall of the temple, whom they kiss, and so return unto their habitation. Those Infideles have such vain lies persuaded unto them by Machomet, and a great number more to be laughed at, which here I am ashamed to allege. Howbeit I would that the gentle reader, should inquire of some Turk, whether such things are so in deed, and then he shall bol●lye affirms that the Author hath spoken mere veretye and truth.   

❀ Of their alms houses, and what meat is given unto the poor.  
THey have hospitals or alms houses, called Imareth, builded by the testaments of their kings, in which places meat or food is given unto the poor and Pilgrimmes, but diversly at sundry places. There are which give Rice named Pirrincts Tsocbà, with flesh: at an other place, Bolghdaias, which is made of wheat, in stead of pottage, they add bread also of a reasonable quantity: the drink which they distribute is water. But place is granted unto none there to remain alnyght, or sleep, for there is a public Charuatsaur●e, where freely they are received to hospitality, howbeit there be assigned unto them no beds, but they sleep under the covering of a house either in hay or straw.   

❀ The manner of their sacrifice, for what cause they do it, and how the beasts offered are used and distributed.  
THey offer beasts in sacrifice, but for the most part before vowed, called Chorban as well in the turkyshe as arabiane language: In the time of any disease or peril, they promise (every mane according to his ability) in certain places to sacrifice either a Sheep or Ox: after that the vowed offering is not burned, like unto a beast killed and laid on the altar, as the custom was among the Jews, but after that the beast is slain, the skin, head, feet, and fourth part of the flesh are given unto the priest, an other part to poor people, and the third unto their neigheboures. The killers of the sacrifice do make ready the other fragments for themselves and their compaynons to feed one. Neither are they bound to perform the vow, if they have not been delivered from the possessed disease or peril. For all things with them are done condytionallye I will give if thou wilt grant. The like woorshyppinge of God is observed among the Grecians, Armenians, and other realms in Asia imitating yet the christian religion.   

¶ What is assigned to be done by the Testaments of the Turks, as well of men as women.  
IF any of the circumcised dying intendeth to make a testament, such legacies for the most part are appointed, (their neigheboures and friends called together) either to fetch springs of water, and bring them before some Hospital, temple, or dry place, that is frequented be men Haritsi, moved with a godly zeal, & Gsianitsi, for their soul's health. Other bequeatheth their goods to make captives and bound men free. But the women (as this kind above all other is most superstitious) give money unto soldiers, for to kill a certain number of christians. They make account, that by so doing, it will greatly profit the health of their souls. The kings appoint temples and hospitals to be builded, and other of the nobility when their lot is to die.   

¶ Their ceremonies about the dead, and manner of interment.  
IF a circumcised man dieth among them, the men take care to make ready the dead corpse: if any of the female kind, the women. They wash clean the coarse, and wrap in fresh and néet linen, after that the same is carried unto some place without the city, for it is a heinous crime to bury in the temples.  
The taper bearers & monks with light go before, the priests follow after, singing by all the way, until they come unto the place of interment. But if the diseased person were poor and needy, money gathered together is accustomed to be given unto the religious people for their labour and travel.   

¶ The building of their sepulture called Tulbe, and of the sacrifices done to the dead.  
Upon the kings sepulchre is builded a temple, for their kings are buried in Cities: the tomb of rich and poor mean, is about the height of an altar, so that beasts can not leap upon, and defile the same. They often resort thither in weeping and murning: and certain infernal sacrifices laid on the monument, as bread, flesh, cheese, Eggs, milk, and the banquet continuing by the space of nine days, according to the Ethnic custom, it is all devoured, for the diseased soul's sake, either by Pismares and the birds of heaven, or poor people. For they affirm that it is like acceptable unto God, that alms should be offered to the brute beasts having need thereof, as unto men, sins that it is given for the love of God. I have senne many, which giving the value in money of one little bird before kept enclosed, have cast of the same to fly away: other to throw bread into the river for fishes, through the love of God: adding that they for such mercifulness towards the needy, should receive an abundante reward at god's hands.   

¶ Of the Turkish warfare: and first of the king, and a part of his officers.  
THey have all one king, and in their language he that now reigneth, of them is called Huncher Othmanlardan Sahitsultan Suleiman, which by interpretation is, Solomon is emperor & Prince of Turkeye, of the Ottomans descended, which now hath his first begotten son of the age of three and twenty years, or their about named Mustapha, in cruelty and tyranny, passing his predecessors, often lying in wait for his father, if he might by any means kill or cause him to be slain, through greedy affection, and desire to bear rule. But in what sort, he was murdered by his Father it shallbe declared in the end of this book. The king hath under him two chief governors, or lieutenants, over Europe and Asia, named Tsangiach Begler, unto the which are subject inferior presidents called Timargilar, whose hests do certain ordinary soldiers obey, but if they be found lingering and slack, when they be called for expedition unto war, are punished with hanging. Bassalar, which they interpret heads, are many in number, they for council do always accompany the king. Sulihtarlar also, which are the guard of his body, are wont continually to follow immediately after his back, together with his Capugtsibegler chamberlains, jazitgtsibegler chancellors, Eminler exactours of tribute, which is to wit, of children and money, Spahalar light harnessed horsemen, a great rout, Vlachlaris posts▪ or pursivantes, with other such like always following the court.   

¶ The estate of the Turks peers or nobility, and of the possessione.  
NOt one of the nobles, doth possess any province or city by right title of inheritance, which after his death, he may leave unto his children, heirs or successors, with out consent of the king. But if a Prince or governor coveteth to have certain possessions, it is granted unto him upon this condition. They enter in bargain concerning the Prince and revenues of those possessions. The Turk doth know, how many soldiers may yearly be maintained by the profits of that province, then the lieutenant is bound to have always in readiness for him, that band of soldiers, at all callings, otherwise he loseth his head: and no thing may excuse him from going unto war, but only sickness. And if at any time, it shall please the Turk to deprive him of that benefit, it is in his free will and choice: But if he be not deprived, it is his proper possession until death. After whose interrement, if the heirs of the diseased, will observe and keep the same covenant, they are permitted to enjoy it, if not, it is assigned unto others. If some time any of these peers or noble doth talk with the king, he fasteneth his eyes on the ground, not daring to behold his countenance.   

¶ Of the Bassans, whom we may call councillors, chancellors or rather Secretaries.  
ALl the Bassans, for the greater part are made ●nuches (as it was declared unto me, when I was bond man of a certain ruler in Constantinople and are in greater estimation with the Turk then all the rest of his nobles, excepting the Sangiackes, and almost as many as are advanced unto that dignity, are the ravished children of christians. Not one among them, albeit he hath a daughter of the Turk to wife (as one Chrustan a Bassan had) is endowed either with castle city are town, which he may challenge by inheritance: but if he be advanced unto any honourable authority, he enjoyethe the same until his death, or as long as it shall please the Turk.   

☞ The obedience which the Turks are constrained to attribute unto their king and of his messaengers or posts.  
NOt one, either of the Jenitsaries, or nobles, hath leave, or may be permitted to walk in the city, armed, or girded with a sword: except it be, when the Turk goeth out of his palace, either to pray, or hunt. The governors and officers of the city do bear in their hands coogelles, which if they find any brawling, or doing injury, and offence one to an other, they punish them with the aforenamed coogelles. And not one speaking to an officer, dare to look him in the face, but falling flat to the earth, and kissing his feet, he speaketh unto him his eyes fastened on the ground. And when the king sendeth Posts with letters unto the governors of any his Provinces, whose horses, as son as they are wearied with journeying, or tired with swift, and continue wall galopinge, the post is licenced, to take from them their horses, what soever they be which meet him in the way, but if in traveling he meeteth with none, than he turneth towards the cities or towns, Cadiam, which is to say, the judge he goeth unto, which, except he provide him an horse, is hanged before the gate of his own house, and for this cause, horses are nowrished by few, but for the greater part Asses. And when that messenger, or post shall come to those, unto whom he was sent, the kings letters received with great humility, kissed, and his commandments with all speed possible executed, he is sent away. Then is no Prince which dare gain say him, no one Province or city (as it often chanceth among us) that rebelleth, and finally not one which doth not fear him.   

☞ By what means the Turks power is always found, and how it may be diminished.  
THe turkish Emperor equally distributeth all his provinces, unto the peers of his realm, but on this condition, that continually, as well in the time of peace, as war, a band of soldiers may be maintained by the yearly profits of that province: his power is not at all diminished, the soldiers being slain, except he lose also the province. As for an example, if the Emperor of Turkeye hath now four hundred bands of soldiers, of the which a hundred is sustained by the revenues of hungary, then if hungary should be lost, he loseth also the hundred bands of soldiers: but if he forego no province, and lose all the soldiers maintained thereby, he loseth nothing: because that to succeed in their places, (yea if he would desire a greater number,) they may easily be found: like as among us ecclesiastical livings, and other vacant offices, may quickly find a possessor.   

❧ The state of the Chazilarious.  
THe soldiers called Chazilar, are strong, and marvelously practised in warlike affairs, which at the first bickering, do break their spears upon the adversaries, using no kind of weapons, saving shield, spear and glaives, according to our countrymen, with a helmet, and coat of mail: but their spears being broken, they manfully fight with drawn glaives, defending themselves with shields, always endeavouring to mischief the hands or heads of their enemies, and lying in wait with all their force to destroy them. It is counted among them no praise, but an ignominies, to strike the enemy or horse with the point of their sword. These men put all their life and safeguard under moderation of the goddess Fortune, called in their mother speech Hassup, or Ctsutara, of whom the most common proverb among them all is this, jazilan Gelur Bassina, which in the english tongue after this manner may be interpreted, jazilan, the writing, Bassina, on the head. Gelur, shall take effect: their meaning is that, what so ever the Goddess Fortune, at the day of nativity, hath written on every man's head, to avoid it, it is impossible although he lurketh in an in vincible castle. Their worthy deeds and exploits are written by Historiographers in verse, and rehearsed by all sorts of men, that the rest with such like boldness (encouraged through desire of honour and praise) may valiuntlye, and with out fear assail their enemies. But for every noble victory achieved by them, their stipends are doubled, and therefore all the forenamed horse men, aught to follow & accompany the king, furnished with these kinds of weapons, that is to wit, Javelinges or spears, glaives, darts, and iron clubs, some have targets, other have none, and they always receive wages, as well on the time of peace as war.   

