THE POLICY OF The Turkish Empire. The first Book. LONDON Printed by john Windet for W.S. and are to be sold at Paul's Wharfe at the sign of the Cross Keys. 1597    

  

To the thrice Honourable, and most worthy Lord, George Baron of Hunsdon, Lord Chamberlain of the Queen's house: Captain of her majesties Gentlemen Pensioners, governor of the isle of Wight, Knight of the Honourable order of the Garter, and of her highness nost honourable privy Counsel.  
RIght Honourable: The remembrance of your forepast favours, And a desire to make known my honest thankfulness: hath encouraged me to present you Lordship with a collection of Turkish Histories: Discovering the policy of the Ottoman Empire both in the state of their Religion, and in the manner of their civil Government, and marshal Discipline. The which my labour, though it may seem an Idle work, and far unworthy of so Honourable a Patron: Yet as the pure and fine Gold being artificially laid upon Copper or some such base metal, doth make it seem rich and glorious, gracing the baseness of the stuff, with the excellency and ritchnesse of her colour: So the least aspect of favour and good countenance from your Lordship towards the gracing of this work, may make others to have it in some regard and estimate, though of itself it be reputed worthless and of no account. Howsoever it be, my hope is that your Lordship will accept of it, as a sign of my good affection: And in that respect vouchsafe it your good liking. For as a certain cunning Geometrician in the games of Olympus, by the view of the proportion and bigness of Hercules foot, did give a conjecture of the quantity & stature of his whole body: So, by the consideration of my well willing mind in so mean a matter, your Lordship may measure the readiness of my heart and most inward affections. Which (being wholly devoted to do you service) do tie me to be ever both an assured follower of your Lordship, and a vowed Orator for the continuance and increase of your most happy fortunes: under the which I rest ever to be commanded.   

To the Reader.  
Many men do wonder at the great power and puissance of the Turks: And they think it strange, how this nation (being a people most rude and barbarous, and their beginning most base, vile, and ignominious) could attain within the compass of so few years, to the excessive height of their present greatness. Which their admiration (as it seemeth) proceedeeh only of ignorance: Because they know not the manner nor the means, by which they have so suddenly prevailed in their Conquests. For such as are acquainted with the Histories of the Turkish affairs, and do advisedly look into the order and course of their proceedings: do well perceive, that the chiefest cause of their sudden and fearful puissance, hath been the excellency of their Martial discipline joined with a singular desire and resolution to advance and enlarge both the bounds of their Empire and the profession of their Religion. The which was always accompanied with such notable Policy and prudence, that the singularity of their virtue and good government, hath made their Arms always fearful and fortunate, and consequently, hath caused the greatness of their estate. And yet, as their virtue hath made them way to their excessive fortune: so is this one thing worthily to be wondered at: How so rare virtue could be found in so brutish and barbarous a nation, rather than how they could attain to so great conquests & dominions. Considering therefore both the wonderful puissance of their Empire: And Conferring it with the baseness and obscurity of their beginning, as also with the barbarousness of their disposition: To the intent this strange union and conjunction of so rare virtues with so notable Barbarism might be the better discovered: I supposed it would be a matter neither unpleasing nor unprofitable in some sort to make known that order of Policy Discipline, and government, by which the Turks have purchased so goodly and glorious an Empire: making themselves Lords and masters of a great part of the world: In so much as the fury of their Arms hath not only by this means swallowed up infinite, and those most mighty nations in the East▪ But the terror of their name doth even now make the kings and Princes of the West, with the weak and dismembered relics of their kingdoms and estates, to tremble and quake through the fear of their victorious forces. This was hit that first drew me to Collect into English the sum of the Turks Religion: The manners, life, and customs of that people in general: The order, fashions, and Majesty of their emperors Court, and person: And the manner of their Civil policy and Martial discipline. For by discovering the nature and state of their religion, and their immoderate zeal in affecting it, by showing their inveterate hatred against Christians & christianity, by making known their Barbarous customs and most cruel disposition, by observing their politic and advised course of proceed, in all their affairs both Civil and Military: we shall easily discern: That the whole Policy of the Turkish estate both for their religion, life, and customs, as also for their civil government and Martial discipline: And that all their actions Counsels, studies, labours and endeavours have been ever framed and directed, and wholly bend and intended to the enlarging and amplifying of their Empire and Religion, with the daily access of new and continual conquests by the ruin and subversion of all such kingdoms, provinces, estates and professions, as are any way estranged from them either in name, nation, or religion.  
Seeing then the discovery of these things doth represent unto you matter of so good consequence both for pleasure to delight, and of knowledge for your profit: Let not my honest endeavours (subjecteth to the diversity and uncertantie of your judgements) be recompensed with unfriendly acceptance. It may be, exception will be taken both against the form of this work for the rudeness of the style, and against the matter for the imperfection of it: because the one is homely and nothing curious, and the other doth seem to promise more in show and appearance, than it doth yield in proof and performance. But how so ever it be faulty in the penning, yet for the imperfection thereof, it is not without excuse. For though I do now present you only with one part of that Policy, which the title of this Book doth promise to impart unto you: Yet seeing the other part is but delayed for a season (some needful respects causing it for a while to be concealed) My hope is that in the mean time, neither the imperfection of the matter shall draw it into reproof, nor the baseness of the phrase shall turn it to disgrace. Wherein if the success be answerable to my hope, and if I find this my first attempt to be fortunate, by the friendly acceptation of this discovery of the Turks religion: You shall shortly see it seconded with the other part of these discourses: Relating unto you their manners, life, customs, government, and Discipline, with some other matters of good and necessary observation. All which being joined in one, will represent unto you at full the whole Policy of the Ottoman Empire, and so shall you have the Title of this Book made perfect, which till then may seem to remain unperfect.   

THE POLICY OF THE Turkish Empire.  
The first Book. Containing the State and sum of the Turks Religion.  

Of the first beginning of the Turkish Religion, and of the establishment thereof amongst the Sarracens by their Prophet Mahomet. Cap. 1.  
THat the Religion of the Turks was first forged and invented by their false Prophet MAHOMET: And that the Sarracens and Arabians his own people and countrymen, were the first to whom he published it: and that they (being seduced by his devilish doctrine and illusions) did first entertain the same, and make profession of it: There is no man either of learning or judgement in matters of history, that will in any sort make any question of it. Notwithstanding touching the manner and time, how and when it began: and upon what occasion, and how, the Turks (being a distinct nation from the Sarracens) came to embrace and profess it: is not perhaps a thing so commonly known unto the world, but that the discovery thereof may of some be accepted: And therefore it shall not be amiss briefly to lay it open.  
In the year of our redemption 591. (MAURITIUS then Emperor of the Romans reigning in Constantinople) was MAHOMET borne in Arabia in a village called Itrarip: 
Mahomet his birth & parentage.  His parents were of divers nations and different in religion: His father AB DALLAS was an Arabian: his mother CADIGE a jew both by birth and profession. His parentage (according to most histories) was so mean and base, that both his birth and infancy remained obscure, and of no reckoning; Till that his riper years (bewraying in him a most subtle and crafty nature and disposition) did argue some likelihood, that the sharpness and dexterity of his wit, would in time abolish the obscurity and baseness of his birth. And soon did he make show and proof thereof: for being trained up of a lad in the service of a most rich and wealthy merchant, by his great industry and diligence he so insinuated and wrought himself into the good favour & liking both of his master and mistress: that when his master died, and had left all his wealth and riches unto his wife, she made choice of her servant MAHOMET for her husband: making him Lord and master both of her person and of her substance. The man being thus raised from base and low degree to great wealth and possessions, and having a working and aspiring head; did from thenceforth plot & imagine, how he might raise himself in honour and reputation: presuming that the greatness of his wealth would be a fit mean to work his higher fortunes. 
Sergius a Monk & Arrian confederate with Mahomet in the invention of his Religion.  Neither was he deceived in the expectation of his hope. For consorting himself with one SERGIUS a fugitive Monk, a notable Heretic of the Arrian sect (whom he had made bounden unto him by his great liberality) there grew so strict a league of amity and secret familiarity between them, that they had many times private conference how and by what means MAHOMET might make himself way to rise in honour and estimation. After much consulting and debating of the matter; the best course which they conceived to effect their purpose, was to coin a new kind of doctrine and religion: under colour whereof (the times being then troublesome, the people full of simplicity and ignorance, religion also waxing cold and neglected) they thought it an easy matter to draw many followers unto them, and by that means to grow great in the eye and opinion of the world. Hereupon these two hellhounds (one of them being an arch enemy to Christ and the truth of his religion, and the other seeming a mere Atheist or profane person, 
Mahomet his doctrine derived out of sundry sects and Religion.  neither perfect jew nor perfect Christian) patched up a particular doctrine unto themselves out of the old & new Testament: depraving the sense of either of them: and framing their opinions according to their own corrupt and wicked affections: They brought forth a monstrous and most devilish religion savouring partly of judaisme, partly of Christianity, and partly of Arrianisme.  
This new doctrine (after they had digested and put it down into some rude and confused form) MAHOMET began privately and in secret to set it abroach: making it known first unto his wife, and some others that were his followers, and made them believe that the same was commanded and delivered unto him by divine revelation; and that many times he had secret conference with the Angel GABRIEL purposely sent unto him as he pretended from God himself out of heaven. With these and many other cunning sleights and illusions he abused the simplicity of divers, and drew men to have him in great admiration: 
Mahomet setteth abroach and publisheth his religion.  Insomuch that albeit he durst not at the first openly publish his new devised religion, for fear of the magistrate: Yet within a while his followers having caused the same underhand to be spread abroad more and more, and the common rumours which they gave out of many miraculous acts done by him, brought the barbarous Arabians (devoid of true knowledge and religion) into such a blind conceit of his holiness and worthiness, that multitudes began to adhere unto his new religion: And the common people seduced by his impostures and juggling devices did not only repute and esteem him for a Prophet, but they attributed unto him reverence more than human, with divine honours. The magistrates of Mecha (a chief City in Arabia) having intelligence of these practices of MAHOMET, and perceiving that the contagion of this wicked doctrine did so mightily increase, that it was like to endanger both the publikc safety of their estate, and the purity of the Christian religion: they thought to have surprised the ringleader, and to have executed him according to his demerits. But he having some advertisements of their intent and purpose, did not only very cunningly avoid their trains laid to entrap him, but gathering together a great number of his followers and disciples, he armed them against the power of the magistrate: And after some bickerings passed between them, he withdrew his company for a time into the deserts and by-places of Arabia where he stood upon his guard, still enlarging his forces by the continual preaching and publishing of his new found doctrine. By means whereof in process of time the most part of the Arabians seemed to cleave unto him & to embrace the profession of his damnable religion. And they were the rather induced so to do for that the time itself seemed to favour him in his proceedings, by reason of the sundry troubles and tumults wherewith the Roman empire was as then pitifully distracted and sore distressed. The which having at the first animated and encouraged him to proceed in his seditious practices, did also minister unto him fit opportunity & occasion afterwards both to make himself great in credit and reputation, and to lay a most sure foundation for the establishment of his new doctrine, as shall appear by the discourse following.  
Not long before that MAHOMET did enter into his detestable and pernicious practices in setting abroach his superstitious and devilish traditions: It happened that the Empire of Rome was usurped by one PHOCAS, who being a chief favourite, and in principal authority under the Emperor MAURITIUS: 
Phocas murdereth Mauritius the Emperor and usurpeth the Empire.  yet aspiring to the imperial crown and sceptre: most traitorously murdered his Lord and master together with his children, and so took upon him the name & title of Emperor. Now (as it is commonly seen) that one mischief draweth another, and that mischances do seldom come unaccompanied; So the hateful and odious act of this usurper, was the occasion of many commotions and tumults, and of many changes and alterations in diverse parts of the Empire. For the head and chief commander having encroached upon the estate, by so notorious an example of disloyalty treason and murder: It seemed a small matter unto the members to participate in the like vices. For thereupon began all care of Religion quite and clean to be abandoned, and ambition and avarice in all estates and persons so abounded: that the Prelates of the Church contemning Christian humility aspired to temporal government, and challenging the double sword thirsted after regal authority: In so much that the desire of superiority swallowed up all regard of piety, and the covetousness of the Clergy made them neglect their particular duty. Then grew the usurpation of supremacy in the Church of Rome: after which ignorance and superstition increased in the West, no less than Mahometisme prevailed in the East. In like manner the laity, forgetting their allegiance and following particular profit, inclined to mutinies, sedition, and rebellion in so much that sundry nations both in Europe and Asia began to decline & revolt from the imperial government. By means whereof the Roman Empire was mightily encumbered with many great and grievous wars, & sore pressed on all sides with the armies both of rebels and foreign enemies. Thus that Empire which PHOCAS had purchased with blood and treason, he held all his life time with continual trouble and vexation: 
Wars between Heraclius the Emperor & the Persians.  and at his death he left the same to his successors full of tumult and confusion. HERACLIUS the Emperor (who succeeded after him) being driven to great extremities by the multitude of his enemies: found himself most encumbered by the armies of the Persians: who (having before revolted from the Roman obeisance) had raised a strong & mighty kingdom in Persia. Against the fury and violence of this so puissant an enemy, 
The original of the Sarracens.  he determined to serve himself with the forces and succours of the Sarracens; who inhabiting in Arabia Petrea, had their name of a town in the same Country called Sarraca, seated not far from Petra: which (being the chief and Metropolitan City of that part of Arabia) gave the whole province the name of Petrea. These Sarracens being grown famous partly by reason of their great and populous numbers, and partly by the course and manner of their life, for that they were accustomed to live by robbery, spoil, and pillage, (a usage familiar to most of the Arabians) they had the name in that age to be a most stout and warlike kind of people. In regard whereof HERACLIUS resolved to use their aid against the Persians: And the rather for that their nation having been lately seduced and perverted by the damnable doctrine of MAHOMET (whose power & authority was then grown great amongst them) they seemed at that time to be seditiously addicted, and were suspected to be inclining to a rebellion. To the intent therefore he might avoid the danger threatened to the Empire on the one side by the wars and fury of the Persians, and on the other side by the seditious disposition of these misbelieving Sarracens, the Emperor thought it good policy to serve his turn of the one against the other and so to make each of them the mean of the others ruin and destruction. 
Heraeclius hireth the Sarracens to serve him against the Persians  According to this determination he hired divers great and huge numbers of them to serve him in these wars, supposing that the country being thus purged from so pernicious and pestilent a people, and they exposed to the sword and fury of a stout and warlike enemy, the imminent dangers would soon cease and be avoided. But that counsel which seemed to the Emperor to be most sagely and politicly devised, turned afterwards by the covetousness and folly of his officers, to be the utter ruin and confusion both of the Empire and of Christian Religion. For after that the Sarracens had for certain years served very valiantly against the Persians, & had so harried and spoiled that kingdom, that it was reduced under the subjection of the Roman Empire: they coming to demand their pay of the Emperor his Treasurer; answer was made them, that the Emperor had scarce money sufficient to pay the Greeks' and Romans, and the Christians his other soldiers, much less had he any for such a company of dogs as they were. The indignity of this injury and disgrace was taken so heinously of the Sarracens, and did so exasperate their courages (who of themselves were always prone and ready enough to rebellion) that presently they revolted from the Emperor: 
The cause of the Sarracens revolt from the obeisance of the Romans'.  and shaking off the yoke and obeisance of the Roman Empire, in their return homeward they spoiled and harried all the country, towns, & villages about Damascus in Syria. Which done & knowing that MAHOMET was then grown to be of great power and estimation by reason of his wealth and the opinion of his Religion (which made him highly adored, both of the Arabians and the Egyptians.) They were easily drawn to elect and choose him for their head and governor: And being thereunto solicited, both by secret persuasions and by large and bountiful rewards (whereby he had wrought and won them) they both gave unto him the name and honour of a Prophet, 
Mahomet proclaimed Prophet & Prince of the Sarracens.  and proclaimed him for their Duke and Prince: not only the Sarracens, but the rest also of the Arabians and a great part of the Egyptians acknowledging him for their Lord and governor.  
In this manner did MAHOMET erect a new Religion and kingdom amongst the Sarracens in the year of grace 623. And making Syria the seat of his new Empire, 
Mahomet writeth the Alcoran.  he lived the rest of his days in the confines of Damascus. During which time, it is said that he made the Alcoran: A book, wherein are written all the laws ceremonies and traditions of his Religion, with an infinite multitude of fantastical tales and feigned miracles. Howbeit sundry times before his death he altered and changed, added and detracted many of his precepts and institutions: according as the variety & vanity of his passions and lewd conceits did induce and lead him. Notwithstanding it is thought, that that form of Religion which is at this day prescribed and observed out of their Alcoran, was for the most part reform and perfected by his next successors, at what time they had made themselves Lords of the most part of Asia. Howsoever it was: after MAHOMET had Reigned about nine or (as some say) ten years, he departed this life being forty years of age, and (as is reported) died of poison. For having oftentimes boasted before his end, that the third day after his death he would rise again: and having therefore given straight commandment that his body should not be buried nor interred in the earth: 
Mahomet dieth poisoned by one of his Disciples named Albunor.  One of his Disciples called ALBVNOR, (being desirous to prove and make trial of the truth of his doctrine and prophecies) did secretly cause poison to be conveyed into his drink: The which MAHOMET having taken, his body presently in all parts began to swell extremely: and so he gave up the ghost most miserably. For twelve days did his body lie unburied: during all which time their appeared no likelihood of any resurrection; but his Carcase yielded an intolerable and most filthy stench. 
Mahomet his body torn in pieces by Dogs, after his death  In the end ALBUNOR coming to see him, found his body torn in pieces and devoured by Dogs: whereupon, gathering together the bones that remained, and putting them into a coffin, he caused him to be buried. This was the end of this monster of mankind: who having filled the world with Idolatry and infidelity by his blasphemous traditions and damnable forgeries, seemed to have been borne for the utter overthrow and desolation of many kingdoms, estates and provinces, and for the ruin & confusion of many millions of souls.   