❀ How many orders there be of the turkish footemene.  
THe first order of footemene, is of the Solachlaries, which are archers, they use bows, arrows, glaives, and differ by their head garment from the jenitzaries. The second order is of the jenitzaries, they also have weapons like unto the Solachlaries, howbeit, for bow and arrows they use hargabusheares & pole-axes. All these gathered from among the christians, leading their lives their under tribute, taken away by force, circumcised, and brought up in a certain place called Tsarai, do fight most courageously against the christians, and have stipends little enough to live by: that is to say, some four, five, or six pieces of money called Ahtse, of the which three score do make up a Crown: and these upon pain of life may not ride, except they be sick. There are many also found to be made jenitsaries of the Turkish children. The third order of footemene is of the Azaplares, of whom, the war being ended, the wages also do cease, and they are all the children of Turks.  
They use a long spear, gleave, & have red head coverings, or of some other colour, made of cloth, with four angles, corner wise, called Tachia, and differ from the janitsaries, and Solachtaries, by their garments, and armour: in the time of battle they throust through the horses of their enemies. There is beside these an other order of footemene, from wallachia, of the Grecian religion, named Voinichlar, which have no other stipend of the Turk, then that they are free from paying any tribute and tenths. The men of this order are bound, at their proprecostes and charges, to feed the idle horses of the Turkish king, to take iare of them, and bring them fourth in the time of war.   

¶ Of the great Turks tents, and pavilions of his nobles, and soldiers, with the order of their iorneyinge in the time of war.  
WHen the Emperor of Turkey, forsaking Constantinople, setteth forward unto any war, he taketh with him two tents, called Satorlar, that one this day, may be pitched at the next place of tarrying, when the day following, he purposeth to be received. The greatness of his tabernacle is such, that unto the beholders a far of, it may be thought a city: next thereunto do the Princes pitch their pavilions, and encompass round the kings tabernacle: after these the horsemen, whereof every one singularly, or three enjoy a tent. The footmen also have unto them peculiar tabernacles, for it is decreed by ordinance of war, that no mane shall lie abroad out of house, or covering. Certain labourers do make way for the Army to pass, placing heaps of stones, or piles of wood, on every side, as tokens of the way, in somuch that in the dark, they can scarce stray out of the way. They begin to set forward about middenight, and continue marching until noon tied of the next day. In the time of their iorneyinge, the king is carried, sitting in the midst, between two Bassans talking with him, before whom do journey certain soldiers of the ●enitsarye order, on horses, carrying burning torches, and this is done in a very obscure and dark night. Then the Tsanlar, which are captains or disposers of the Army, having iron clubs, sharpened and ky●e on every side, do drive men away from the kings sight, by the distance of stones cast, or shooting of an arrow, where Sulihtarlar, the multitude of the guard doth go, among whom are the wagons or chariots laden with love boys, serving for the Turks use and his peers. Then the forenamed captains or disposers of the army, journey either before them, or come after, with infinite bands of horsemen, footmen, and soldiers of divers orders, some having wages, other for gain, and lukces sake: men only, for they bring no women with them.   

❀ The driving of their beasts, order in the camp, in what sort they lodge, and with what food they live.  
AFter these succeedeth a multitude of camels, Mules, and horse (sumetimes they bring Elephants with them also, called in their language Phil) carrying victalles, tents, with other such things necessary for the Campe. And when the Turks tabernacle is pitched, every thing is their settled, and placed in order, as it were in a city: there are places for Shoemakers, Bakers and Butchers: some seek and provide for all sorts of flesh, but if fresh meat can not be gotten, than they draw fourth such food as is carried by their beasts, that is to wit, bred twice baken, flesh dried in the smoke, named Pastarmar, cheese, and milk congealed to curds. They are most patient of hunger, thirst, and cold. Very seldom they herboure, or lodge in cities, but in the fields under tents, not far from hay cocks and rivers, having a greater regard unto their beasts, then of themselves, contented with a light and base meat, as congealed milk tempered with water, and bread put therein, either new, or twice baken, both masters and servants. There is such silence observed among them in the night season, that they neglect their captives flying away, for fear lest if a noise, or clamour should be stirred, they should suffer the punishment ordained for the breach of Silence: but at what time they go to rest, and when they rise from their beds, to walk abroad, they cry all with a loud voice these words, repeating them thrice Allah, Allah, Allah, which doth signify. O god, O god, O god.   

☞ What severe justice is exercised in the time of war.  
Such severity is used to the breakers of decrees, and their ordinances in war that no soldier dare to take any thing unjustly, if otherwise he should be punished with out compassion: For there are elected among them, certain ordinary keepers, or defenders of such necessaries, as are brought in the ways, towards the camp, by children of eight or ten years old, which bring to be sold, bred, eggs, fruit, corn, with other such like. The forenamed officers are also bound to defend the Orchards of fruits, situate by the ways sides, in so much that they themselves dare not to take one apple, or other such like thing, with out licence of the possessed, for if it happen otherwise they also shallbe punished by lieging their heads. When I was in an army of the Turk, at an expedition or voyage against the Persians, I save a Espahye together with his horse and servant beheaded, because his horse breaking louse, had entredan other man's field.   

❀ Of the triumph to be celebrated for the Turks victory, where he is always resident, and wherefore he maketh war so often against the christians.  
WHen it is signified, or relation made of the Turks victory, the cities break fourth into all kind of ioyefulnes. By night about the first kindling of the candle, they begin this triumphant mirth, torches, links, and tapers of wax, are every where displayed, the house & ways whereby the turkish emperor must pass are adorned with tapestry works cloth of Arras, and hangings of silk. But the most solemn pomp is done at Constantinople, where he is always resident, if no wars be stirring between him and other countries. Howbeit by the laws, he himself is bound, after every three years, to take a voyage into the christian realms, either for amplifying or defence of his kingdom and dominion.   

Of their hunting.  
there is no nation, under the sun, that so much delighteth in hunting as the Turks. For in pursuing wild beasts, they run through on their horses, dangerous, sharp, and rocky places, taking divers kinds of beasts, and if the dead beast hath been choked by dogs, neither they themselves do feed upon the flesh thereof, neither the christians inhabiting those costs. But if by chance they kill a boar, him they give unto the christians of those parts, for the circumcised are forbidden to eat of Swine's flesh.   

¶ Of husbandry, and crafts men, unto whom the tenths do pertain, of the bath, and ceremonies about the same.  
THe husbandmen do till the fields by their servants, and pay the tenth thereof unto their Emperor. The labourers sustain themselves with handy crafts, but they which live sluggishly, and in idleness, do pine away with hunger. Merchandise is practised also very diligently among them. They travel into Asia the less, which now is called Anatolia, Arabia and Egipte, they discloase themselves, even among the Venetians. In every of their cities there are Baths, in the which according to their accustomed use, they wash themselves twice or thrice. If they void urine, their privy member is washed, if they unload the burden of nature, their fundament is made clean with water: the like is done by the women, both kinds are waited upon, as the men by their servants, and the women by their waiting maids, carrying after them vessels full of water. And when they go fourth to wash, the women do anoint themselves, with a certain kind of Ointment, which after the space of half an hour, doth cause the hears to fall of, the men themselves do shave there privy parts, and in no wise they suffer the hears to grow, but rid themselves thereof, as well the men as the women, in every month twice or thrice: but chiefly when they frequent the temples, otherwise (as defilers of the sacred and holy place) they should be consumed with fire. There are among them also divers sorts of crafts men as bowchers, shoemakers, tailors, goldsmiths, siluersmithes, and of all other kinds of metal, likewise printers, and masons, but not of so subtle and excellent wits, as certain there are among us.   

¶ The justice and equity used among Citizens.  
ALl the christians, and likewise the Turks, have one judge chosen from among the circumcised, which is bound to minister the law, and justice equally unto all estates of men. If any man commit murder, he shall suffer death for the same. If he steal, or take any thing by force, he shallbe therefore hanged. As it chanced unto a certain Janitsary, that had drunken up the milk of a woman, carrying it to be sold in the market, not paying the price thereof, which, accused before the judge, when he had denined the fact, being hanged up by the heels, and bound hard about the middle with a cord, incontinent he vomited up the milk, and forthwith by judgement condemned to hanging. This happened, I being present, at Damascus, when I journeyed from Armenia towards Jerusalem. If any temple commit adultery, the man is cast into prison, and after certain months redeemed for money, but the adulterous woman is carried through the streets and high ways, on an Ass, scourged with whips naked, and having the entrails of an Ox hanged about her neck, is stoned to death   

☞ The tilling of their ground, of the grain, Vines, and other fruits, which grow in those countries.  
AS well the Christians, as circumcised Turks, do till the fields, maintain pastures, and plant vines, having corn or grain like unto this of our country, as wheat, Millet or Hirse, barley, Oats, fine wheat, beans, and all kinds of pulse: furthermore Rice in great plenty, flax, and silk cotton, more than in our countries. Both the sorts of men aforenamed have also in possession vineardes, using diversly the fruits thereof.  
The Christians make wine, but the Turks a kind of honey called in their language Pecmez, they use, and order certain reasons in such sort, that as well to the eye, as in taste, they all ways seem fresh and new, and are by them named Vzum Turssi. They have fruits there in great abundance. At their proper seasons, the Orchards, gardens, and fields, are replenished, and laden with Pompones, Melons and cucumbers. There are nuts, apples, pears, pome granates, almoundes, chest nuts, figs, cherries, plums, and other of like sort, for a small price to be bought, but not in every nation. For there are places, as hear and there in Cappadocia and Armenia the less, where (through extreme cold) not one of these are to be had, or may be gotten.   

¶ The state of their shepherds, what herds of beasts they feed, and of the tribute which is required of the Christians.  
There are shepherds among the Turks called Sobaenlar, which lead there lives contineweally in deserts, & change places for fresh pasture almost every month, having at all no houses or possessions, excepting tents, and droves of beasts. They feed camels, Mules, Horses, Oren, Sheep, Goats, and make cheese, butter, and shear Sheep, whereof they make a kind of garment, or cloaks called Ghepenech, and tapestry workings, which are sold, to buy corn for food unto their family. The forenamed shepherds generally, do yearly pay unto the turkish Emperor, tyethes, of the increase of all their beasts. The Christians also, living under tribute, are constrained to pay tenths, which in quantity is to wit, of every male beast, one crown, and which is most cruel, they take away from them by force all their sons having no wives, making search therefore in their houses, every fift year.   

❀ The form of building their houses.  
THeir is no great magnificence bestowed upon their houses, the greater ●art of them builded of brick work, and ●her brick is made after two sorts, either they are baked in a keel, or dried by heat of the Sun. The rouses of their houses join together wedgewise, as do the buildings of our country, and this is observed through out all Europe, but in Anatolia the coverings or roufes, are plain, in fashion of a flower, without any ridge: cundites they have, and water pipes, that send down the rain water unto them, which is conveyed through rolled pipes.   

❧ The fashion of their garments, whereof they are made, and in what sort.  
THeir aparaill made of the substance of wool, flare, and silk, is rich and magnificent enough, the garment called Chauton, they use gardeo, plaites, and hanging down even unto the shoe hem our breeches they abhor, objecting them opprobriously unto us, as things to be ashamed at. Their shirts named Gumlech, and Naptkins are died with a violet colour, their head is builded up with an heap of cloth, in manner of a turret, and gathered together at the top, not much unlike the fashion of a steeple, and such a covering for their head is called in their tongue Tulbent, or Salma. The wives of rich men go with their faces covered, and never open their countenances unto any other saving their husbands, neither at any time frequent the market, or common assemblies. The shoes named Babucs, or Csisme, as well of the women as men, have thick soles, that they may use them the longer space.   

¶ Of their meats, and food.  
THey use bread most wholesome, called Echmech, both white, & brown, even as the men of our countries do, but they scatter or mingle with the dooghe a certain kind of seed named Sussam, after that it is baked, which giveth a delectable switnes unto the eaters, that bread is not used among the Christians, saving at certain places, here and their in spain, as in the kingdom of Granata, and about Civil. In their food is bestowed great cunning, and divers sorts of sauces, their ordinary meat is so much thickened with rice▪ that the parts thereof may be drawn a sunder with their hands. marvelous is the abstinence among them from fish. They eat all sorts of flesh, excepting of Swine. Their are among them no taverns, or public Inns, to entertain strangers, as with us, howbeit in the streets are sold divers kinds of meat, requisite for sustenance, with other things necessary to live by.   

¶ The diversities of their drink.  
Three sorts of drink they have: the first is made of Sugar, of them named Secher, or honey allayed with water, this drink hath to name Tserbeth. The second is of reasons (the kerneles first drawn forth) boiled in water, after that is added water of Roses, with a quantity of pure honey, that drink hath his denomination Hossaph, and is sold every where in Turkey, it is sweet, and causeth the belly to swell. The third is of that kind of honey named Pechmes, which is made of new wine sodden, until the third part be boiled away, this drink in taste, and to the sight representeth the likeness of honey, it is allayed with water, and given to be drunken of their servants.   

¶ The manner of the turkish tables, and how they sit at meat.  
WHen the time of refreshing is come, they put under them mats, called Hactser, after that they spread, abroad tapestry clothes, or Cuishens. Some, sit down upon the bare ground. Their table having to name Tsophra is made of leather, it is spread abroad and drawn together in form of a purse. They sit not down according to our custom, or after the manner of the ancient fathers, as leaning to their Elbows, but their legs lying one over the other, crosswise, much like unto Tailors, Grace or thank giving unto God is said, before they taste of any meat. They eat speedily and with great silence, in which space their wives are kept in some secret place The men servants, after the age of twelve years, are not permitted to enter the house where women be: but young boys, within the age of twelve years, coming in, and going fourth, do bring them things necessary, which separated far of, have their habitation in an other house. The bound women have not so much liberty, as to step without the doors, except it be with the Turks wives when they enter the baths to wash, or go some other where, with out the city, as into Orchards, vineardes, and Gardens, for recreations sake (which often times they are wont to do) but labour hard, continually lurking in their houses, neither are they permitted to talk, or be conversant with the men servants, as in his proper place, which is in the treatise next following, of the afflictions of captives, the readers easily shall understand.   

❀ The salutation of the Turks, Persians, and Arabians, is such.  
Sellam aliech Tsultanum,  
Peace be unto the O Prince.  
Sellam aliech Baba.  
Peace be unto the O Father.  
Sellam aliech Ana,  
Peace be unto the O Mother.  
And so the rest in order you may salute according to the worthiness of their persons.   

There answer.  
Rahmatullah Sellam alechmi,  
Our merciful God give peace to you also,  
Rahmatullah aliech, tseudigum,  
Our merciful God give unto you, my friend,  
Berechyat.  
his blessing.  

¶ A Dialogue containing questions, and answers of a Turk with a christian, and first the Turk in this manner speaketh unto the Christian.  
Handa gidertsan bre Giaur?  
Whether goest thou O Christian?  The Christian. 
Tsultanun giderum stambola.  
O Prince I go towards Constantinople,  The Turk. 
Ne issum Vac but meinleketten?  
What business hast thou in these countries?  The Christian. 
Ederum bezrgenlik Affendi  
I excercise merchandise master.  
Or  
Maslahatom var anadolda.  
My business is into Asia.  The Turk. 
Ne habar scizum gilerden?  
What news is there spoken of in your parts?  The Christian. 
Hits nest bilmelom tsaa dimege.  
I know not what news you desire to understand, that I might declare it unto you.  The Turk. 
Gioldassum varmi tsenumle?  
Have you any companion?  The Christian. 
joch, ilanuz gheldum.  
No, but alone I came.  The Turk. 
Gelutmisun benumle?  
Doth it please you to come with me?  The Christian. 
Irachmider tsenum iataghom?  
Is your lodging far of?  The Turk. 
jachender, guestereim tsaa bundan,  
It is hard by, I will show it you from hence.  The Christian. 
Gel ghusterivere, tsevertson Allaha.  
Come and show, if you love God.  The Turk. 
Kalch iochari tur honda.  
Lift thyself up, stand here.  The Christian. 
I know not in what part it is.  
Bilmezum hanghis darastan der.  The Turk. 
Tsag eline bacha ghun doghtusine.  
At the right hand look towards the east.  The Christian. 
Bir buch eun atsarhibi, gurunur, ommider?  
One high house as it were a Castle appeareth, is that it?  The Turk. 
Gersksou oder iaken deghilmi?  
It is even hit, it is the same, is it not hard by?  
The farewell.  The Christian. 
Tsamarlodach tseni Alaha.  
I commit you unto God.  
Ben gitmezom oraa.  
I will not go that way.  The Turk. 
Bre neden korkartson? nitie gelmetson?  
Oh whom do you fear? why come you not?  The Christian. 
Benuniolum deghelder oraa.  
My journey is not that way.  The Turk. 
Vargeth tsagloga, eier ghelmeson.  
Depart with good Luke, if you will not come.  The Christian. 
Gegsien hair altson.  
A prosperous night chance unto you.  The Turk. 
Aghbate hair oltson.  
And unto you a more happy night.  
Ben kurtoldom tsoch succour Allaha.  
I am delivered, high praise be unto God.  
These few words of the turkish language, I have here added for thee, most gentle reader, not of necessity, but for delectations sake: that thou mayst understand, how gross and barbarous they be▪ The ever living God grant, that they may have more need of our speech, than we of there's.  
Farewell.    

The lamentable affliction, as well of the captive Christians, as of them which live under the most grievous youke of Tribute.  
❀ In what sort the Christians, taken in war by the Turks are handled.  
THe turkish Emperor intending to take any voige, against the Christians, among other his honourable merchants a great number or rabblement, of unnatural Regraters of man kind, and slaughterous butchers, sitting on camels, doth always accumpanye him: these for hope of bondmen, do bring with them chains of a marvelous length, in the which may fifty, or three score easily be bound on a row. So many as the enemy's sword hath not murdered and consumed, they by of the spoilers and booty sekers, which is permitted unto them, on this condition, that they pay the tenth of their captives unto the Emperor, the rest it is lawful for them to keep, either for their proper use, or to be sold: and among them there is no merchandise so fruitful, profitable, or more used and accustomed, as in time passed it was among the Romans which called gods merchandise, bought with no fault, and in the which no convincement by law ought to be feared.   

¶ In what manner the Emperor ordereth, and diposeth his captives.  
THe aged sort, and youth of both kinds, which befell and happened unto him under the name of tenths, he this disposeth, that the well strooken in years, may be sold to apply husbandry, howbeit they are very seldom taken, for it is arare thing, that they should be spared, whom age of many years hath made scarce saleable. The young men, and virgins, they keep enclosed in a certain place named in their language Sarai, that there they may be instructed in profitable arts and sciences, whereby in time to come, they may use them the more commodiously, but first it is attempted, that, the christian faith and religion being denied, they may be circumcised. And now having received the first instructions of their ceremonies and the proportion and lineaments of their bodies, diligently marked by Phisiognomye, they are according to every one's disposition & towardness, appointed, either to learn the laws of their country, or, (if a greater force of body, appeareth in them, than sharpness of wit,) unto warfare: and they have given for their daily pension, two or three Ahcse pieces of money, that they call Aspres, three score of the which do make a crown: they think it to be sufficient for their food, and aparaill, until they be able to fight in a battle. In this manner, they are instructed in the rudiments of warfare. first for the tenderness of their strength, they have a week bow assigned unto them, but in continuance of time, the force of their body, and skilfulness in showtinge being increased, a tougher and more strong bow is assigned, thus it still augmenteth until they are fit for the war. A most severe master, at night will be present among them, to examine, and have an account of their daily exercise, and as often as they have erred from the mark, so many times shall they be beaten with rods. These are ascribed to the order of Solacrarors, which are Archers. Certain other are brought up, for that they may be elected among the jenitsaries: these also have their overseers, which constrain them to a daily kind of combating, their contending is with clubs. But the rest (Oh envious act) in whom a greate● grace of beauty appeareth, are so mangled, that no manliness is to be seen in all their bodies, with no small danger of lieging their lives: but if they escape, yet from thence fourth safety and safeguard may they not obtain, until they are made partakers of their unnatural lust and lechery, or, their comely beauty wearing away, are made eunuchs, to serve matrons, and dames, either appointed to keep horses and Mules, or assigned to be drudges in their kitchens.   