Of the original of the Turks: and how they came both to embrace the Religion and to encroach upon the Empire of the Sarracens. Cap. 2.  
AFter the death of MAHOMET, 
Ebubezer second king of the Sarracens.  EBUBEZER otherwise, EBENBEHOR, or (as some call him) ABUBACHER: his son in law, succeeded him in his kingdom: And was the first whom the Sarracens called AMIRAS: which in their language signifieth Prince or successor. 
Damascus Gaza, and jerusalem won by the Sarracens.  This man reigning but three years, in that short space took Damascus the chief City of Syria, and made it the seat of his kingdom. Likewise after two years siege he took and spoiled Gaza, & jerusalem. His successor, and the third King or AMIRA of the Sarracens was HAUMAR or OMAR, 
Haumar the third king of the Sarracens, and first Caliph of Babylon.  who beginning his reign in the year of Christ. 634. continued the same for twelve years with great prosperity and good fortune. In which time he subdued to his obeissance all Syria and Egypt: Afterwards invading Persia, he conquered that kingdom: and then having added also Cilicia, Cappadocia, Mesopotamia, and the Isle of Cyprus unto his conquests, 
Caliph what it signifieth.  he chose Babylon for the seat of his Empire. And from thence forward the Sarracens called him their Amiras and Calipha of Babylon: which in their language signifieth a chief Prince having sovereignty both of Empire and Religion. Over his other provinces, (wherein himself could not be resident) he appointed several governors or Deputies, 
Suldan or Sultan what it signifieth.  whom the Sarracens called Suldans': which word since that time hath been used in another sense, as a title of greater and higher dignity: by reason of the excessive power and sovereign authority whereunto some of those Suldans' afterwards attained in many of those provinces. Which being by them converted and augmented into great and mighty kingdoms: the name of Sultan grew to be taken for an absolute Lord and Prince: and so is used at this day by the Turks, who have subdued and annexed most of those kingdoms and provinces to the Dominions and Empire of the Ottomans.  
But to our purpose; HAUMAR thus ruling over the Sarracens, 
Orimasda or Hormisda king of Persia.  at such time as they undertook the conquest of Persia: ORIMASDA or HORMISDA reigned over that kingdom. Who being sore pressed in those wars, and not able of himself to withstand the fury and violence of so great an enemy: He sent for the Turks then inhabiting within the Caspian mountains: requesting them to come unto him into Persia, and that he might have their aid and succours against the Sarracens. This was the first occasion that brought the Turks into Asia, who before that time were a people unknown and not heard of: In so much as even to this day it is doubtful and uncertain, whence they had their beginning: And the opinions of their original are very divers and different. 
Of the Original of the Turks.  Some think them to be descended of the ancient Trojans, but without any probability or good reason of their opinion: others derive them out of Turca a City of Persia: And some from that part and province of Asia which is called Turquestan. But it is thought that both those places had their denomination rather from the nation of the Turks, then that this people should be so named of those places. 
Haiton a king of Armenia: his history.  HAITON a King of Armenia (in an History which he hath written) and some other also do affirm them to be of the cursed seed of those ancient Israelites, who being carried into captivity by SALMANAZER King of Assiria, and placed by him in divers parts of Media and Armenia, afterwards by ALEXANDER the great were shut up within the straits of the Caspian mountains: where they continued till this time that they first came to be known in Asia. And the reason which they yield for this opinion is, because the place where they lived so long hidden and concealed, was near the Tartarians: 
Turk a Tartarian word and what it signifieth.  In whose language the word Turk (being a Tartarian word) signifieth one that is accursed and a vagabond. But the most probable opinion, and that which cometh nearest the truth, is: That they are naturally descended from the blood and brood of the ancient Scythians called Nomades: who, using to wander up and down in Tents, (as do at this day many of the Tartarians in their Hordes) not having any towns Cities or villages, and without any certain habitations: did inhabit that part of Scythia which bordereth upon the North part of mount Caucasus not far from the river Tanais: where (according to Pliny, Pomponius Mela and other ancient writers) their dwelled a people then but obscurely known by the name of Turks. The which Country being now also inhabited by the Tartars, It is to be presumed that both these people's are of one and the same descent: their language not much differing or disagreeing each from other. And either of them having at first used and imitated the manners, life, and customs of those ancient Scythians: And therefore it may well be that the name of Turk was given them in regard of the wandering course of life used by them. And whereas both the Scythians in times past, and the Tartars after them, have ever been distinguished into many & sundry peoples: It seemeth that the Turks were one special people of the Tartarians, whose seat and dwelling seemed to be either very near, or within the straits and deserts of the mount Caucasus, which being also called the Caspian straits, are adjoining to that part of the Country which is near Tanais. But how so ever it be, whether they be of the Scythian brood with the Tartarians, or descended of those ancient accursed Israelites: Certain it is that this people in formerages had long continued and lived shut up and enclosed in that place as in a desert, separated and dissevered from all the famous peoples of Asia, by most vast and wild mountains: By reason whereof, and for that they followed a barbarous and savage life, according to the Scythian usage and far different from the civil customs and manners of the Asians, they remained long unknown unto these parts of the world until this time of their first descent into Persia.  
Those Turks (as we have said) being now sent for by HORMISDA King of the Persians to aid him against the Sarracens, 
The Turks their first coming into Asia,  prepared themselves presently in huge numbers to come to his succours: But by that time they were in a readiness and began to march, HORMISDA and the Persians were overcome by their enemies, their Country was conquered, harried, and spoiled, and their kingdom utterly suppressed and brought under the command of the Sarracens. The Turks finding their purpose and journey thus disappointed by the over throw and ruin of their confederates, fell presently to parley and composition with the conquerors: And concluding a peace and league of amity with the Caliph of Babylon and the Sarracens, they were not only content to join with them as their friends and companions in arms, but they did voluntarily accept and freely embrace the doctrine of MAHOMET, conforming themselves in all points, both to the manners, 
The Turks embrace the Religion of the Sarracens.  customs and Religion of the Sarracens. Thus were the Turks and Sarracens become (as it were) one people: And they did communicate together both in their armies and in their Counsels. Howbeit they made choice of a seat for themselves to inhabit in severally and alone, in a most pleasant and fertile soil near the Hircan sea within the land and Country of the Chorasens in a province called Sogdiana: where they remained without any great fame as long as the Empire of the Sarracens flourished in Asia, which was well near for the space of two hundred years: All which time they did most firmly adhere and stick unto them in faithful friendship and society. But after that the estate and power of the Sarracens began to decrease, by means of civil discord and dissension: The Turks (taking the advantage of that opportunity) encroached upon them and their territories: And (their former fortune beginning once to fail them) by little and little they wrought themselves into their Empire: The manner whereof, we will briefly lay down, and then will proceed to discover the sum and substance of their Religion. the Empire of the Saracens to be decayed in the East: and being fallen to a most mighty downfall, the majesty thereof was wonderfully impaired, and in a manner utterly abolished, by reason it was divided into diverse and sundry kingdoms. For besides this Empire of the Turks raised in the hither parts of Asia, 
Saracens raise new kingdoms in Egypt and afric.  some of the Saracens had erected also a new kingdom in afric now called Barbary: from whom the Moors at this day do derive both their descent and religion: and the Sultan's of Egypt, growing great in the South parts of Asia, raised another mighty kingdom about the bottom of the midland sea in Syria, Palestine, Egypt, and Arabia: by means whereof there was nothing left remaining to the Caliphs' of Babylon, but only Mesopotamia, Chaldea, and some other countries near adjoining: so that in regard of their former power, sovereignty, and dominion, their kingdom came to be of small puissance, and of little account or reckoning.  
But to return from whence we have somewhat digressed. This Empire of the Turks continued not long. For after five descents of their emperors in the year 1098. 
Godfrey of Builoyne his expedition into the holy land.  about the time that Godfrey of Bulloin & other christian Princes made their expedition into the holy land, the Georgians and other Christians in Armenia, hearing of the journey purposed by those of Europe: and perceiving that the Turks were then divided and distracted into factions amongst themselves, 
Belchiaroc the fifth and last emperor of the Turks before the time of Ottoman.  and that they had murdered the brother of BELCHIAROC their fift and last Emperor: they did suddenly assail and set upon them in divers places, and so expelled them out of all the territories of the kingdom of Persia, enforcing them to keep within the bounds of the lesser Asia. Where under the government of their Sultan's, ARTOLUS, SOLIMAN, and others, they held long and sharp wars against those Christians that came out of Europe to the conquest of the Holy land. By whom, 
Soliman and Artolus Sultan's of the Turks in Asia.  though they were notably distressed, and were expelled out of many of their greatest and chiefest cities, territories, and kingdoms (the same being long possessed by the Christians,) and though they lost the glory of their Empire, and their power of command & sovereignty in those parts, yet did they not cease still to maintain most cruel & bloody wars against them in many parts of Asia, by the aid and help of the Sarracens. Both the one & the other of those people holding the christians for their common enemies. In this estate & manner did the Turks continue without any notable alteration of their fortune, till the year 1290. 
Tartarians raise an Empire in Scythia and Asia.  About which time the Tartars (whose name was then first heard of) having erected a great & mighty Empire in Tartary the Greater, of old called Scythia) made a notable invasion upon Asia. And then extending the bounds of their dominions, they did in a manner utterly suppress the name and power of the Turks, keeping them in extreme bondage & servitude, till the Sultan's of Egypt (who had reconquered the kingdom of jerusalem & Syria from the christians, 
Turkish Empire in Asia decayed.  & were then lords of Egypt, Syria, Palestine, & part of Arabia) & the emperors of the Tartarians, prosecuting each other with furious and cruel wars, did give leisure, liberty & opportunity to the Turks once again to lift up their heads, and both to recover and to increase their former puissance. The manner whereof was as followeth  