¶ How they deal with virgins, and other women.  
such as are endued with excellent beauty, they choose to be Concubines, the meaner sort are given to rich Dames and matrons, for waiting maids, to use them about their necessary business, among the which, certain are such uncleanly offices, that with honesty they may not be named: for the maids are compelled to follow them, with a vessel of water, when they go fourth to lay down the burden of nature, and purge their inferior parts. The rest are straightly kept to labours fit for women, as imbrotheringe, and weaving. It is lawful for none of them all, either to persist in the Christian religion, or conceive any hope of freedom, as long as they live.   

☞ In what sort, the other Turks do Use their captives.  
HEre before we have showed, what the turkish Emperor accustometh to do, and now shallbe declared, what is done by these private persons. When any new captives by them are received, first they endeavour by all kind of threatenings, fair promises, and flatterings, that the late obtained bondmen, may be circumcised: which when it is done, he is handled sum what more gentellye, but all hope of returning into his country is clean cut of: for burning is ordained ●s a punishment unto the flyers away, Those which are counted most constant, and less fugitive, are taken by their ma●ters, to serve them as pages in the army, and then at length freedom is purchased, when, being unprofitable through his age, he is rather rejected by his master, than dimised, or when his master being in danger of death at the wars, doth bequeath him freedom. They are suffered to marry, but their children are disposed according to the arbitrement, and pleasure of their master, which thing causeth the wiser sort to abhor matrimony. But such as refuse circumcision, are most cruelly tormented: what miseries have I there sustained by the space of thirten years? Verily I am not able to express in any words, what calamity and grief is in that kind of life.   

¶ After what manner, they which are unskilefull of manual sciences, are used.  
MOst miserable is the estate of them which have not learned the manual crafts, for they only among them are had in honour & regard, wherefore when the learned sort, priests, and noble men, which have lead all their life in idleness, come into their hands, they are counted in a more grievous case then of all the rest. For the regrater never intendeth to bestow any cost on them, as scarce saleable: they travel bare legged, with uncovered heads, and often times naked in the greatest part of their body: for their first garments worn out, there shallbe no new apparel bestowed upon them, they are lead and drawn through cold, snow, rocks, stones, summer and winter, and have no prefixed end of misery until they die, or chance upon some foolish master, which buyeth such unprofitable merchandise, this is their pitiful estate, and doleful misfortune. finally not one among them is so happy of what age, condition, science or beauty so ever he be of, that, falling sick by reason of iorneyinge, the regrater will leave him at some place to be looked unto. first he forceth him to go with stripes, if that can not prevail, he is placed on a beast, upon the which if he can not sit upright, he is bound to the beast, his fore part, and face looking to the ground, like unto a farthel or pack: and being about to die, first spoiled of his garments, they cast him into the next ditch, or pit, there to be devoured by dogs, and vultours.   

❀ How the new taken captives are handled in iorneyinge,  
NOt only in the journey, they bind their captives in perpetual chains but also add manacles to their hands: the distance of a pass is betwine every of them, lest one should tread under feet the other: which they do for this occasion, because they would not bestoned, of the bondmen, to death. For in as much as every Regrater leadeth with him a great multitude, so that often times they have five hundred men linked in Iron●, they fear the force of so great a number if they should have their hands at liberty, and free to cast with all. But when the night is come, they late their feet also with gives, and lay them up right to all damages of the air. The state of women is more gentle, they which are of competent strength, go on their feet, the weaker sort are carried upon beasts, but such as are so feeble, that they can not abide the rocking of the beast are placed to be borne in panniars like Geese. The night is unto them more sad and sorrowful, for either they are enclosed in mighty sensed places, or enforced to suffer the beastly lust, and unclean lechery of those mankind regraters. And a most lamentable howling and weeping is heard through the dark of youthelye wights of both kinds sustaining violence, neither may the age of six or seven years defend the miserable wretches from such filthiness, the malicious nation is so fierce and fervent, both against and beside all course of nature in libidinous lechery.   

☞ After what fashion the captive Christians are lead, and brought fourth to be sold.  
WHen the day beginneth too were bright, they are brought fourth into the market to be sold, like drones or flocks of sheep and Goats. The merchants assemble together, the price is set: if the captive liketh them, his garments taken of, he is showed openly before the eyes of his master to come, all his membres are viewed, they are felt, and every part searched, whether any hurt or damage having been taken, lieth in the limbs and joints. If he liketh them not, again he is returned unto the regrater, so many times that to suffer, as any man intending to by shall come and draw near: if he contenteth their minds, and they agree upon a price, he is leaden away to most painful bondage, either to be made a plough man or shepherd, that in the wean time I may omit more laborious travels. For there are among them unspeakable examples of misery, I have seen men very often coupled together in a youke to draw the plough. The bond women, are most straightly kept to perpetual labours, separate from the sight of men, and they are not permitted so much as to talk with their fellow servants. If any man hath been taken by them, with his wife and children, the noble and rich men will buy him very gladly, and he is made overseer of their farms, either to take the charge of tilling their land, dressing of their vineyards, or maintaining pastures. The children of these are in bondage. If they persever and continue in the christian faith, a certain time of bondage is assigned unto them, which being passed, they enjoy their ancient freedom: howbeit their children, except they be redeemed, remain in servitude, according to the pleasure of their master, either to abide in the same places, or some other where to be transferred: there is no land given by inheritance, for the which they serve a certain space of time. If after their obtained liberty, they long to return into their country, letters patents are delivered unto them for safe conduct. But unto such as have abjured and forsworn our religion, neither is there any determinate time of bondage, neither law to be challenged concerning return into their native land, all hope of freedom only dependeth at their masters free will and pleasure, and albeit that freedom be obtained, yet pay they tyethes, as the rest of the Turks do, but are free from other burdens, were with the Christians are oppressed.   

❀ The state of those captains which they make shepherds.  
painful is the life of husbandmen, yet more grievous it is with than which are bought to take the charge of shepherds, they must lead their lives in deserts, and remain continually both day and night abroad in the open air: only their master with his wife, dwelleth in the tent, and besides the painful travel in defending and keeping their stocks, they are constrained at leasurable hours to make garments, & tapestry workings. Every month they change pastures, conveying themselves from one hill to an other. They which are of a nature more gentle and tractable, are w●nte to geue a small stipend unto their servants, such as we read to have been measured among the Romans, and that is counted their proper goods, which is kept for assistance in the way, if after obtained freedom they purpose to return into their country, or unto other things necessary for maintenance of their life. But this chanceth not every where, for it is a miserable enticement in to bondage, whereby they restrain them from their intent of departure. But unto them which have denied Christ: because they are sure that they will not take flight, no such favour is shown.   

¶ The flight of bond men out of Europe.  
FLight is more easy for them to take which pass their days in Europe, then unto such as are sold over into the regions beyond the seas: for by them no dangerous places are to be passed but rivers, which easily they may swim through, the greatest peril is in going over the sea Hellesponte. These which purpose to fly away, are wont to endeavour it in the time of harvest, for that the more commodiously they may hide themselves in the corn, and have sustenance thereof, they continue their flight in the night season, and lurk in the day time, either in woods, marshes or among the corn, and had rather to be devoured by wolves and other beasts, than back to be drawn again to their old masters.   

❧ Of their flight out of Asia the Lesser.  
THey which seek means to fly out of Asia, do take their journey towards the sea Hellespont, between Call●polis, and the turrets sometime called Seston and Abidon but now in these our days Bagas Asar, which may be interpreted, a castle of the straits of the sea, where the sea is most narrow. They carry with them an Axe and cords, both to cut down trees, and bind them together, thereof to make them boats for passage over the sea, bearing no other thing with them, saving salt: by night they enter the boat. If the winds and good fortune be favourable, they row over in three or four hours, if otherwise, either they perish in the waters, or are driven back again to the sea banks of Asia▪ Having escaped the seas, they approach the hills, and fixing always their eyes upon the Pole, and Boötes, they direct their journey into the north part: In the time of hunger they sustain themselves with Acorns, and herbs sprinkled with salt. If a company resort & assemble together to take flight, they invade by night the shepherds, which being slain, they carry away with them what meat and food soever there they find, howbeit often times they perish themselves, receiving death of the shepherds, or taken by them, and delivered to their old masters, are brought again under their accustomed thraldom and bondage. But a greater number the dangers destroy, then do escape in safety, for either they are drowned by shipwreck, devoured with the teeth of wild beasts, slain by their enemy's sword, or finally famished for defect of nowrishement, when by flying they have wandered a long space.   

¶ Of the punishment ordained for fugitives.  
manifold are the punishments appointed for flyars away: some hanged up by the heels are most grievously scourged, but of such as have committed murder, the feet are lanced with knives into many furrows, and so miserablely mangled they sprinkle them with salt, through the bodies of other is thrust a great fork, that hath an iron top, which a long space both day and night they bear and sustain.   

¶ The favourable affection of Grecians and Armenians towards fugitives.  
Punishment by death and forfeiture of all their goods is ordained for them, the favour or further the flight of fugitives. notwithstanding the Armenians and Grecians do not cease daily to hide the Christian captives in their houses, and bring them disfigured with their apparel unto the ships of the Venetians, or other Christians, and give provision requisite for their journey, with all other things necessary, neither by them are there omitted any tokens of godly love, For they affirm to have received like favour at our hands, at what time they come to Rome and Compostella.   

❀ Of the enchantments Used by the Turks against Fugitives.  
THey have a certain kind of enchantment, whereby they bring them back ma●ger their teeth. The name of the servant written in a scroll of paper is hanged up in his lodging or cabin, after that they conjure his head with horrible words and incantations: which done by poor of the devil it cometh to pass, that the servant flying shall think to chance, in his journey, among Lions or Dragons, either the sea and floods to break out against him, or all th●ges to seem black by reason of darkness, and driven back with this terrible sights, he returneth unto his master.   

¶ How the memory of Christ by little and little wereth to oblivion in the Provinces sometime of Christian religion.  
THere are certain yet remaining alive, which have in remembrance the conquering of Constantinople, and the kyngdones of Gretia, Albania, Walachia, and Servia, which the Turks do now call Bosnam, reduced and brought into Provinces, they verily stick most firmly unto Christ, but the younger sort can not remember it, and in short space it will come to pass, that the oblivion of Christianity shall replenish all those countries: The like will happen in Croatia, Ilungarie, & Sclauonie, which are ●ate additions and augmentinges of the Turkish empire.   

☞ In what sort the conqueror aafe● any victory behave themselves, and how by them are used the Spirituatie.  
WHen the Turk hath subdued anya province, all the goods thereunto appertaining as well movable as not movable, are granted and given for a booty. He noteth out by the ground all the nobility, but chiefly the prince's issue. And in that at this present is favoured by them the son of king John, they do it not to none other end, then if Hungary should be taken from them, they may place him therein, new mischiefs to attempt, but when of Hungary they shall have sure and safe possession, no doubt but they will rid him out of this life. For the Turks to obtain a kingdom do favour neither their own blood nor kinsfolk, no not their proper brethren. If they murder not the spiritual men, at least wise▪ spoiled of all their riches and promotions▪ they cast them of to be laughed at, and to get their living by begging. They take out of the Churches all the bells, organs, and other musical instruments, yea the temples themselves profaned & defiled, they consecrated to their Mahomet: the naked and base chapels are let stand for the Christians, where they say their service not openly, but with great silence, and covertly: which when they are fallen to the ground by means of earthequakes, consumed with fiery flames, or rotten through longstanding, it is not lawful for them to réedifye without the payment of a greatsome of money. Sermons and preaching of the Gospel is plainly forbidden, neither is it lawful for them to assemble unto any Christian common wealth, bear weapons about with them, be clad with like apparrail unto the Turks, dance, or set fourth pleasant sights of a joyful life▪ If any injury be done towards thee, or Christ, by opprobrious words, thou must hold thy peace, and patiently suffer it. But contrariwise, if thou speak any unworthy or disdainful thing of their religion, thou shalt be enforced to circumcision, if then also thou mutter against Mahomet, fire and burning shall consume the to ashes. And if a horseman of the Christians pass by a mussulman, which is one entrede in the turkish religion it is necessarily required that he descend from his horse, and worship the other sitting, with a lowly countenance, and bending his body, which except it be done, he is beaten down from his horse with clubs.   

¶ The estate of priests and monks livings under tribute of the Turks.  
PKestes and monks with the Turks are of all other in vilest estate, they are reputed as committers of sacrilege & accursed both by god & man, neither do they receive any stipends of the church. Upon Festival they have cast unto them ● y certain women, a small quantity of bred, no thing is distributed among them upon otherdayes. They live by purueyinge of wood: for the custom is that they he we down trees in the woods, wherewith their asses being laden, they wander with that merchandise through out all the streets, proclaiming wood to be sold.   

¶ Of the unmerciful tributes exacted at the Christians hands.  
THe Christians do pay the fourth of all their increase, and this fourth is not only gathered of the profits of their lands, fields and flocks, but also the manual artificers do give the fourth of all their gains. There is beside this an their burden of payment, by the which so many as are in one family, do exhibit every one a duccate. If their parents be not able to discharge it, they are constrained to sell their children into bondage. Some other linked in chains do wander door by door to beg money for dischargement thereof, but if neither then they are of ability to pay, they are condemned to perpetual imprisonment. And now when they have performed all duties, yet is it always lawful for the Turk to have the free election of the best of his sons, which, circumcised, and conveyed away out of his parrentes sight, is trained up for the wars, neither shall he ever return again to his parents, and first because a child will quickly commit Christ to oblivion, soon after also his parents and allies, so that if they should be conversant with him, he can not discern, or judge one of his kinsfolk. No man is able to express ●● words, with what bitter tears, sorrowful sighs, and pitiful sobbings that violente separation is done. The Father seeth his son, whom he hath instructed and brought up in the true worshipping of Christ, to be drawn by force unto the warfare of Satan, that he may fight against Christ: the soon is ravished from his parents perpetually to live among strangers and aliens, utterly to forsake that which by blood is dearly beloved, grateful through acquaintance, and friendly by familiarity: from thence forward to come among the number of them, whom the Grecians are wont to call Apatoras and Ametoras. And albeit that this greatly degenerate from the true Christian faith, yet a great number of them do carry under their armepittes, as a most sure preservative against evil haps, the Gospel of saint John, (which is to wit. In the beginning. etc.) thoroughly written unto the end, both in the Grecian and Arabian language, which intentinelye and with fervent desire expect and long for the Christians sword (of whom the turkish prophet doth speak, as it shallbe declared in the treatise next following) to revenge and deliver the Christians from their unspeakable afflictions and painful persecutions. Which in that it hath not until this day made haste, and been lifted up against them, who soever they be that are the hinderers thereof, and to what purpose they do it, it forceth not, but they seem truly to have deserved most unworthily of the Christian religion. For now (Oh sorrowful mischance, our brother George of Varadinum being diseased) how quickly have we lost the government of the Temesuans? let hence fourth Hungary lament, and Transyluania be sorrowful, Pollonia also ought to be circumpecte, with Luten Russia, Prussia, Moschouie, Dacia, Denmerke, Gutlad, Norway, and Sueveland Lot the like be said of ostrich, Morauie, Siletia, Boeme, Saxony, Germany. England, Scotteland. spain, and France. Let Rome, Venice with all Italy look no better to speed. God grant that these things may attain unto a more happy end than I suppose they will.   

A saluting dialogue in the Slavon tongue.  
Bogh pomozi gospodaru  
God help you my patron.  The Answer. 
Dobro dossao priiateliu.  
In good time you come my friend.  The Question. 
jeli ovay pravi put u kaliplie?  
Is not this the straight way into Callipolis.  The Answer. 
Ni brat, Zabludiossi daleko.  
No brother, you have erred greatly,  The Question. 
Odd Zemlie koiessi kazuimi.  
Of what Country are you? tell me.  The Answer. 
Odd Vlaske Zemliessam, odd benetak▪  
Of the Italians region I am, from venice.  The Question. 
Vkasi mi pravi puth takoti boga.  
Show me the straight way, for god's sake,  The Answer. 
Hodi ssamnon, neboisse nistar  
Come with me, neither fear you▪ any thing.  The Question. 
jeda koie glass imas, Kazuimi.  
If any news you have, declare it unto me.  The Answer. 
Ne takomi vice dafnam providablih ti.  
No by my faith If I knew any I would show it you.  The Farewell, and giving of thanks. 
Ostai Zbogom brat, onie grad  
Stay in god's name brother, that is the city.  
K amogres  
whether you go.  The Answer. 
Poi Zbogon, i bogh te zdrano no●sio.  
Depart in god's name, & god the in safety keep.  
Hallu ti imam i dobrati nots bila.  
Thanks unto you I give, and a haypy night have you.   

❀ The lords prayer in the Slavon tongue.  
Nass otsse ki yessi na nebessi. Our Father which art in heaven. Ssuhtisse tuoie ime. Kralyeusstuo hollowed be thy name. They kingdom. pridi, tuoia olia budi na zemlij kako come, they will be done in earth as it is na nebu. Dai na●ga danass nassega in heaven. give unto us this day our ssagdaniga kruha, iodpusciainan nasse dughe daillye bred, and forgive us our debts. kako mi odpuscianao nassiiw dusuikon, i as we do forgive our depters. and nepeliai null u napast, da izbavi lead not us into temptation, but deliver nate od nepriazni, Amen. us from evil.  
Amen.   

The Salutation of the Angel.  
ZDrano Mario puna milosti, gospidin Hail Marry full of grace, the Lord is stobum, blasena ti meusenami, with thee, blessed art thou among women, i blazons tsad tuoye utrobe and blessed is the fruit of thy womb jesus Kristus, Amen. Jesus Christ,  
Amen.    

❀ The Author unto the Christian reader.  
I Thought it good, most favourable reader, hear to recite certain words of Scaluone speech, that thou mightest know by how much the Slavon tongue, differeth from the Persian language, which is used by the Turks. Understand therefore that it is lawful for all men, skilefull in that tongue, safely to pass into Croatia Dalmatia, Russia Walachia, Servia, Boeme, & Pool although through distance of the provinces, they differ not a little in certain words, and pronunciation, as the Italians from the Spaigniar: des, and Germans from the flemings. Farther let not this be unknown to thee, that the Russians and inhabitants of Servia do use one language in their divine service. For they have four and thirty letters, not much unlike those of the Grecians▪ And likewise the Croatians, but their letters differ very much from the other in form▪ howbeit in number and pronunciation they are like. And therefore it is impossible for us, with English letters to utter the true pronunciation of their words. The Turks conversant in their king's court, and confines of Scla●●ony do use the same language.  
Farewell.   