Ottoman restoreth the Turks Empire.  About the year of Christ one thousand three hundred, one OTTOMAN a Turkish captain, serving under the Tartarian Emperor, had (by his appointment) the charge of a certain Castle in the Confines of Asia towards Tartary: or (as others affirm) he served under SALADINE then Sultan of Egypt: from whom being revolted, he surprised a certain Fort in the straights of Cappadocia. Where having a while continued, and perceiving that the Tartars and Saracens on the one side were entangled with a most bloody and cruel war: And that the Empire of Constantinople and the Christians on the other side were busily occupied with intestine and civil Arms: He having conceived an assured hope to advance his own Fortunes, gathered together a regiment of Turks and others, whom he drew unto him upon hope and desire of prey and pillage: and seizing upon many Towns in Cappadocia and Bythinia, partly by force, and partly by composition: (of which some he wan from the Christians, and some from those of his own sect and profession) he came in short time to have so great a name and report over all the lesser Asia: that by means thereof there flocked unto him daily infinite troops of Turks, in hope to restore the name & honour of their nation, & to recover their former fortune. With these forces within a while had OTTOMAN subdued diverse Provinces in Asia: as the greatest part of Bythinia, and all Anatolia now named Turkey, besides many cities upon the Euxine sea. Through the happy success of his fortune in these conquests and victories, he purchased so great an opinion, both of his wisdom and courage, that the Turks with a general consent and incredible joy elected and proclaimed him for their King or Amira. And so strangely did they grow in process of time to affect him; 
Ottoman made king of the Turks.  that they decreed & ordained from thenceforth never to admit nor endure any other to reign over them, but such a one as should descend of the line and seed of OTTOMAN. Thus was the empire of the Turks revived out of their former ruins by the rare virtue and fortune of this OTTOMAN, & by the civil discords & dissensions which were then rise both amongst the Mahometists, and the Christians. Since which time it hath so wonderfully increased by the valour and prowess of his successors, and by the resolution & good discipline of that Nation, and our own intestine divisions (the most pestilent poison and plague of all kingdoms and commonweals) that the whole estate of Christendom hath at this day just cause both to deplore the miserable condition and calamities of the Christians, from whom these miscreants have extorted infinite kingdoms, estates and empires: and also to fear and suspect the violent course of their fortune, the excessive greatness of their puissance, and the cruel disposition of their courages, as being fatal to the christian religion. For this people being more eager and zealous (than ever were the Sarracens, or any others Pagans or Barbarians) in the propagation and extending both of their empire, and of their damnable sect and profession: do openly, & as it were, by nature profess themselves the sworn & vowed enemies of Christ and his Gospel. And holding it a meritorious deed to tyrannize over his members, they do bend and employ all their Forces, Studies and Counsels, how they may utterly extirpate the name, memory and faith of the Christians: And how they may plant and establish the blasphemous traditions of their prophet MAHOMET in all the regions and kingdoms of the world. But for the more particular discovery and manifestation of all these matters, as also touching the manner of the rising, increase, and augmentation of the Turkish Empire, out of so mean and base a beginning, to that glory, height, and puissance of dominion, whereunto we see it now grown and exalted: we will refer you to a Discourse which we have written of the lives and acts of the OTTOMAN Kings and Emperors: wherein all the former matters are sufficiently and at large laid open. In the mean time we will now proceed to the unfolding of the sum and secrets of their religion, & to discover the quality of their law, ceremonies & traditions.   

Of the Turkish Alcoran, and of the great reverence which the Turks bear unto it. Cap. 3.  
HItherto have we delivered the invention & first beginning of the Turkish religion with the continuance and establishment thereof, both under the Sarracen and Turkish Empire, whose original also and increase hath in part been touched. Now are we to consider of the substance of their religion: wherein first we will speak somewhat of their Alcoran, in which their law & traditions are contained and delivered: and then will we proceed to the grounds & principles of their religion.  
The whole sum and substance of the Turkish religion, 
Alcoran of the Turks containeth the whole sum of their religion.  laws & ceremonies, together with the manner and form of their prayers, sacrifices & alms, and whatsoever else they do hold needful and necessary to the salvation of their souls is derived and drawn out of a certain book, which in their language they call Musaph. This book is divided into 30 parts or Tomes: The Arabians call the same Curaam, which is as much to say, as, The Beginning and end of the Turks law. And it seemeth to be the very same word which is usual amongst other Nations, though with some difference, it is most commonly called by the name of Alcoran.  
Upon this Book, as upon the very groundwork and chief foundation doth the whole religion & law of the Turks seem to rely and depend. And it is a common and general tradition constantly held and affirmed by all Turks whatsoever, that the archangel GABRIEL and their prophet MAHOMET did by the singular grace and favour of God first of all publish and disperse this book throughout all parts of the world. And that MAHOMET together with his disciples did frame & put the same in writing in the same manner & form as it is now received amongst them. But howsoever the Turks do dream of the first writing and invention of this their Alcoran, and attribute the same to their prophet MAHOMET: yet it is more than probable by many conjectures even out of their own books & writings, That neither the religion now professed by the Turks, nor that Alcoran, 
Alcoran of the Turks not made by Mahomet.  out of which they do now derive their superstitions & ceremonies, is not the same that was first invented & written by MAHOMET: besides it is apparent, by the testimony of many, & those most approved Histories: that at such time as the Sarracen empire (being risen to some strength and perfection) was first established under their Caliph in Babylon: and that the Turks came to be united and incorporated into the society and religion of the Saracens: there was a new draft made by the authority of their chief Governors, and with the advise and consent of their priests: who secretly amongst themselves caused an other Book to be devised and written of such traditions, rites and ceremonies as were thought requisite and needful to be used and observed amongst them. And because that form of religion which had been at first conceived and invented by MAHOMET and his disciples, was found in many things greatly repugnant in itself, and full of contrarieties and absurdities: it was in most points either altered, or abrogated, & new traditions and ordinances inserted in their places. The which for that it was done in secret, and without the notice & knowledge of the common sort (from whom it was purposely concealed:) all those that are of the Mahometan sect and religion have ever been and are yet still persuaded (their Priests and Governors still nourishing and feeding that conceit in them) that it was the same which was first supposed to be written by their great Prophet MAHOMET: And that there was no change nor innovation made of any of their ancient traditions, laws, or ceremonies, but that all things did continue and remain entire & unaltred in their Alcoran according to the first prescript & invention of them. Which opinion, although it be currant amongst them, yet it is thought, that not only the Saracens (as hath been already touched) in the time of their Empire did in many points alter their Religion & frame a new Alcoran: But that the Turks also (even since their Monarchy began to rise to that flourishing estate wherein we now see it under the house of OTTOMAN) have in some sort done the like. And it is not to be doubted but that their Religion as well as their Empire is drawn and reduced into another manner and form both of order and perfection, than it was at the first beginning. For it is written of MAHOMET the second (he that took and conquered the City and Empire of Constantinople, and was the first of the line and house of OTTOMAN that took upon him the name and tittle of Emperor of the Turks) that he also did in many things alter and change the laws and Religion of the Turks, abrogating and abolishing many of their old and ancient traditions: And instituting and ordaining new in their place.  
But how so ever it be: whether that this Alcoran, 
The Alcoran: how it is reverenced of the Turks.  were written at first by MAHOMET himself or by some others his successors, this is one thing most assured and certain: That the Turks generally in outward show and appearance, do hold and esteem this their Musaph or Alcoran in no less honour and reverence, than the ancient jews did their Books of the old Testament written by Moses and the Prophets, or the Christians do the whole Bible and sacred books of holy Scriptures, written by the spirit of God himself, and by the pen of his Prophets and Apostles. This may we manifestly perceive by their outward gesture and usage, when they come either to the handling or reading of any part of this book. For first there is none of them whosoever, that dareth to touch or handle it, unless he be first either clean washed with fresh water, from the top of the head to the soul of the feet: or that he do wrap and cover his hands all over in some clean and fine piece of linen, 
The manner and gesture of the Turks in handling reading & hearing of their Alcoran.  before he adventure to lay hands upon it. Besides, as often as they repair to the Temple to hear any part of this Book publicly read unto them, the same being done with a loud and clear voice, all of them do most attentively hearken and give ear thereunto with a singular and notable show and devotion. And they do hold it a very devout and religious part, a little to move and incline their bodies whilst they do intend to the reading of the same. The manner and fashion of him that readeth it is to hold the Book aloft between both his hands: And he deemeth it a most sinful matter, and an act of great impiety to hold the Book at any time beneath his waist. Whilst he is reading it unto the people, he standeth as a man ravished in spirit and besides himself, seeming to have his mind wholly bend and fixed upon those things which he readeth and pronounceth unto them. When he hath signified and made an end of his reading, he kisseth the Book with great reverence, and casting his eyes down upon the same in a most sober and devout manner, he afterwards layeth it up with great solemnity in an high place purposely provided for the keeping of the same: as being a most sacred and holy Relic, and of far greater account and reckoning, than all the residue of their Books any way appertaining to their Law and Religion. Thus we see, that the curiosity of these misbelieving Turks is greater in their Idolatry and superstition, covering their inward deformities with outward appearances of holiness & pretended shows of devotion: then the reverence used by many Christians in the right worshipping of God, and the observation of true Religion.   

Of the principles and grounds of the Turks Religion: and of the Eight Commandments prescribed in their Alcoran. Cap. 4.  
AMongst infinite matters contained in the Turkish Alcoran, though there be many things delivered touching their faith and doctrine: yet is it for the most part full stuffed and replenished with vain & fantastical conceits of feigned dreams, apparitions, visions, and revelations: And it aboundeth (throughout all the volumes thereof) with a number of fond tales and fables, which are every where intermingled with the delivery of their superstitions. All which do tend rather to make some colourable show and pretence of truth in their religion, and to give a grace and countenance of their Sect, then to prescribe directly any matter of doctrine, or to deliver the sum and substance of their traditions. And it seemeth that that Book was purposely invented, to induce and draw all men that shall read or have the same, (by the strange revelations, and forgeries therein contained) unto an opinion and belief, that all things therein prescribed, are enjoined unto them by a kind of divine ordinance and institution: And that their Prophet MAHOMET (the supposed Author of their Alcoran) was a most holy and singular devote man, and one whom God highly favoured and loved. Now touching the sum and substance of their Religion, 
The grounds and principles of the Turks law & religion.  and the chiefest matters of doctrine delivered in their Alcoran, they do depend upon certain grounds and principles, and they may be reduced to three special points. Of which the first is: that they observe diligently and devoutly certain laws and commandments prescribed unto them: The second, that they shun and avoid certain notable vices which they term deadly sins, and which they are commanded likewise by their law to have in special hatred and detestation: and thirdly, that they do precisely conform themselves to the observation of all such rites and ceremonies, as are either taught in their law, or received amongst them by tradition. Of each of these we will discourse severally and in order: beginning first with their precepts or commandments prescribed in their Alcoran. For as the jews had a particular law given unto them and published by God himself in mount Sinai, the which being written in two Tables and containing ten Commandments, is received also by all Christians as a most sacred and holy law, and is held to be a certain rule of justice and piety, whereunto all their actions are to be conformed and directed, teaching them what is to be done or left undone: So have the Turks (in imitation of the same) certain laws and precepts or Commandments laid down in their Alcoran, the observation whereof is so necessarily required in their lives and conversations, that whosoever shall transgress or violate any of them, is held by their law to be a most sinful and wicked person: And they repute it very hard and difficult for such a man to be saved. Contrariwise, they do believe that who so doth observe & keep those commandments, and escheweth those sins which they esteem to be mortal, he shall be sure to be saved: be he either Turk or Christian. Which argueth that their confidence and hope of salvation consisteth chiefly in the piety and merit of their virtuous life, and good deeds: And that they do not much differ in that point from the opinion of some Christians, who do attribute their salvation unto their merits. But of this we shall have occasion to speak hereafter in the particular discovery of their opinions. For being now to show what those precepts are, which be commanded in their law, we will here set them down in such order as they are reported out of their Alcoran.  

THe commandments of the Turks law are eight in number: 
The eight commaudements of the Turks law.  The first of which in their language is thus written.  
La Illa Eillala Mehemmet Resullala. That is to say: There is but one God alone and Mahomet is his Prophet.  
Their second Commandment is, Honour thy Father and thy mother with all possible love reverence and fidelity: And attempt not any thing against the good will and liking of thy parents.  
Their third Commandment is, That which thou wouldst not should be done unto thee do not thou to any other.  
Their fourth Commandment willeth, That every man at the time limited and appointed thereunto, do repair unto their Mosche, or Temple to public prayers.  
Their fift Commandment is, That each man do within the compass of every year orderly consecrate and spend one month in abstinence and fasting.  
The sixth Commandment exacteth, That every man according to his estate and calling do give Alms liberally out of his goods and substance.  
The seventh Commandment requireth; That each man do embrace and frame himself to marriage: And that he do diligently observe all such solemnities rites and ceremonies, as are ordained and required in the solemnizing thereof, which are hereafter expressed in the exposition of this Commandment.  
The Eight Commandment chargeth, That no man kill another in any case by no means what so ever, but upon violent compulsion or by order of law and public justice.    

The Exposition of the first Commandment of the Turks law, containing the sum of their belief. Cap. 5.  
THese Eight Commandments in the Turks law, do contain (as it seemeth) too especial matters. In four of them, namely in the first, fourth, fift, and sixth precepts, is set down their faith and duty towards God: And in the other four is contained their duty towards man. Their first precept consisteth of two parts: For it comprehendeth their faith and belief which they have of the Godhead, and their opinion or belief which they have of their Prophet MAHOMET. Touching the Godhead, 
The belief of the Turks touching the Godhead.  they acknowledge both with the jews and Christians that there is one only God: Wherein they differ from the Gentiles, who had their multiplicity of Gods. And they hold that God alone is to be worshipped: And all adoration to Saints, Idols, Images they abhor and condemn: as being an honour proper and peculiar to God alone, contrary to the traditions of some Christians. Howbeit this their knowledge of the Godhead, is but in a general, confused, and gross manner, and only (as it were) by conceit and imagination. For what God should be, and what is the nature and Essence of the Deity, they know not: Neither do they acknowledge any distinction of persons in the godhead either of Trinity in Unity, or of Unity in trinity as do the Christians. Albeit they do acknowledge that there is a holy Ghost: and they do confess that the Spirit of God doth inspire good motions into the heart of man, 
Opinion of the Turks touching the holy Ghost.  & incite us to good and holy deeds: And yet do they not acknowledge it to be a distinct person in the Godhead: but they do by a gross conceit imagine it to be only a bare power and virtue in God working by a secret kind of inspiration. Likewise touching Christ, although they do hold him for a great and holy Prophet (as shallbe elsewhere declared) yet with the jews they deny him to be the Son of God, 
Opinion of the Turks touching the divinity of Christ.  and the Messiah and Saviour of the world: For they say, that God hath no sons: and with the Arrians they deny his divinity, and the conjunction of his divine nature with his humanity. Notwithstanding they do in a sort acknowledge the power wisdom and justice of God, as also his goodness, his mercy, and his providence. For they believe that he made the heavens and the earth: That he created all things, and that by his providence he ruleth & governeth all things: That he hath ordained a heaven or Paradise for the reward of those that live well and godly, and a hell for the wicked and ungodly. All this they do constantly confess and believe, yet so as they seem to conceive of them by a gross, carnal, & outward consideration, 
Opinion of the Turks touching the providence and goodness of God.  and by contemplating of the Godhead only in the external workmanship of his creatures; and (measuring the divine bounty & goodness only by the multitude of his corporal blessings and benefits bestowed upon mankind, and not by his spiritual graces) they do honour, serve and praise him only for his providence, in providing for their earthly bodies. And therefore as they do hold it notable impiety any way to doubt of the grace & favour of God: So doth their faith altogether rest and depend upon this confidence and opinion: That God hath appointed unto every man the manner, means, and certainty of his living and sustentation forty years before his birth. And because man is made after the image & similitude of God, that therefore God hath made certain and sure provision for him. For this cause they do teach, that God is to be honoured and worshipped in a decent and comely manner with praise and thanksgiving. To which effect these words of their Alcoran are accounted of great reverence and solemnity. Acta, Alla, Bisigus, Verdi, Colarc, Verdi, Diverdi, Agfluerdi. The meaning of which words is thus: There is no other cause why God did endue and adorn mankind with reason and understanding above other of his creatures, but only to the end we should diligently and effectually consider in our minds the infinite largeness of the divine grace and bounty, and the omnipotency of the eternal Deity: And for this cause only did he place the eyes in man's body, that he should behold and acknowledge his admirable works and creatures, which he hath made in great abundance by his divine power and omnipotency: And therefore also did he fasten ears to the head of man, that he should attend and hearken to the words of the heavenly law, and that, having heard and well understood them, he should diligently keep and observe them: Moreover God hath distributed diverse and sundry tongues and languages amongst men, to th' intent one should instruct and teach another in the knowledge of the divine law. Besides they do observe also these words of their Alcoran, with great solemnity. Acta, Alla, Bisi, Sagluc, Chuerdi. That is: God hath given unto men health of body, as one not the least of his gifts and graces to the intent we should not suffer sloth and sluggishness so to take root and to be grounded in us, that we should thereby in any sort neglect that duty and service which we own unto him: nor that we should be so addicted to the following of our worldly affairs or business, that we should be withdrawn thereby from the worship and service of God. All these sentences, & many other of the like kind, dispersed throughout their Alcoran, do show, that though the Turks in many things do conceive aright of God and his works: Yet the knowledge and meditation which they have of the wisdom, power, and goodness of God, is only by an external consideration of worldly benefits: And they do apprehend the same only by the natural powers and faculties of their mind and understanding. But as for that heavenly and divine contemplation, which ought to be inwardly and spiritually in the heart and soul of man: by which they should acknowledge the infinite love of God towards mankind both in and after our creation: by freeing us from the power of death, Hell, and damnation: By which also we are to consider the mystery of our redemption, the wonderful work of our salvation, the powerful working of God's holy spirit within us: by kindling in us a true, lively, and quickening faith in his mercies, by reviving and comforting us in the hope of his promises, by sanctifying our thoughts and cogitations, by mortifying our sinful lusts and affections, & by raising of us to the hope and expectation of immortal, heavenly, and spiritual joys. Of this they have no apprehension nor knowledge, no sense nor feeling. And the reason is, for that they reject the means whereby God doth impart those spiritual graces & blessings unto us: namely, the acknowledging of his beloved son, in whom only he is well pleased with us: and the knowledge of his holy Scriptures, which being given by inspiration, are the only mean to instruct us.  
Of the former part of this Commandment, namely, 
Opinion & belief of the Turks touching their Prophet Mahomet.  of the belief of the Mahometists touching the godhead, we have spoken sufficient: Let us now examine the other part of their belief, and see what the Turks do think of their Prophet MAHOMET. Whom as they have blasphemously joined and associated with God himself in this commandment: so do they attribute unto him no less than divine and holy worship: by reason that from him they derive their law and Religion, as they think that he had it from God by special grace and revelation. Notwithstanding though the Turks do hold that their law prescribed and written in their Alcoran is now the only true law of God, wherein his will is revealed, 
Opinion of the Turks, touching Moses, Christ, and Mahomet, and the laws of each of them.  and according to the which they are bound to serve and worship him: Yet do they not deny, but that God did heretofore give a law unto the jews by Moses, after the which he commanded himself then to be served: And that all the jews that lived before the time of Christ, and did frame their lives according to the same, shall be saved by the observation of that law. And they acknowledge also that that law continued in force until the time that Christ came into the world. Whom they confess likewise to be the Son of the Virgin Marie: and to have been sent from God as a most holy Prophet with a new law for the reformation of the world: And that from thenceforth men were bound to observe the doctrine, Gospel, and Commandments of Christ, till such time as it pleased God afterwards to send his Prophet MAHOMET: by whom (they say) God last of all made known his will and pleasure, how and in what sort he would be worshipped: And that all other laws should from thenceforth be abolished: and that the law taught and written by MAHOMET should only be received and observed: which (as they pretend) is the same law, and no other than such as God gave of old unto Abraham: from whom MAHOMET, being descended directly of the line and feed of Ishmael, he was appointed by God himself to revive and to restore the same: And therefore having it revealed unto him by special grace and favour from God, he was commanded to publish and to re-establish it in the world. And for this cause they call MAHOMET in their language: Acurzamam Penegaber, That is to say: The last Prophet sent from God. Hereupon it is a common opinion and tradition amongst the Turks: that Moses, Christ, and MAHOMET are three of the greatest Prophets, and of principal account and reckoning above all others: That they were each of them sent from God, and were most excellent, holy, and good men, all of them highly favoured and beloved of God. They affirm also that both Moses, Christ, and MAHOMET are of equal and like account and estimate in the sight of God: not one of them having pre-eminence above another. And therefore if any one do happen to blaspheme either Christ, or his mother the Virgin Marie: 
Blasphemy against Christ, or his mother how punished amongst the Turks.  He is by their law to sustain the like punishment, as is inflicted upon them that blaspheme the name of MAHOMET, especially if it be a jew, he is sure to be burned. Besides they will not admit any jew to become Turk, unless he be first professed a Christian, and do eat Swine's flesh: notwithstanding that it be forbidden both to jews and Turks by either law as well of Moses as of MAHOMET. For they affirm that the law of the Christians is far better and to be preferred before that of the jews. Which argueth that they do attribute much unto Christ and to his Religion. Howbeit in regard of their own law (which they do think to be most excellent both for goodness and profit) they do utterly disallow, condemn and hate it. And notwithstanding the equality which they acknowledge in these three Prophets: Yet they do hold that MAHOMET is to be loved, honoured and reverenced in the highest and chiefest place next to God himself. Because he is the last Prophet that God will send into the world: And because the law which God hath revealed by him, is now only in force, and so ought to continue, and to be observed unto the end of the world. And this is the cause, why they are taught and enjoined out of this commandment, not only to love and honour God, but also to reverence and love his Prophet MAHOMET before all other things whatsoever. Whereunto the Turks do accordingly with notable vehemency intent all their thoughts and endeavours, using all possible reverence and devotion both in naming and speaking of him. In so much that if there be any one that blasphemeth God, 
Blasphemy against God and and Mahomet how punished by the Turks.  and another do blaspheme MAHOMET, the former shall be punished only with a hundredth stripes and blows of the Bastonado, but the latter is sure to lose his life for it. And they yield this reason for it. Because God, being omnipotent, can and will plague the blasphemers of his holy name with any plagues what so ever, as it shall seem good unto him: But MAHOMET being no God but a poor Prophet cannot revenge that injury done unto him. For which cause they say, that they (who profess, and are to observe the law given by MAHOMET) are bound to see it most severely punished. Besides, they do think by virtue of this commandment, in regard of their love, devotion, and duty to MAHOMET, that they are bound by all means as much as in them lieth, to amplify and increase their Religion in all parts of the world, both by arms and otherwise: And that it is lawful for them to enforce and compel, to allure, to seduce, and to persuade all men to the embracing of their sect and superstitions: and to prosecute all such with fire and sword, as shall either oppose themselves against their Religion, or shall refuse to conform and submit themselves to their Ceremonies and traditions. And this they do to the intent the name and doctrine of their Prophet MAHOMET may be every where, and of all nations reverenced and embraced. Hence it is that the Turks do desire nothing more than to draw both Christians and other to embrace their Religion and to turn Turk. And they do hold that in so doing they do God good service, be it by any means good or bad, right or wrong. 
Practices & devices of of the Turks to draw men to the law of Mahomet and to turn to Turk.  For this cause they do plot and devise sundry ways how to gain them to their faith. And many times when they see that no other means will prevail, than they will frame false accusations against them; saying, that either they did blaspheme the name of MAHOMET or some of their Prophets: or that they did argue and dispute of their law and religion, or some such like matter: which being strictly forbidden by their laws, is punishable by death. And to prove them guilty they will find many, sometimes forty, or fifty false witnesses to testify & aver the accusation. For there be certain of their Priests (of whom we shall speak hereafter) who for a Ducat or some such small reward, will swear a thousand untruths, especially if it be to condemn a Christian: against whom they think it a great honour to forswear themselves: because it may be an occasion to make him forsake Christianity and to turn Turk. For being thus convicted by the testimony of those false wretches, they have judgement presently given either to suffer death by being burnt, or else to abjure their religion, & to embrace the law and profession of Mahometism: whereof it ensueth that there scant passeth any one year, but there is some one or other which doth suffer martyrdom for the faith of Christ, but many more for fear of death do change their religion, and deny their faith. Of whom they do afterwards make so great reckoning and account, that they are not only rewarded with store of money, livings and other necessaries for their maintenance: but commonly they are preferred and advanced to great offices, dignities and honours. All which showeth most apparently, how reverently and devoutly they do esteem of their Prophet, and how vehemently they are addicted to the maintenance of his superstitions: seeing they make no conscience of such wicked and detestable practices to gain men to their sect and religion, and to procure them to be circumcised: which is the proper mark and (as it were) the badge & cognizance of a professed Turk or mussulman. For that they think not any man to be rightly religious as a true Mahometist, unless he take upon him this mark of Circumcision: as shall be discovered in the Chapter next following.   