❧ The horrible act, and wicked offence of Soltan Solimam Emperor of the Turks, in murdering his eldest son Mustapha, the year of our Lord. 1553.  
I Have thought it a thing convenient, and necessary for me purposing to make manifest by writing unto the world so mischenous a deed, for the more full and perfect demonstration thereof, a little to retire, and first of all brefelye to tu●che the original cause, & beginning of that unnatural act. It is therefore to be understanded, the Soliman had begotten this Mustapha on a certain bondwoman, unto whom even from his childhood he assigned the province of Amasia. Whether, after the continuance of certain months, he journeyed, his mother him accumpanying, at what time, through his flourishing in youthelye years and virtue, he was thought, in the opinion, & judgement of all men, by some heavenly providence, to be given and sent unto their country. This young man being departed with his mother, the king in process of time what ravished above measure with the be wtie of an other his concubines named Rosa: by whom he had four men children, and one woman. The finite had to name Machomet, and unto him was given the province of Caramania. The second Baiasith, which held the country of Magnesia. The third Selimus, unto whom Machomet being dead, was assigned the province of Caramania. The fourth was surnamed jangir of the bunches, where with he was both deformed before, & behind in his back, notwithstanding of a sharp prudent and politic will. But the virgin was married to one Rustanus a paschan. He after the slaughter of Hybrachimus obtained the dignity of a Visier, which we may call one of the chief counsellors. But abusing that office with the avarice in him naturally engrafted, he either renewed or clean changed all the customs and orders, diminished the yearly stipends of the soldiers, which they call Janischaries', enhanced the revenues of the Captains (paid by them unto the Emperor) which are named Sangiackes, increased subsidies and tributes upon the provinces, and no less added a measure to the inordinate expenses of the kings house, applying his office to none other end, then that he might heap up for himself infinite treasures, by his coloured and di●ceitfull pillage, by the which means, being esteemed as a diligent and profitable servitor, he easily alured the king's favour unto himself: little regarding in the mean time, that he was envied and hated of all other men. During which space, Rosa, of whom we have mentioned before, perceiving herself to be favoured and beloved of the king above the rest of his concubines, under a colour of religion minded to declare unto the Muchti, that in deed she was stirred of a godly desire and affection, and thoroughly purposed to build a temple, and erect an hospital, to receive pilgrims in the honour of the high God, and his prophet Machomet, yet that she had determined, not to attempt it with out his council and advise. wherefore she demanded of him whether such works would be acceptable unto God, and any thing avail for the health of her soul▪ To which demands the Muchtis answered, that the deeds would be unto god most grateful, and although not much profitable for the safeguard of her soul, yet that they would be a great furtherance unto the king's soul, under whose dominion, & at whose commandment were all her goods, riches, and also (for she was a bondwoman) her life. With this answer, the woman seemed, every day one more than an other, to be sad, sorrowful, and disquieted in her mind, and so much that in the space of many days she could not be comforted. Of which anguish & pensiveness, the king being certified, began to solace her most curteouselye, affirming that he in shoorte space would find a remedy, whereby at length she should enjoy the long wished end of her desire, Wherefore incontinent he made her free, and thereupon confirmed his deed by such writings (as among them it was accustomed to be done) that from thence fourth she should never be bound unto him again. After obtaining of this desired and loving favour, Rosa with a great quantity of treasure, departed to finish the work before mentioned. During which time the king (as above it is specified) baited, and as it were drowned, passing all moderation, in an unbridled desire and lust of Rosa, commanded by a messenger that she should come unto him. But the crafty and desceitfull woman, from whom no guile was hidden, subtly willed the messenger, that he should admonished his Lord of honesty, and observing the laws: and that she acknowledged herself no longer to be bond, but a free woman, albeit in the mean season not to deny, his kingly majesty, at his arbitrement to have the appointing and disposition both of her life and death: but concerning carnal copulation, that of all other things it could not be done, with out the committing of a most grievous sin and offence. And lest perhaps he might think it to be a fable forged, and feigned by her, that she was contented, and would repose herself in all things to the judgement of the Muchtis. This repulse so stirred up the inflamed heart of the king, that, all delay set apart, he commanded the Muchtis to be sent for unto him, and giving him free leave to answer, asked, whether with out breaking and violation of the laws, he might carnally join with a bond woman by him made free? whereunto the Muchtis auneswered, that it was not lawful, except he had first contracted lawful matrimony with her. But this difficulty so augmented the kings affection, that blinded beyond all measure with sensual appetite, he consented in wedlock too the free woman. Wherefore the marriage robes, and other necessary provision made ready, according to their custom, he sent her five thousand Soltane ducats, under the name of a gift for their marriage, not with out the great admiration of all men, especially because it was contrary to the usage and custom of the house of Ottomanno. For, to avoid equality in the Empire, they never mary any honest and lawful wives, but in their places, to satisfy their pleasures, and libidinous lusts (whereunto in most vile & and filthy manner, they are subject, as 'bove all other nations) they have ravished virgins from all parts of the world, beautiful and in favour the most excellent, whom princess like, and honorablelye, they nourish in the kings palace (which of them is called Sarai) bring them up to serve for all uses and commodities, and instruct them in honest, and civil manners, with whom the kings by course, as their pleasure shallbe, are wont to accompanyé. But if by chance any among them being begotten with child of the king, shall afterward bring forth and be delivered, than she above all the rest is reverenced and honoured, and for a great dignity and reputation, is therefore called Soltana. Those women after the birth of their children are married to great Lords, paschans', and Sangiaches. But to return unto our purpose of to this bond woman lately made free so highly advanced by the benefit of Fortune, that she might well be thought the chiefest of all the women of Asia, and accompanied with such success of felicity, whereby she might satisfy all her ambitious endeavours and desires: this only thing remained, that means and occasion might be found, whereby Soliman being dead, the succession of the Empire, might be translated unto her only posterity which purpose, the gentilmanly to wardness of Mustapha so much hindered, a young mane of a noble courage, and passing wit, no less excelling in his courageous heart, than in strength by reason of the multitude of his soldiers, which also through his magnanimity and fortitude was in wonderful estimation with the soldiers, and for his grave wisdom and upright justice, marvelously favoured of the people. All which commendable qualities in him, the crafty woman well considering, and privily with Rustanus consulting of that matter, for she knew (as by the instinct of reason it is most probable) that Rustanus would rather desire his kinsman, and brother of his wife, to be advanced and settled in the Empire, than Mustapha with whom she knew for a certainty, that he was in most mortal hatred, and chiefly because there had fallen between them great variance and strife. For from the beginning, whiles he went about to diminish the pensions of others (as before we have partly touched) he endeavoured also, but in vain, to detract a part of the stipend and revenues of Mustapha: whereby she soon conjectured, that so noble and stout a heart, if he should be advanced unto the estate of the Empire, would not easily bury in oblivion, so underserued an injury, in so much the Mustapha reigning, he thought by means of his forepast life, that not only, he should fall in danger of his office and dignity, but also of his head. All which lykelihodes to chance the malicious woman pondering in her pestilent mind, endeavoured to kindle in the kings thought no small suspicions of Mustapha, which were that he inflamed with desire to bear rule, having his confidence in the favour and benevolence of all men towards him, and swelling through the great army of soldiers (of the which he hath great plenty and abundance) left no other thing to be looked for at his hands, then that shortly he would affect the Empire, and craftily lie in wait to murder his Father. And whereby the better to conceal and cloak this matter, she fitelye provided all things to be attempted by Rustanus, which continually had the charge of weighty affairs about the king neither were there any crafty means privy unto him, which he applied not for the destruction and accusement of the young men. For unto as many as were sent for administration and government of the province of Syria, he privily told, as though Mustapha was had in suspicien by his father, giving in charge to every of them that they should have a diligent eye unto the estate of Mustapha, and with out fail to certify him by writing of all such matters as they both saw & heard concerning his behaviour: craftily affirming, that the more odious things, were written by them of Mustapha, so much the more they should be in favour and accepted of the king. From that day forward Rustanus being often certified by them, of the princely excellency, wisdom, fortitude, magnanimity, benevolence, and liberality of Mustapha towards all men, wherewith he had marvelously purchased unto him the favour of the multitude, and no less of the most fervent desire, with the which all men, for the most part, seemed to be kindled, about election of him unto the Empire: all this notwithstanding, he not only first dared to sow the seed of so mischievous a conspiracy, but also those letters delivered unto the ungracious woman, he left the rest to be prosecuted by her pestiferous head. But Rosa seeing good opportunity offered, for accomplishing of her detestable intent, thought never to lean of corrupting the kings mind with effeminate allurements, and flatterings (as she knew the ways, few like unto her) so that, if at any time mention should be made of Mustapha, she would take a fit occasion of the time to open the letters.  
And in deed she was not deceived of her expectation, for a convenient season being awaited, she admonished the king not with out tears (as unto women in feigned matters they are at no time wanting) of the peril and danger whereunto he was subject, rehearsing among other objections, how Selimus the kings parent, had before at one time, by such like means deprived his Father both of his kingdom and life: wherefore she earnestly entreated him by example of other to take diligent care for himself. But these arguments of suspicion, at the first sight, seemed not in every behalf so probable unto the king, whereby it came to pass, that by those assays, the cursed woman little profited. Which perceiving in her envious heart, after tract of certain months, she directed her malicious thoughts unto other deceits, seeking opportunity by all man's possible, to destroy the young man with poison. Neither were their wanting bloodshedders, and most detestable men, prompt and ready to accomplish villanously all heinous acts, lest by celestial providence she might have applied herself to s● horrible a deed. wherefore he first touched not the venimed robes, sent unto him, by this woman, under the name of his Father, until an other had been clad with the same: by which provident wisdom, he prevented the undeserned mischiefs of his unnatural stepmother, and openly, in the sight of all men made manifest the poison. Howbeit the adulterous harlot yet ceased not to imagine against him fresh and new wiles, for she went about (being boldened through the amorous drinks, with the which by the héelpe of a beautiful woman, a Juishe enchauntrisse, she had so alured the kings mind, that every day rich presents, and the success of divers requests, were unto her daily, more and more promised by the king) to get herself such benevolence and familiarytie, as never any before had obtained in the princely palace of Ottomamno: for she desired, that by course her children might he conversant in the royal houses of their Father, which was because by their continual presence, and daily fair flatterings, they might more and more entice unto them his fatherly love, and if through some fortunate chance, Mustapha should also come, she might get a more convenient occasion to oppress him: if not, to expect the time to kill him by messengers.  