Of the Ceremony of Turkish Circumcision. Cap. 6.  
YOu have heard wherein the Turkish faith and belief consisteth, and what opinion they have touching the essence of the Godhead: You see also how superstitiously they are addicted to to the reverence and honour of their Prophet MAHOMET: whom having jointly placed with God himself in their first Commandment, they do also in a sort make him partaker of his divine worship. And because they hold it requisite and necessary that all the world should acknowledge him as a most holy and heavenly Prophet, purposely and expressly sent from God to teach and instruct mankind in the law and will of God, according to such ceremonies and traditions as are commanded and delivered in their law: therefore they do suppose that all men are bounden both to do him divine honours, and (acknowledging him for God's Prophet) to embrace his Sect and superstitions, as being to be preferred before all other laws and professions whatsoever. In regard whereof they do also esteem and professors thereof to be a people peculiarly beloved and highly favoured of God. Thus as they have made and coined a several and particular law unto themselves, making MAHOMET the sole Patron of their Sect, and the only Object of their Devotion: so have they taken up the ceremony of Circumcision, 
Circumcision used by the Turks, as a token that they consecrat themselves to the law and love of Mahomet.  as a special badge and token of their sect & religion. By the which they do seem to consecrate and dedicate themselves to the profession of Mahometisme, and do (as it were) vow all honour, love and reverence unto MAHOMET, Imagining, that no man can please nor believe in God aright except he honour and worship him as his best beloved Prophet. Hence it is that they do hold all other nations & peoples for profane & irreligious, who are not incorporated by this ceremony into the society of their faith and religion: and they repute none for true and perfect Turks, who have not taken upon them this mark and seal of Turkish Circumcision, which in their language they call Tsuneth. The nature whereof, that it may the better be discerned: we will briefly show, both what it is, and how it first began, and yet is continued amongst the jews: next, how, and in what manner it is used by the Turks: and lastly shall be touched wherein these two people do differ each from other in the use and observation of this ceremony.  

Circumcision what it is, and the first institution and end thereof. Genes. 17.  Touching the thing or act itself of circumcision, it nothing else but a cutting away of the foreskin of the flesh of a man in his secret parts. And it was ordained to be done only upon those of the malekind. The first institution thereof was by God's command and appointment to Abraham the father of the faithful: to whom it was enjoined as a peculiar sign or sacrament of the covenant between God and him, upon that promise which god had made him, that he would multiply and make his seed as the dust of the earth, as the sand of the sea, and as the stars in heaven: also, that many Nations should proceed out of his loins, and that in him all the nations of the earth should be blessed. For the assurance of this promise and covenant unto Abraham, God instituted the sacrament of Circumcision: and commanded that all the malekind of his seed should be circumcised throughout all their generations. For God having determined to select and choose unto himself a peculiar people out of the seed of Abraham, by whom he would be served and worshipped according to the sincerity of his own law and commandments, and from whom also should proceed a blessing upon the whole earth; he did therefore ordain this sign of circumcision, both to distinguish those of the seed of Abraham from the other profane peoples of the world: as also to be for a token and remembrance of the blessing promised to them, and by them to the world. Howbeit though all those of the posterity of Abraham had this sign of circumcision amongst them: yet amongst infinite Nations descended out of his loins, he made especial choice of the Israelites, who came of jacob the nephew of Abraham by Isaac, choosing them only for his peculiar people. And amongst the Israelites also, 
Genes. 28. and Genes. 35.  out of the twelve Tribes descended from the twelve sons of jacob, he preferred the jews, being of the Tribe of juda; from whom he would have the Messiah and Saviour of the world to descend: in whom only, and chiefly his promise made to Abraham was fulfilled and finished. Wherefore as the covenant of Circumcision was purposely instituted at the first to be a sign of a blessing promised to Abraham in his seed, and for the distinguishing of God's people from the profane and heathen Nations of the world: So was the same to continue only until such time as all nations should be gathered into one faith and society under Christ the Messiah; who by his coming in the flesh of the seed of Abraham, and by the preaching of his Gospel, having brought that blessing upon the world which was promised, & having broken down the partition wall that was between the jews and the Gentiles, the ceremony of Circumcision was from thenceforth utterly abrogated, and aught to have ceased, and to have been discontinued.  
But the jews (amongst whom especially circumcision was ever and most religiously continued) in the stubbornness and blindness of their hearts, opposing themselves against the Divinity of Christ the Messiah, and against the truth of Christian religion, and persisting with obstinacy in the observation of their ancient rites and traditions: they have still retained and observed this ceremony of Circumcision, and do even to this day continue the same amongst them in all parts of the world, wheresoever they live dispersed. And they will not see, that the same is now converted from a holy and sacred sacrament, to a most idle and vain ceremony. And that it is left unto them by the just judgement of God, as a worthy clog and burden to their faithless souls and consciences, rather than as a token of any Good or Blessing to be expected from him.  
Now, as the jews have showed themselves most obstinate in the blindness of their hearts by the retaining of this ceremony and their old traditions: so the Turks likewise, no less vain in the idleness of their own imaginations, have and do use Circumcision, as a special token or mark of their fond and superstitious sect, even by the institution and ordinance of their prophet MAHOMET: who therein (as in many other things, 
Circumcision of the Turks first instituted by Mahomet.  having imitated the jews) did either take it up, and borrow it from them: or else being himself an Ismaelite by descent, and so derived from Abraham, & his mother also being a jew borne, and so both his parents being come of two circumcised nations, he did therefore in the invention and framing of his new law and blasphemies, show his great affection to this ceremony of Circumcision: and inserting the same amongst his other traditions, he commanded it to be observed of his disciples and followers. In regard whereof the Turks also observing the law of MAHOMET, do impose and obtrude it upon all those that shall be any way admitted into the society of their religion. And their order is, that not only all the male children of natural borne Turks should in their infancy be circumcised: but that all others also both men and children shallbe the like: who shall either voluntarily or by constraint be brought to the embracing of their religion.  
Touching the order observed by the Turks in the circumcising of their children, it is in this manner: When the child is come to be of eight years of age (which is the usual and ordinary time appointed for to circumcise them) they do first of all invite all their friends, kinsfolks, 
The manner of the Turkish Circumcision done upon their children  & familiar acquaintance to a great and solemn feast: against the which they do make provision of diverse kinds of flesh (such as they may lawfully eat) and of others the most dainty and and costly cates that can be gotten. The richer sort do commonly use to kill a fat Ox, within which being dressed, they do enclose the carcase of a sheep, and within it an hen, and in the same an egg. All these thus enclosed each within other, they do cause to be roasted whole and all together for the greater glory & honour of that day. The feast usually is kept in the dwelling house of the father whose child is to be circumcised: where also the ceremony of circumcision is to be performed. For in the midst of their festival dinner, the child being brought in amongst the guests, there cometh unto him a Surgeon, who being skilful and expert in that Art, taketh the foreskin of his flesh between his fingers, and drawing it close together doth hold it fast with a little pair of tongues. Then doth one of their Talismanni or Priests, will the Child to pronounce the Confession of his Faith and Religion, wherein he hath been formerly taught and instructed, according to their manner. Who thereupon (lifting up his eyes and the forefinger of his right hand towards Heaven) with a loud voice uttereth these words; Lafoy Illah, Illelath Mehemmet Iresul Allah: Taure Begamber Hach: that is, There is but one only God, and MAHOMET his Prophet; one Creator, and his Prophets are equal. This done, (to the intent he may take away all fear from the Child) he saith, that he will not meddle any farther with him at that time, but that he will defer the Circumcision till the next day: and so maketh show that he will departed. But presently returning, and feigning that he hath forgotten and omitted something which is requisite in the preparation of that Ceremony, he beginneth again to handle the Child as before: and then (upon a sudden) cutteth away the skin, putting upon the wound a little salt and fine bombast; and so (from that time forward) the party is accounted for a mussulman, that is, One circumcised, or a professed Mahometist. After this, (the solemnity of their Feast continuing three whole days together) they do lead the Party circumcised to the Bath with great pomp and triumph: and as he goeth homewards, he is led in the midst of all the Guests; who (at his return into the house) do present him with great Gifts & Presents: some bestowing on him rich Garments of silk, velvet, and such like; others giving him standing cups or bowls of silver or other plate; some presenting him with money, and others with horses: & the women give him shirts, handkerchiefs, and such like; every one according to the ability of their estate and calling. The Females amongst the Turks, though they be not circumcised indeed as the men, yet they are made or admitted Musulmans with the like solemnity, by pronouncing the same words that are before rehearsed. But when any Christian or other Stranger is by his own choice and voluntary motion to be circumcised, 
The manner of Turkish circumcision done upon Christians, and other Strangers.  (which happeneth often, by reason of the excessive tributes and exactions laid upon them) there is some difference in the form of the Ceremony. For he is brought into some public place, in the open sight of the people; & there after he hath pronounced the words of the first Commandment, in the law of MAHOMET (before recited) with his eyes and forefinger lifted up towards the heavens, then is he circumcised, and hath also a new name given him, his former name being changed; whereas the Turks do use to give the names to their own children at the time of their birth, and so continue them after their Circumcision. Now after that any Christian is thus circumcised, he is carried about all the quarters and streets of the City, with great triumph and joy of the people, who have drums and trumpets sounding before them: & besides divers gifts and rewards bestowed upon him, he is made free for ever after from all tributes and exactions. Through the desire of which gain & privilege, many of the Greeks (whom the Turks call Vrmular) and many Albanezes (whom they call Arnantlar) do willingly offer themselves to be circumcised. Howbeit, if any happen to be circumcised by compulsion for any offence committed: as for striking of a mussulman, or for blaspheming of MAHOMET, or any such like trespass (which hath happened to diverse.) To such a one, they do not give any gifts or presents. And yet he shall be freed from the payment of taxes and tallages, as other Musulmans are.  
By the manner of the Turkish Circumcision here recited and discovered: it appeareth, that though in the substance and matter of this ceremony, they do agree with the jews: yet in the form thereof, they do differ and disagree in many things. 
The difference between the Turks and jews in their Circumcision  As first in the time: For whereas they circumcise not their children till the eight year of their age: the jews used it the eight day after the birth of their infants: to whom also they gave their names at the time of their circumcision, contrary to the order and custom of the Turks and other Mahometists. Next, they vary in the place also: for the jews did it openly in their Temples, and not in their private houses, as do the Turks. Again, the jews did never bring any to be circumcised, but they did it with singular reverence and solemnity, and with great religion and devotion, esteeming it as a most holy and sacred ceremony or sacrament: and as a part of their divine service to be performed towards God, and using it as a visible and assured sign of his grace, love, and favour towards them: whereas the Turks (although they repute and take it as a special mark of their religion, and of their duty and service to MAHOMET their Prophet,) yet in the doing thereof they show little or no devotion: neither do they take it as a signification of any special benefit expected from God: but they mark it rather as an occasion to satisfy their own delights and pleasures, by feasting, banqueting, and such like kind of triumphs: and for an outward show and bravery in a glorious ostentation of their sect, and to grace it in the eye of the world, more than for any holiness or religion which they imagine or conceive in it. Last of all, the jews did never constrain any strangers to be circumcised, but only used it to their own children, or to such as did willingly conform themselves to their religion or ceremonies; or such as were bought and sold unto them to be their servants, and so were to be incorporated into their nation: but the Turks contrariwise do seek by all means both to draw, and to enforce all persons of all Nations to communicate with them in the observation both of their religion, and of the ceremony of circumcision, supposing it to be one of the chiefest things wherein they can make show of their honour and love to MAHOMET, according to the prescript rule of their first commandment. In the explanation whereof, for that (I doubt me) we have exceeded, we will therefore proceed to the exposition of their second precept.   

The explanation of their second Commandment, touching the obedience of children towards their parents. Cap. 7.  
IN their second Commandment is required such dutiful regard and obedience of children towards their parents, that they are forbidden to oppose themselves against them, or any way to contradict them either in word or deed. It enjoineth them also to take careful heed, and to use all possible diligence, that they do not give them any cause or occasion of complaint, grief or lamentation. And if by chance it happen that their parents fall into poverty, or be pressed with any wants or penury, or with any mishap or misfortune whatsoever, their sons stand charged by virtue of this commandment to secure and relieve them both with their substance, and with their best advise and counsel: Insomuch that they must not stick to employ & spend all their wealth for the good and welfare of their parents. Moreover, this do they add unto this commandment, that the children do in any case take heed how they do draw the just and lawful curse of the parents upon them: for they are of opinion, that the curse that proceedeth from parents against the children will light upon them so heavily as it will cause their utter ruin and destruction: 
Opinion of the Turks touching the curse of parents upon their children  and that all the water of the bottomless sea, nor of all the rivers in the world will not be sufficient to wash or rid away that curse from them: nor that any sorrow, repentance or contrition of the heart, nor any reformation or amendment of life, nor yet any punishment or plagues sustained for the same, (how great and grievous soever they be) will be able by any means to take away the burden thereof from them. Besides, it is expressly affirmed in their Alcoran, That God will never pardon and forgive those children who are so accursed by their parents: unless that the parents themselves do voluntarily of their own accord, and in express terms first remit and pardon them, and do remove their curse from them. And in very truth both parents and children do amongst themselves well agree in this point: for the parents do so use & accustom their children even from their infancy and tender years, 
The notable care of parents in the education of their children, and the great obedience of children to their parents among the Turks.  That they hold nothing more dear and precious, than to yield due honour and reverence to their parents. And they be so careful in the performance thereof according to the prescript rule of this commandment, that this piety seemeth to be engendered with them even at their birth: or to be infused into them (as it were) in the cradle. Insomuch as it is a very rare and strange thing amongst them, to see any examples of disobedience in the children against their parents. The which their singular virtue and piety in this behalf, cannot be imputed to any other thing than to their great care and regard which they take in the education of their children. For they have a saying amongst themselves: 
Sentence of the Turks.  That if a tree be planted in a barren soil, it can not bring forth fruit of a pleasant taste, but that the tree will be of the nature of the ground, & the fruit will be of the nature of the tree: therefore their principal care & endeavour is, that by how much the more the age of their infants is subject to tenderness and simplicity, so much the more carefully to train them up to modesty & good behaviour, to piety and to virtue. And they hold it necessary that the parents should in this thing specially make a show of their love & affection toward their children: because having once brought them by moderate chastisement to tread in the path of virtue: it may be a mean afterwards when they grow to years, that the discipline of their parents will be still before their eyes, and will remain so deeply imprinted in their minds, that they will never forget their fatherly admonitions, nor pretermit that obedience which is due to them.   

The Explanation of the third Commandment of the Turks law, touching their behaviour towards all men. Cap. 8.  

The behaviour of the Turks towards all persons, required in their law.  THe third Precept of the Turks Law, is derived out of the Law of Nature, and consenteth also with the Rules of Christianity: Both which do will, That no man do that unto another, which they would not have done unto themselves. Upon this Commandment they do imply thus much; That every man is bound to carry himself towards his neighbour with all kind of piety, faithfulness, and amity; That they live peaceably and quietly together in unity & concord; That each man love other as himself; That they use loyalty, plainness, and good dealing one to another, without fraud or dissimulation; and, That they yield their due obedience to their Superiors and Magistrates, and to deal faithfully & uprightly with every People and Nation, with whom they have any affairs or business, either by traffic, bargaining and selling, or in any other kind of contract whatsoever. Besides, if any man do chance to be tempted to hurt or defraud another, and that he do find his thoughts and cogitations inclining and yielding thereunto: he is commanded by this Law presently to bethink himself, and to enter into this consideration; That if another should intend the like injury & purpose the like matter against him, whether he could or would be contented (without any impatiency, and with a quiet mind) to suffer and endure it. For by such cogitations and good meditations, they say, It is easy for any man so to frame & enure his affections, that he shall soon abstain from doing any harm, injury, or outrage unto his neighbour.  
Upon the equity of this commandment (as it seemeth) is the civil justice of the Turks (for the most part, and in most cases) grounded: 
Civil justice of the Turks for the most part grounded on the third Commandment of their law: and yielding like for like.  excepting only certain principal cases, as of theft, perjury, treason, murder, and some other of that kind. For in all other matters of private and particular injury done between party and party, they do proceed (in their punishments) per legem talionis, by the law of like for like: as tooth for tooth, eye for eye, hand for hand, according to the ancient law and usage, ordained in the jewish estate by God himself in the law of Moses. According to the which, they do hold it a sovereign and especial point of justice; That every man do reap that measure, which he meateth unto others: and in all offences of lesser consequence, that the same proportion of punishment be observed and done upon the offender, which was by him intended or executed against the party violated & offended. So precise and upright is the law and religion of the Turks in this behalf, teaching them to have a special regard of justice and equity in all their actions and dealings between man & man: howsoever in the barbarousness of their own cruel savage, & corrupt natures, they do seem altogether to be perverted & alienated from the sincerity of that law, through a natural hatred & enmity to Christians, towards whom in most of their Actions they do make show, that they have little regard of that justice, equity, or humanity, which is so commended unto them in this Commandment.   

The exposition of their fourth Commandment, touching the manner and ceremonirs of the Turks in their prayer. Cap. 9  
IN their fourth precept it is enacted, That the Turks do repair five times every day at the hours and times limited and appointed unto their Temples, which in their language are called, Meschit or Mosche: and that they do come prepared thereunto, with their minds well disposed, and with good devotion. 
The ordinary times of prayer used by the Turks.  The first of those appointed times for their coming to the Church, is before the sun rising: which time they call Tamzit, or Salanamazzi. The next is about noon or midday, of them called Hulenamazzi. The third hour is a little before sun set, which they term Inchindi namazzi. The fourth is after sun set, and they call that time Acsannumarri. The fift and last hour of their devotion, is at the time that they prepare themselves to sleep, being about the second hour of the night, which in their language is named I at si namazzi: Al these hours are ordained by a solemn rite & ordinance for the Turks to betake themselves to their prayers and orisons. And therefore at all these times, when they are to go unto their Mosches or Meschits: certain of their Priests whom they call Meizin, get up into the towers of their Temples, which are built round in the manner of watchtowers, or lanterns, and are of a wonderful height: and there they do sing out aloud a certain Hymn or Song: 
The manner of the Turks, both how they are assembled, and how they prepare themselves to their Prayers.  after which they do pronounce aloud a certain prayer (which they call Exenochmach) wherein they pray to God to send discord & dissension amongst the Christians. Then do they three times repeat these words: Allah Hethber, that is, God is God alone. This done (which is as it were) a summons or means to call the people together to their prayers (for that they have no use of Bells:) Then they that are disposed to pray make themselves ready to go to their Temples, which they do in this manner. First they go to the necessities of nature, to empty their bodies from inward filth. That done, they wash themselves all over with fair and fresh water. And this custom do both men and women observe very religiously: having done bathing of themselves according to their usual order, they do thrice over-wash their hands, and three several times also do they wash their mouths, and so their nose, and their face likewise, and after that their arms even to their elbows, and then their ears. And with both hands together do they use to wash & rub their necks, each of these after other. Whilst they are thus washing of all these parts of their bodies: They do recite these words of one of their Psalms, Eleache, mot ohi affro. Then last of all they wash their legs up to the knees. And whilst they are girding themselves and putting on their waste, they do pronounce another psalm in these words, Li illa phi circison. Thus having made themselves all clean & pure as they suppose: Then do they set forwards toward the Temple with a very soft and easy pace, for they do think it an unseemly thing for a man to be immoderately hasty in his going: and that it is as if a man were flying and running away. And they are of opinion also, that such speediness and swiftness of pace doth hinder the devotion of their minds, and doth make them less intentive to their prayers. If any of them, as they go, happen to belch or break wind, they think that all the former washing and cleansing used by that person is in vain, and to no purpose: and they hold it requisite, that he return home again, and new wash himself as before. If any of them through sloth and laziness do neglect this ceremony of washing themselves, they are fully persuaded, that the prayers of such are not only not heard, but that they draw upon them by this sin the wrath and indignation of God more grievously, than they could obtain grace and mercy by their prayers made unto him. So great holiness do they impute to this outward ceremony, being more than pharisaical superstition. After they have in this manner prepared themselves to their prayers, & that they be assembled in their Temple, they do altogether, and all at once turn their faces towards the South, contrary to the guise and order, both of the jews and Christians, who use to pray towards the East. 
The manner of the Turks prayers in their temples.  Then their Meizin, or some one of their Priests standing up, with their bodies straight and upright, do openly read those same Hymns or Psalms, which they before sang upon the top of their Towers. Upon the first hearing of their voice, every man doth presently thrust both his hands between his waste & girdle, so that they stand as if their hands were tied and bound to their bodies. And they cast down their heads towards the ground with a wonderful show of devotion: and without any moving or stirring of any part of their bodies at all, as if they were in a most profound study or contemplation. Then riseth up another Priest of another order (whom they call Imam) and with a high voice readeth a Psalm. And the Meirin answereth him in manner of a Clerk. As soon as this Psalm is ended, all of them do forthwith fall flat upon the ground crying Sabanalla, Sabanalla, Sabanalla: That is, O God be merciful unto us most miserable Sinners. Then one of their Priests (who is as it were master of the ceremonies) beginneth a prayer which (as they affirm) was first invented and used by MAHOMET himself, and by him taught to his Disciples: All the people likewise lying still prostrate upon the ground, do with a loud and high voice say the same prayer together with their Priest in this manner. In the name of the religious and merciful God: 
A prayer used by the Turks supposed to be made by Mahomet.  praised be the Sovereign Lord of the world, the pitiful, the merciful: The Lord of the day of judgement. Thee we serve, from thee we look for help. Show unto us the right way, that which thou hast showed unto thy Prophets: not that for which thou art angry with the wicked. Amen. Thus do they continue lying prostrate on the ground upon their faces, till such time as their Imam have again repeated and read over the Hymn or Psalm last before received. Which being done, all of them do rise up together and at one instant: and this manner of praying do they reiterate oftentimes, three, four, or five times more or less according to the solemnity of the time, in such order as is prescribed unto them in their law. At the length, all of them fall down upon their knees: And then their Meizin with a loud and audible voice, and with great ceremony prayeth unto God, that it would please him to grant his grace and spirit unto the Christians, jews, and Greeks', and to all other who are Aliens & strangers from their faith, that they may embrace the law and religion of MAHOMET. This prayer ended, they do draw their hands all at once from under their girdles: And then lifting them up towards heaven, they do cry with a loud voice, Amin, Amin. Afterwards having wiped or stroked their eyes with their hands, they do return every man to his home.  