But Mustapha in deed not coming (for the kings sons have not accustomed, their father not witting of hit, to departed out of the provinces assigned unto them, and repair to Constantinople, except their father being dead, they come accompanied with a great number of soldiers, to take possession of the Empire) she had soon in readiness an other mischief. For the request which was desired, being obtained, she brought to pass, that not only in the city, but in the provinces also her children followed the king their Father yea Giangis difformed with bunches accompanied his father remaining in the camp. But the forged invention of this wicked step mother standing in doubt the space of certain years, fortune at length minding to favour those cursed iutentes of the woman, brought suspicious letters from the Paschan (for every of the king's sons is wont to have with him one Paschan, which is such a one, as occupieth the room of him, that giveth answer unto the people concerning the law, and ministereth council about warlike affairs, with a teacher by whom he is trained up in good letters, and princely behaviour) which was constituted overseer of the regiment of Mustapha, and governing of the province of Amasia: in the which was contained, a marriage to be in handling betwine Mustapha and a daughter of the king of Persia, and that he therefore referred the matter unto the sacred gate, because that if any misfortune should chance thereof, he might be counted free from all suspicion. These letters brought unto Rustanus, he thought that at length he should bring the long hoped ruin, and destruction of Mustapha to a desired end. And making no longer delay, with speed he declared all the whole matter to Rosa, and soon after both conveying themselves into the palace, they revealed the state thereof before the king. In the which cause, whereby to drown the kings mind, yet staggering, and full of doubts, in their ambiguous suspicious, they applied all their wily deceits, saying: that Mustapha, as an ambition's person, to be kindled, and set on fire, with a furious rage of the mind, contrary to all heavenly and humane laws, through desire of obtaining so noble an Empire: to conspire also against his father's death: and whereby a greater confidence might be given to their crafty imaginations, they put the king in remembrance of the alliance contracted by Mustapha with the persians, most ancient and deadly enemies to the of springe of Ottomanno, and therefore he ought narowely to see unto himself, lest, to persian strength joined to the Sangiaches and janischaries', whose favoux Mustapha long sense had won by his liberality, in short space, he should bereave his father both of life and kingdom with these and such like accusations, they brought the troubled mind of the old man to such pass, that he fully purposed to provide for safeguard of his own estate, by death of his son, after this manner. In the year of our lord God a thousand five hundred fifty and two, he caused with all diligence and celerytie, through out, for the most part, all his provinces, to be proclaimed, the Persians, departed out of their coasts, to have invaded Syria with a great Host of armed men, overthrown cities, lead away the people captive, and, no mane resisting them, spoiled all the country with fire and sword, which so bold an enterprisse, and desperate act to repel, that he was constrained, to send thither Rustanus with an, army. Certain bands of soldiers therefore being gathered together, he privily committed them to Rustanus, that as secretly as it might be, and without all tumult, he should lay hands or Mustapha, and bring him bound unto Constantinople, but if he could not commodiously bring it to pass, that then by one means or other, he should cause him to be murdered. This unnatural and beastly commandment of a father being received, Rustanus guarded with a mighty Host of soldiers, marcheth toward Ciria. Whither, when he was come, Mustapha certified of his arrival, all lingrirg set a part, journeyed towards Syria, accompanied with seven thousand of the most valiant and best appointed soldiers through out all Turkeye. Whereof Rustanus having intelligence, and seeing that he could not, according to his intent, accomplish the wicked commandment, of his most cruel & unkind father, with out longer tarrying began to fly, and, retiring made hast with his army to Constantinople again, & with such speed, that he dared not to see the dust, raised in the air by the horsemen of Mustapha, much léesse too abide his coming. Being returned therefore with his company of soldiers, he persuaded all men, to have found the province quiet and in safeguard. But at length opened unto the king in secret the cause of his return: adding that he had senne by most manifest signs and conjectures, the minds of all the whole army, to be meruellouslye inclined to the favour of Mustapha and that he thought it not good, in so dangerous a business to attempt the matter by open war: for which cause he referred the deciding thereof unto the wisdom of his majesty This relation increased new and no small suspicion in his uncurteouse and bloodshedding father, and in no point degenerating from the engrafted cruelty of his ancestors, from which too deliver himself, in his wicked thought he thoroughly determined, wherefore in the year next following, he commanded a mighty host to be gathered together, signifying that the Persians had invaded Syria with a more huger army than before: and that he forced for a public safeguard, had determined thither to lead the Host in his proper person, and resist the intentes of their enemies. The soldiers therefore gathered together all most at a beckoning, and necessary provision generally ordained for the war, commandment being given to set forward, after few days the blood sucking father doth follow his army. Which when he was arrived in Syria, forthwith charged Mustapha, to repair unto him at Alepes (for there he had pitched his tents. But in the mean space Solimam was not so able to conceal, by outward appearance, (although diligent regard was applied thereunto) the detestable and deadly hatred, which in his heart he had conceived towards his son, but that it came to the evident perseverance of the Paschans', and other men of greater dignity about him.  
Through the which one Acmat a pascha secretly warned Mustapha by a messenger, that he should have a more careful regard unto his life and saflye.  
And in deed Mustapha thought it not unworthy to be marveled at, the his Father with out any probable reason, should thither resort with so great an army of soldiers, howbeit trusting to his innocency extremely vexed with anguish and perturbation of mind, he fully purposed to satisfy and obey, (although with no small peril of his life) his father's commandments. For he thought it to be more honest and laudable, by obeying his father to incur death, then by living to fall into the crime of disobedience. But weighing, in this so great sorrow and heaviness, many cogitations in his mind, at length constantly and without trembling, he demanded of his teacher, whom (as before we have mentioned) he had always with him, in his court, whether on empire of the whole world, or a blessed life, were rather to be wished for by a man? unto whom the doctor freely answered, that the Empire of this world, unto a man throughly considering it, doth bring no felicity, but under a vain and coloured apearence of the true goodness, for than that, their is nothing more unstable, and less assured: in as much as it is wont to bring with itself, mere sorrow, perplexity of mind, tribulation, suspicions, manslaughter, fear▪ ungodliness, unjust dealings, ruin, captivity, spoiling, with divers other kinds of mischief, never too be wished by such a one, as is desirous to attain unto the true blissedness, by the which doubtless a happy life should be lost and not won, but unto whom be given, deeply to weigh and consider the unstabilitye and shortness of this our fragile estate, which the common sort esteemeth to be the true felicity, and strive against the vanities of this world, and embrace honesty, that no doubt for them, there was a place assigned and prepared in heaven by the high God, where they ●shoulde give the fruition of perpetual joy, and a blessed life. With this answer of the Doctor, the young man's mind being marvelously troubled, as it were after a sort, by a presagement of his death, it is throughelye purposed, he said, and abiding no long communication, incontinent directed his journey towards his blood thirsting Father, and not far from him, pitched his tents in the plain field. But this so hasty coming of Mustapha, kindled a greater suspicion in his wicked Father, and in the mean time Rustanus ceased not, in that behalf to augment and increase this suspicion with his most lewd lies, and dissembling devices, for giving a sign, he encouraged the Janischaries', and other the chiefest soldiers of the army, to go fourth and meet Mustapha. And farther prolonging set a side, every one most spede●ye executed his commandements, provided and furnished himself for the journey. After that the most deceitful villain shewing fourth (as he knew exceadyngelye to feign) a disdainefulnes in his countenance, conveyed straight way himself into the kings tent, most impudently affirming●, that all the principal soldiers, for the most part, were departed of their own accord, and without any biding, to receive and meet Mustapha. Which being heard, the king, through vexations of his mind, began too were pale, and going out of his tent, soon persuaded himself, that the words were true which had been spoken by Rustanus. And there wanted not unto Mustapha prodigious visions of his unfortunate chance to come. For the third day before he should make ready himself for the journey, sleeping about the twelve light of the day, he seemed to have seen Machomet apparelled with glistering robes, taking him by the hand, to bring him unto a certain place most delectable, granished with exquisite and gorgeous palaces, and environed with a most pleasant garden, which pointing to every thing with his finger, spoke to him in this manner: saying, here perpetually do rest as many as in the world, have leaden a godly and upright life, with such as have been maintainers of the laws and righteousness, and equity and reprovers of sin and vices. After that turning his face on the other side, to have beholden two broad and most swift rivers, whereof the one to seethe with water more black than any pitch, and great number to be drowned therein, the rest to appear above the water, crying for mercy with a most horrible voice: and in this place, he said, are tormented such as maliciously have wrought iniquity, remaining under the waveringenes of his fickle life. And the greatest part of them he affirmed to be Emperors, king, princes, and other such great potentates of the world. Which being finished, Mustapha broken out of his sleep & vision, commanded the Doctor to be sent for, & opened unto him the whole course of his dream. But he musing there upon a long space, (for the superstitious Machometists do attribute very much unto the doting to yes of dreams) replenished with sorrow & pensiveness, in the & answered, that the vision was to be feared, as one which foreshwed unto him great peril of his life. Wherefore he counseled him to have especial regard of his health and dignity. But Mustapha, as he was endued with magnanimity and fortitude, having no respect to his awneswere, stow●lye replied, saying, shall I suffer myself to be made a feared, and vanquished, with frivolous and childish fear? why rather do I not make haste with a constant and unwavering courage, to go towards my Father, and so much the bolder, because I know most certainly, that I have always so duly reverenced (as it becomed me) his majesty, that he unwilling thereunto, I never turned mine eyes towards his royal seat, much less my feet, but least of all minded to affect the Empire: except the especial favour of the high God, had called him away unto a better life, and not then also without the free and public election of the whole Host, that at length, with out all slaughter, bludsheding, and cruelty, I might reign after a godly sort justly, and keep inviolated the friendship of my brethren. For I have purposed with myself, and rather chosen, sins that my Father's will and pleasure doth so require, by due obedience to end my life, then reigning many years, to be reputed of all men, but chiefly by mine adversaries, as a rebel. This communication finished, Mustapha apparaleth himself in whit robes, putteth certain letters in his bosom, which the Turks minding to go any where, are wont always to carry with them, (for in superstitious ceremonies they dote very much,) and so set forward towards his Father's camp, and (as we have said (pitched pavilions: this at length accompanied with certain of his trusty friends, he directed his journey to the tent of his wicked Father, minding with great reverence (as the customs among them required) to kiss his parent's hands.  