Fridays kept for holiday by the Turks.  On the Fridays: (which they call Glumaagun, and is by them observed for a holy day in the same manner as the Christians do keep the Sunday or Sabaoth day, for that MAHOMET (as they say) was borne upon that day.) And likewise upon their fasting days, they have an order in their prayers somewhat different from their other days. For upon that day certain of their Priests (whom they call Antippi) having used divers & sundry ceremonies in a certain place, which (being in the midst of their Temple) is some 30. steps high, and is more eminent than the other parts of their Temple: from thence (as it were) out of a Pulpit he readeth unto them somethings concerning the life of MAHOMET: After which, two little boys stand up singing certain prayers: who having ended their songs, then beginneth the Priest and all the people to sing a Psalm with a low voice. And then for half an hour together they cry Illah Illelath: That is, There is but one God. Thus when they have made an end of all their prayers: One of the Antippi, out of that high place before mentioned showeth forth unto the people a Lance & a Cimitary: And so exhorteth them to be ready with sword in hand, & to use both their swords and their Lances for the defence of their religion, against all such as are enemies to the law of MAHOMET. 
What persons may not enter into the Churches of the Turks, nor be present at their prayers.   
You have heard in what manner the Turks do behave themselves, & what ceremonies they do use both before their coming to the Temple, and whilst they are at their prayers: Now in a word or two shall be showed, what persons may lawfully resort and enter into their Churches, and be present at their prayers, and who they be that be forbidden so to do. First themselves do never enter into their Meschits, unless it be of purpose to pray either in private, or at their usual hours of prayers. Besides it is not lawful for all sorts of people to come thither: But many are interdicted and debarred both from entering into their Meschits, and from communicating with them in their prayers. Such are all those that have committed murder or manslaughter, or are infected and polluted with any known and notable vices. Besides all notorious drunkards, and all gamesters and ruffians, all adulterers and usurrers: all such as are deformed and diseased, or of an unsound constitution of their bodies. Moreover all kind of women unmarried, and those that are of a lewd and unchaste life, as bawds, whores, courtesans and such like, they are debarred from entering into their Temples, for they hold them to be filthyly polluted and unclean. Howbeit married wives, maidens, and such as have been widows but of five weeks continuance, may have lawful access, and be present at their prayers. Notwithstanding all the women do stand apart by themselves and severed from the men, in a peculiar place purposely appointed for them: so as they may not be seen nor perceived by them. And this they do, lest that the men by the sight of the women in the time of prayer, be drawn away with unchaste and unclean thoughts, whereby both themselves and their Temples should be defiled with the sin of uncleanness. All this are they bound to observe by the law of MAHOMET: And all in general are enjoined diligently to repair to the Temple & to be present at their ceremonies: Howbeit the women use not to go every day to the Church to prayers, but only on the Fridays, and at their feast of Easter. Yet if any man either for sloth or for the care of worldly matters, do neglect to frequent the Church at times of prayer (especially on such days as are appointed for their solemn Fast) They do hold that man far worse than any Christian: And after his death, they will not vouchsafe him any honest burial, but casting forth his body among the carcases of such as have been quartered and dismembered by the executioners, they do leave him to the pray to be devoured and eaten of dogs, and of the fowls of the air.   

The Exposition of the fift Commandment touching the manner of fasting amongst the Turks. Cap. 10.  
IT is a duty necessarily required of the Turks by the fift Commandment of their law, That in every year they do consecrate one whole month to solemn fasting, 
The time and order of fasting amongst the Turks.  allowing thirty days to the month. Yet they do not always observe one and the same month for their fast: But if their fast be this year in januarie, the next year it is in February. And so they go on in that order, altering every year from one month to another. This time of their fast, (being not unlike to the time of Lent observed by the Christians) they call Remezan. And they do observe and celebrate it with exceeding joyfulness, and (in their kind) with a wonderful show of Religion: the manner whereof is thus: During all that day which is dedicated to fasting, they do abstain not only from eating and drinking, but they are very careful also to keep themselves from any sin: And they taste not of any meat or drink till such time as they see the stars shining in the firmament. Then do they fall to banqueting, and making of good cheer almost all the night following: gorging themselves with the most delicate and dainty meats that can be gotten: Not unlike those savage beasts, which lurking all days in their Dens, do range abroad in the night season to seek their food. If any Turk what so ever (after he is past ten years of age) be found during the time of their fast to taste of anymeate or drink, 
The punishment inflicted up onthose that obseru not the custom of fasting amongst theTurkes.  he is sure to be punished most extremely. For heewhich will not chastise his body by fasting, shall be grievouslychastised either with the Bastonado, or with whipping: And theorder is, that he shall have two & thirty stripes at the least. If any be absent from the Temple upon their day offasting, upon him shall that punishment be doubled. Who soever tasteth of any wine on that day, he is put to open shameand infamy, and being made a scorn & laughing stock to all men, he is carried about with a certain Hat on his headlike a Mitre, upon the which is written in paper the fault that he hath committed. And then do they give him double thepunishment afore specified: And beside for every stripe orstroke which he endureth, he is enforced to lay down an Asper, (which is a piece of money used amongst theTurkes, of which four and fifty make an Italian Ducat.) Andthis punishment is inflicted upon him by one of theirMagistrates, whom they call Cadi. They say thatMAHOMET did first institute and ordain these days of fasting: And that he himself did so religiously and devoutly obseruethem, that (as they pretend) by means thereof he obtained a law from God, by which he should rule and govern his people. When the thirty days of their fast are expired: Then (in token oftheir joy, for that God did hear the prayers of their ProphetMAHOMET, and did reveal unto him the laws, according as hedesired) They do with great triumph & solemnity for threewhole days together celebrate a feast, which is as their Easter, and they call it in their language, Vlubairam. At whichtime they do use to anoint the nails of their fingers with a kind of ointment which they call Chena or Chua: which maketh their nails very red: And with the same do they die the feet and tails of their horses: And the women besides their nails, do anoint both their hands & feet therewith.  
Two months and ten days after this feast they have another Easter which they do use to celebrate in the city of Mecha in Arabia, where they do go on pilgrimage, and by the way do reverence & visit the Sepulchre of MAHOMET. This their latter Easter they call chucci, or Chazi: Bairam. But it is with less solemnity than the former, and without the observation of any fasting days going before it. Howbeit it is very religiously solemnized by all those that go on that pilgrimage, and do use to visit the Sepulchre of their MAHOMET. From whence grew the first institution of the Mechits: whom the Turks call Chazi, or Chare, which is an order very reverent and greatly esteemed amongst them. Touching the manner of those pilgrimages with the ceremonies therein used, and other matters appertaining thereunto we shall have occasion hereafter to express.   

The Ezposition of the sixth Commandment: concerning the sacrifices and Alms of the Turks. Cap. 4.  
BY the sixth precept of their law: The Turks are bound once a year during the solemnity of their feast of Easter to offer up some sacrifice, every one according to the proportion of his wealth, & the means of his ability. This their ceremony of sacrificing is in the nature of an Alms: And (as they say) MAHOMET was the first author & inventor thereof, 
The cause and manner of the Turkish sacrifice.  upon this occasion. Whereas there was an old & ancient prescribed by MAHOMET: That every one of his Disciples & the professors of his Religion should be bound to pay an yearly pension or sum of money out of all their goods and substance, after two of the hundredth, to be distributed and bestowed for the relief of the poor. His subjects thinking this tax or payment to be very grievous and burdensome unto them did request him to ease them of that charge and to mitigate the same. Where upon MAHOMET abrogating that law of contributing of money, did in stead thereof ordain this law of sacrifices. The manner of which is as followeth, every man being to prepare some beast to be sacrificed, the use is for those which are of the better sort to provide either a young steer or a young Horse, of an excellent shape and form. The which being killed in a place publicly ordained of purpose, the flesh of the slain beast must be given amongst the poor: & the owner (whose offering it is) must not in any case reserve any part thereof to himself; for they are of this belief: That the sacrifice is not pleasing nor acceptable unto God, if any part of the same (be it never so little) be detained from the poor. And therefore the manner is at that time for one neighbour to be guest unto another, and they do invite each other to eat and drink together. The common sort of people do use to offer up a goodly fat Ram, the mouth and feet whereof must be black, all the rest of the body white, and the Horns great and big. They do make great account of a Ram thus marked and of his form: And every householder doth take great pleasure & delight, to offer up such a one for his sacrifice. They are wonderfully zealous and forward to this kind of sacrifice; for they are fully persuaded, that they do therein notable service to God; and, that this is a deed of Mercy, very pleasing and acceptable to him. When they are to make their sacrifice, they do make choice of the best and goodliest beasts that can be gotten, and they buy them with their best money, and that which is well and honestly gotten: for, to buy it with money gotten by usury, by the sale of bad wares, by stealth, or by any unjust or fraudulent means, they hold it a very wicked and ungodly thing: and they do certainly believe, that such a sacrifice will not be available to him that offers it; but rather, that God will accept it as the offering of him, from whom the money was wrongfully gotten & detained. The place where the beasts are killed they call Canaara, that is, the place of sacrifices. They do use (according to the manner & custom of the jews) to cut the throat of the beast which they sacrifice: and in the doing thereof they pronounce these words, Bicimilai, rhuhemun echint ac joluna corbumala chebul chela: the meaning whereof is this, In the name of him that made heaven & earth, and whatsoever is in the world; and to his praise and honour be this sacrifice offered: who of his unsearchable and infinite goodness, vouchsafe to accept the same as a pleasing and acceptable sacrifice. As soon as the beast is slain, they cut the flesh into very little or small pieces, and (having sprinkled them with salt) they distribute them amongst the poor; which being done, they pay the Butcher for his pains, and so do return homeward glad and joyful. They are persuaded also, that if any do offer up any other sacrifice in secret and unknown to others, that the same is double acceptable unto God. This Ceremony of sacrificing, they hold to be derived from Abraham: for that when he was to offer up his only son Isaac by God's commandment, it was the will of God that an Angel should present unto him a goodly Ram, to be offered in steed of his Son. The which Ram (they say) was like in form unto that which is before described.  
Besides this public order of sacrificing used by the Turks for alms, they have another kind of sacrifices; which being usually done in private, 
Of sacrifices done by the Turks in the nature of vows.  are in the nature of vows: which in their language are called Chorbon. For whensoever any one of a Family falleth sick, or is in any other danger or extremity; they do promise to offer up some beast in sacrifice upon the recovery of their health, or their delivery out of that danger. For they do imagine, that this is a ready mean to recover the party diseased, and to restore him to his health; as also, to free them from all dangers and extremities: even as that ram (showed unto Abraham by the Angel) did save the life of Isaac. Howbeit they do think, that they are not bound to perform their vows, unless the party do find health or safety after the vow made. Which if he do, and that thereupon such sacrifice be to be offered: Their manner is to divide the flesh of the slain beast into 4. parts: one of the which, with the skin, feet and head is given to the Priest for his fee; another part is given to the poor; the third is imparted to their next neighbours; & the fourth part of the flesh is eaten by them of the house where it is offered: who do use to feast & banquet therewithal, which it is lawful for them to do. And they are undoubtedly persuaded, that in this action also (as in the residue) they do yield unto God very good and acceptable service.  
As concerning their private alms, the law of MAHOMET doth prescribe; That they should be voluntarily given, and of the proper motion and private disposition of the party. For they do hold that those almsdeeds are not in any sort pleasing nor gratefully accepted of God, which are given unto men who do crave or beg them. The common people, and such as are of the meaner sort, are enjoined by their law to part with somewhat to every beggar that they meet withal: but for the richer sort, there is no such certain and precise order set down; but that they are commanded to extend their bounty & liberality to the poor, according to the measure and proportion of their wealth & ability, every man as his conscience shall lead him: 
Charity of the Turks to the poor.  and therefore they hold it requisite, that they make diligent search and inquiry, whether that any of their neighbours (through age or poverty) be in want, and have need of relief: and whethet there be any widows or orphans, whose estate requireth to be relieved by others, and are not able to help themselves. If they find or hear of any such, they do endeavour presently to supply their wants and necessities; and that in the most secret and close manner which they can possibly devise: imagining this kind of alms to be the chiefest work of mercy, and to be (above all other) unto God most acceptable. For this cause they do use to send abroad their servants secretly & purposely to inquire amongst their neighbours, & know which of them have any need either of money, or of any other thing necessary for the sustentation of themselves or their families. Yea more than that, their Charity is so great towards the poor, that many times they will not disdain to lodge them in their own houses, & to feed them with their own meat. And herein they make no difference to whom they do extend their charity, whether to Turks, jews or Christians: for they have these words usually and often in their mouths; That the naked are to be clothed, and the hungry are to be fed; for that these are the true works of mercy. In their Musaph or Alcoran they have these words; If any man did well & thoroughly understand, how worthy and heavenly a deed it is to give alms largely & abundantly, he would not make spare of his own flesh, but would even tear one piece of his body from another to give it unto the poor. And again, If Beggars, and such as for sloth and laziness do get their living by craving of others, 
Opinion of the Turks of alms & beggars.  did know how great plagues and punishments were provided for them, they would rather eat their own flesh, than to get their living by loitering and begging. For they have this written in their Law, Sade ceatul Balla Ali: the meaning whereof is, That alms deeds do deliver the giver from all troubles and calamities, and do impose the same upon the poor that receive their alms. And this is the cause (as they believe) why beggars are seldom or never without sores or malanders in their bodies, but are always full of infirmities is if one disease did follow still after another, & one calamity did ever hasten in the neck of another.   