But when he came to the first entrance thereof, remembering himself to be girded with a dagger, he entered not in before he had laid down the same, because he would not be seen to come armed in his father's presence, and to remove far from him all suspicion. Being entered the iuner parts of the t●nte, he was received joyfully enough & with such reverence as aught to be required, by the Eunuches of his Father. But seeing but one seat prepared wherein he alone should sit▪ replenished with care, he stead still a good space musing with himself, and at length demanded where the King was. When the standers by had answered, that he should incontinent behold him, he saw from the other side seven dumb men to come towards him, (whom the Emperor of Turkey is accustomed to have about him, as partakers of his secrets, and ready wickedly to accomplish all kinds of murder, and heinous acts) wherewith being strooken with fear and terror, behold my death, he said, and rising, contented to fly away, but in vain, for apprehended by the Eunuches and keepers, he was drawn by force unto the appointed place of his unhappy chance, and with out any longer delay, the dumb men quickly bound the string of a bow about his neck, the miserable young man struggling, and humbly desiring that he might be permitted to speak but two only words unto his father, which beastly and unnatural manqueller, that, from an other side of the tent beheld that lamentable sight, rebuked them with a thundering cruel voice, saying: what not yet at length, will you execute my commandments? and kill this traitor which by the space of ten years hath not suffered me to take one quiet nights rest? whose so sharp, fierce, and imperious words being heard, the Eunuches by help of the dumb men, threw the miserable wretch to the ground, and the string bound about his neck, drawn from either his sides, they strangled the most unhappy son, by commandment of his unkind Father. This horrible & pitiful murder in such sort dispatched, soon after by assignment of the king, was taken the Paschan of the province of A masia, and beheaded in the kings presence, which accomplished, he sent for the bunched Giangir, ignorant of such haps as were befallen, and jesting as though he had done a thing worthy praise and commendation, he bid him to go and receive his brother Mustapha. Then Giangir with a joyful and merry heart made haste, thinking to have met with his brother. But when he came unto the place, and unhappy strangled brother, and beheld him yinge one the earth, it is impossible to be declared, with what griping gryfes he was pricked at the heart. And scarce was he yet come thither, when his malicious father, sent after him messengers, which in his name, should offer unto him all the treasure of Mustapha, his horses, tents, servants, robes, ornaments, and besides that the province of Amasia. But Giangir replenished with extreme sorrow and pensiveness, for the pitiful death of his dearest beloved brother, pouring out plenty of tears, spoke in this manner: Out upon thee, O defestable and wicked dog: Otraiter, I will not name the Father, thou thyself now enjoy the treasures, horses, ornaments, & province of Mustapha. Could there any such thing take place, in that fierce ungodly and mischievous mind of thine, as too murder so noble, warlike, and son of such a towards, whose like the house of Ottomanno had never until this day, neither shall in time to come, and that with out all respect of humanity or right of blood? I will beware therefore, lest hereafter, thou triumph in like manner, brag so unshamefastlye over me poor bunched miser. Having in this sort tragically lamented, and taking in hand his dagger, wherewith he was girded, he thrust it through his inward boweles, and so suddenly gave up the ghouste. Which deed when it came unto the emperors herring, a hard matter it was to speak, what vexations gripped him at the heart. Howbeit so great anguish and sorrow overcame not his covetous mind, for incontinent he commanded all the rich treasures of Mustapha to be brought into his tents. But the soldiers thinking that all his substance was granted and given for a pray, made earnest speed with prompt and ready minds to perform the kings hosts. During which time the soldiers of Mustapha remaining in the camp, ignorant of that which had befallen to their Lord and governor, saying so great a band of soldiers, to come rush on, with out all order of war, whereby to repel & drive of their tumultuous insolence, came armed against them, and so manfully broke their force, not with out slaughter of a great number on their side. As soon as the rumour of this tragedy was brought unto the kings soldiers, perceiving the hurly hurly-burly more and more to kindle and increase, determined to help their companions: and so at length proclamation made unto armour, a bloody combat was fought on both sides, in so much that in short space were slain above two thousand men, and many other wounded: and the tragedy had gone farther, if one Achmat a Paschan, a man most grave, and for his virtuous exploits, of no small reputation among the soldiers, had driven back the Janischaries', and appeased their rage, turning himself also towards the soldiers of Mustapha, and mitigated with gentle words and exhortations their stirred minds, saying: what will you now dear brethren and loving friends, degenerating from that wisdom through the which, in so many ages you have been praised and highly commended, go against and withstand the commandments of the great Soltan our Emperor? I can not (as God should love me) marvel enough, what hath so inflamed your hearts, whom I hitherunto have allowed as mostvaliant & renowned soldiers, as in this civil conflict, to stratche fourth these weapons against your own fellows, which with such prosperours' success, and good fortune, you have used upon the enemies of the house of Ottomanna, and to represent such a spectacle unto your adversaries, that they, by whose right hand they lament themselves, vanquished, should now rejoice for their mutual destruction and slaughter. Therefore my sons have diligent regard, for your magnanimities sake, lest by this your rash insolency, you lose that wisdom and fortitude, whereby unto this day above all other men you have been extolled, and reserve these wéepons, which to much you have exercised against your own selves, for your enemies, when a better occatien, and more praise worthy shallbe ministered. With this and such like sayings, Achmat the Paschan assuaged the kindled courages of the soldiers, so that they suffered all things peaceablely to be carried out of the tents of Mustapha unto the king. But when the death of Mustapha came to the Janischaries' & ears of the whole Host, a fresh sedition began among them. Every one cried unto armour again, and making a terrible noise, by reason of their tears and weepings, as they were this in a raging and furious mind, came violently rushing with great tumult and drawn sword, into the kings tent. But this renewed conspiracy, brought such trembling into the kings mind, that destitute of all council, he would have taken flight, with no small danger of his head. Howbeit being held by his servants, and taking occasion of necessity, he purposed to attempt the thing, which in safety, he never thought to have done, and entering out of the doors, spoke in this sort (but with a pale countenance) unto the soldiers: what rumour, noise, ruffling, and insolency is this, wherewith so rashly you have disquieted my mind? What do this furious, inflamed, and ireful visages signify? Will you not call to remembrance that I am he which hath the power to rule & govern you? Have you determined to blot your warrlyke prows, and the martial feats of your ancestors, by shedding the blood of your king and Emperor? Unto the king speaking in this manner, stoutly answered the soldiers: that they in deed confessed him to be the same, whom many years sense they had elected, but in that they had by their courageous mankynes conquered him so large an Empire, and defended the same, for this occasion to be done, because he should reign uprightly, minister justice, and not without regard to lay his hands one every just person, and wickedly too embrwe himself in the blood of Innocentes. And that in defence of an upright quarrel, they were come armed, and provoked to revenge the death of guiltless Mustapha, neither the king to have any reasonable cause, whereby to be stirred with displeasure against them. Their desire therefore was, that, whereby to purge themselves openly of the crime of traiters, of the which they were falsely accused by the adversaries of Mustapha, the accuser should come fourth in the midst, & that they would not lay down their armour, before he had personally appeared in judgement, and begin his accusation, as the law required, upon pain of like punishment. During the time that these things should he done, the horror of that heinous act, provoked them all to weeping, in so much that the king seemed to repent him of that cruel, detestable, and beastly killing of his sonue. Then the king promised unto the soldiers, with gentle words, the success of their demands, and endeavoured, as much as he could, to pacify their inflamed minds. But in the mean time the soldiers, lest the king should craftily have escaped, and disappointed them of his promises, and the expectation of such things as they had requested, remained all of set purpose, with diligent care to keep the watch and ward, After that the king clean deprived Rustanus of all his dignities, took from him the kings ring, whereof he had been keeper, and delivered it to Achmat the paschan. But Rustanus broken with fear and trembling, saying himself scarce void of danger in his own tents, flood privily unto the pavilious of Achmat the paschan, and consulted with him what were best to be done in so doubtful and perilous a business, which answered, that therein he should use the advise of the king, and obey what so ever by him should be commanded. These words greatly contented the mind of Rustanus, and making no long delay, asked council of the king concerning all his mind, by messengers, his trusty and familiar friends. But answer being given, that, all lingering set a part, he should absent himself, most speedily from the kings sight and pavilions: he replied, that it could not conveniently be done, with out money & pavilions, unto whom the king again answered, that neither time, place, or longer delay to take commodious opportunity, by any means should be granted▪ Then Rustanus at length, with out longer tarrying, guilty enough unto himself, of his miscevous committed deeds, accompanied with eight of his most faithful friends directed his journey towards Constantinople, and with speedy pace (as fear is accustomed to minister wings) in the end came thither, and there with Rosa, and many other confederates unto that conspiracy, expecteth the event of his fortune, not with out great iepardye of lesinge his head. The rumour went that Soliman also, guilty unto himself of so outrageous a murder, was pricked with a superstitious repentance, to go unto Mecha, and taking his journey, being compelled by the Persian power, from thése to speed himself unto jerusalem, there to offer sacrifice (called in the language Corban) for his diseased son. And this much (once to make an end) came to my remembrance, to declare, or rather give admonishment of Mustapha, that he was, for his warlike prows, and prompt mind to shed christian blood, so favoured of all men, that they may think never any to have sprongen out of the lineage of Ottomanno, which would have promised so much concerning enlargement of their empire, so that among them of despaired matters is risen this proverb Gietti Soltan Mustapha, whereby they would signify, that of their first purposed intent their labour to be lost, or in vain. We oughht therefore to rejoice one with each other, for the death of so fierce, cruel and deadly an enemy, and think, that it came not to pass with out the providence of God, which in that behalf was minded to provide for our safety and safeguard. finally, let us once at length, take diligent care for ourselves, that we may abstain from civil wars and dissensions, thinking, that we ought to go against (every man adding his helping hand) this common enemy, not only of our native country and lives, but also unto our souls. Which if we do, it shall not be hard to drive from us this mortal adversary unto the name of christianity, if otherwise, it willbe dangerous, least, (we being occupied about hateful conspiracies among ourselves) endeavour to invade, waist, and spoil with his tyranny that part of Europe that yet remain the unto us unperished, which the almighty and omnipotent God forbid, and reduce ds unto concord and unity for his son JESUS Christ's sake our Saviour and redeemer  
AMEN.   

❧ Imprinted at London in Fleetstreet, near to S. Dunston's Church by Thomas Marsh▪ ❀