The exposition of their seventh commandment concernning the manner of marriages amongst the Turks. Cap. 12.  
IT is a duty necessarily imposed upon all Turks by the seventh Precept of their law: That each man as soon as he attaineth to five and twenty years of age, do presently betake himself to marriage: and that every one do make choice of a wife by his own liking and contentment, to the intent he may increase, 
Opinion of the Turks touching the necessity of marriage in all men.  and multiply the Mahometan sect and religion. For this cause in their marriages (which they call Eulemmech) they are commanded, not to have a respect to the satisfying of their carnal lusts and appetites, nor to the gathering of wealth and riches: But that (having in mind how the first man Adam was joined unto Eva only for procreation sake, for the multiplication of mankind upon the earth) they should therefore in contracting of their marriages, follow that same order, and do it to that end for the which God did first institute and ordain it. For they do hold, that it is a manifest sign of the love and favour of God towards them to have store of children. And therefore they do not only condemn the error of the monks and Nuns amongst the Christians: who do seem to reject and contemn the blessing of God, by leading a single life, and not observing the commandment given by GOD unto man at his creation when he willed him to increase and multiply: by the which (as they say) all men are bounden to marry. But they do affirm also, that even the bruit beasts, the trees of the field, and other insensible creatures, which bring forth their fruit in their due times and seasons, are far better, and more highly to be esteemed than those men, who leading a single and unmarried life do not augment the number and society of mankind. And they think it a thing impossible for any man living out of matrimony, either to please God, or to be accounted just and honest, or else to observe any of the laws or commandments of God.  

The ancient order of marriages amongst the Turks  Touching the solemnity of their marriages: they esteem it an unseemly and profane thing for the Bride to be brought home to the Bridegroom with sound of Trumpets, vials, and other musical instruments. But they think it meet that it be done rather with holy and devout prayers, and with thanksgiving unto God. Moreover, when the spouse is come to the house and dwelling of her husband, and that the time is come for them to be joined and linked together in wedlock, than they hold it requisite, that the married couple do present themselves before god with great reverence: and that in all humility they do pray unto him to grant them a long, quiet, and peaceable life: & that it would please him to keep and preserve them from all discord and diabolical dissension, from wrath and furious anger and debate, and from all other mischiefs and misfortunes: and that she do devoutly pray unto God to make her fruitful, and bless her with the happy increase of children. After that all these ceremonies and solemnities are ended, then are the married couple brought to their chamber where their bed is provided and made ready for them in a very dark and obscure place, because they may not discover each others shame and secrets. The next morning at the break of day, the husband is bound by their law, to demand of his wife whether she have the knowledge to read or not. If she be so ignorant that she can not read, then is he from time to time to teach, & instruct her. Likewise, if the wife be skilful in reading, and the husband not, then is she bound to learn and instruct him: and both of them are strictly commanded, before all things, to reverence and embrace piety and virtue, and to abstain from all kind of vice and wickedness. For they have this saying, Tirciur Birici I edices I chisi, Ciuccura Duscer: that is, If the blind lead the blind, both of them fall into the ditch. This was the ancient manner of contracting of marriages amongst the Turks, and many of them do yet observe and use the same even at this day, as being loath to forego their old custom, and to exchange it for a new usage. Howbeit the common sort of Turks have now taken up an other manner of marriage, and they do observe a new order, the which doth seem to resemble a bestial and brutish kind of voluptuousness rather than the sanctity of a pure and lawful matrimony. The manner whereof is as followeth.  
If any man be in love with any maid whatsoever, he doth presently demand her of her father in marriage: if the father do like of the man, and be contented to make him his son in law, he demandeth of him a piece of money for the marriage of his daughter, 
The common usage and ceremonies of the Turks in their marriages at this day.  more or less according to his ability, which they call Chebin, and is in the nature of a dowry. For amongst the Turks it is not the custom for the women to have any portion or marriage money given with them: but the husband is compelled to give a portion for his wife: the which sum he is to pay unto the father of the Bride immediately before the solemnizing of their nuptials, or to her next kinsman, or to him that is Guardian unto her (if her father be not living) who doth forthwith bestow the same, and lay it out upon apparel and other necessary furniture for the Bride. The father's consent being had, and after that they are agreed upon the marriage, then must they acquaint the Cady or magistrate with their purpose of marriage, to whom they are to pay a certain quantity of money in nature of a Tax imposed upon marriages, which they call Naip: Whereupon the Cadi having recorded the names of the parties who are to be married, they may procceede with their marriage: otherwise if they should marry before they have acquainted the Cadi with it, he hath authority to punish both of them. This being done, when the marriage day approacheth, the mother of the bride being accompanied with other women of her blood & kindred, doth four days before the wedding go from house to house to invite all those women and maidens to the marriage of her daughter, whom they do desire to have present at the wedding. And they do use to bid a hundred or two hundred, sometimes more, sometimes fewer, as they are able, to honour them with their presence. Afterwards, the day next going before the marriage the bridegroom sendeth certain of his friends to the father of the spouse, earnestly entreating him to prepare for the sending of his daughter unto him with all speed possible: and to signify unto him likewise that he hath appointed and taken order with some of his friends to see her conveyed to his house. Each of these messengers thus sent from the Bridegroom, have either a fine shirt or a handkerchief bestowed upon them from the Bride. In the mean time, the parents of the Bridegroom do make great preparation for most curious and dainty cates, and for all such things as are necessary for the entertainment of the marriage guests. And they do make a certain kind of sweet powder or perfume, both in smell and colour like unto spices or drugs pounded together, which in their language they call Chenu. After that all things are in a readiness decently and finely prepared, they do put all their delicates and provisions in platters and dishes of silver: which being covered over with rich and costly clothes, are carried by a company of young youths gallantly and gorgeously appareled, unto the house and dwelling of the Bride, with an exceeding great noise of Drums, tabor, Trumpets, and other instruments of music going before them. Being on their way, the whole troup of women and maidens, (who had been before invited to the wedding, and are there assembled with the Bride to keep her company) do go forth all together to meet those young men. Of whom receiving the said dishes and cates with great reverence and solemnity, they carry them into the house of the Bride: who having made merry and refreshed themselves, every one returneth to her own home, being appointed to return thither again the next day, at such an hour as the father of the Spouse doth then nominate and set down unto them.  
After all this cometh a great troup of men (whom the father of the Bridegroom hath formerly invited:) All which being mounted on goodly and fair horses, bravely and richly trapped, do repair unto the Bridegroom and his father: and as soon as the Sun is set, they do begin to make great sports and pastimes with fireworks and other artificial devices, which they do with great pomp and solemnity. Their sports being ended, all the women taking their places according to their calling, do seat themselves on the ground (in the manner of a Round) upon clothes of Tapestry richly and curiously woven: and placing the Bride in the midst of them, (as it were in a circle) then do they sup and take their repast together. After supper some of them take haps, vials, or such like musical instruments: upon the which playing very sweetly and cunningly, they do hold on this their mirth and pastime, even until midnight. Then disroabing the spouse out of all her garments, they lead her all naked into a Bath, washing her with water of a most excellent and pleasant savour. And afterwards putting some of their powder Chena afore mentioned in hot water: and having made a kind of mixture thereof in manner of an ointment, they do anoint the hair, hands, and feet of the bride there withal: and upon her legs they do paint (as it were) the form of flowers & other curious works. And every one of the women do anoint also the thumb of their own right hands with the same ointment. By the which as a nuptial sign they make show, that they were called and invited by the Bridegroom to his wedding. After all this when they have rested an hour or thereabouts, they do return again to bathing and washing of themselves. Whereupon those parts of their bodies which had been before anointed with their Chena, do show & glifter as if they had been painted with gold. Then having clothed themselves with their apparel, they begin to dress & make ready the bride, trimming her and curling her hair, and imbrodering it richly with gold, jewels, and such like ornaments. And thus do they lead her from the Bath with greater triumph and noise than before: some of them playing on sundry instruments with divers sorts of music, others singing most sweetly love Songs and Sonnets in Meeter, tuning their voices to the instruments, and some also leading of dances and Rounds in a most pleasant and stately manner. And thus do they without intermission spend the night in mirth and merriment till the time of Cocke-crowing: which being once heard, all of them do with a loud voice cry aloft, Caccialum, Caccialum, that is, Away, away, for the Cocks begin to crow. And thus being wearied with excessive sporting, and with good cheer, they betake themselves for a time to their rest. Afterwards at the Sun rising they do hasten from their beds: and repairing to the Bride's chamber, they do help to make her ready: In doing whereof, as they are dressing & attiring her, and putting on of her garments and ornaments, they do ever and among with pleasant jests and love toys mock and laugh at her, twiting her with the pleasures that shall pass between her & her husband the next night following. Thus do they continue in passing and sporting away of the time, 
Sagdich one that gives the Bride to the Bridegroom amongst the Turks.  till that the Sagdich (who is the next and the nearest kinsman of the Bridegroom) do come to carry away the Bride, for that it is his office to bring the married couple together, and to give the Bride unto her husband. Thus the day being now come, wherein the marriage is to be accomplished: Early in the morning the Bridegroom sendeth unto the Cady two presents with a Testimonial, wherein is set down what dowry he giveth to the Bride, and to agree with him also for the payment of the Naip, and for his own fees, the which being done, the Cadi sendeth immediately to the Bride to know if she be contented: who (having kept house for eight days together before the marriage: and having her face all that time covered with a vail, for that she may not be seen of any but the father of the Bridegroom) returneth her answer to the Cadi, signifying, that she is content. By this time (being the appointed hour for his coming) the Sagdich in great pomp and bravery repaireth to the Bridegroom, having in his company all the men that are invited to the wedding, each of them well be seen in most rich and sumptuous apparel, and mounted upon their horses, excellently well appointed: they do all of them follow him as their chiefest leader and conductor; and so presenting themselves before the house of the Bridegroom, they demand of him, if it be his pleasure that they shall go for the Bride, and bring her unto him? Who willing them so to do they set forward in order two and two towards the house of the Bride, carrying with them a fair and gentle Palfrey, with furniture curiously and finely trimmed for the Bride to ride on, with divers Mules also for the carriage of her stuff, and such Presents as have been given her.  
When they are come to the house, the Sagdich dismounteth from his horse; but he is not permitted to enter in at the doors, before that he have bestowed some gifts or presents upon the women that are in company with the Bride; who (in the mean time) do draw on upon the Bride's legs a pair of buskins of crimson taffeta or fine Cypress, which is tied and fastened with so many intricate knots, that the Bridegroom (whose part any it is to pull them off, for that no other besides him dareth adventure to meddle with them) though he labour both with hands and teeth (as the use is) to undo them; yet he shall be hardly able without great difficulty to effect it. This being done, and the Bride thoroughly attired and trimmed, her Father delivereth her to the Sagdich; who bringeth her forth of doors, she being accompanied both with all the women that were bidden to the marriage, and with a great train also of other women not invited, who go on with her all the way, playing on haps, violins, & other instruments; many of them crying aloft with a loud voice, Cialla, Cialla; that is, The Bride cometh; the Bride cometh. As soon as she is issued forth of doors, she is set upon her horse, and so conducted along under a goodly fair Canopy made Archwise in manner of a vault: which being supported by 4. staves or Lances, is carried by four young men gorgeously attired: each of them having a fine handkerchief most curiously wrought, tied unto the staff or lance which he beareth; the same being given unto them as a wedding gift. The Bride is covered all over with a veil of crimson taffeta, and all the way as she rideth, she layeth her right hand upon the head of her horse. In her passage through the streets are showed divers goodly shows and pleasant spectacles of sundry sorts in token of joy and merriment. When they are come to the house of the Bridegroom, he himself cometh forth to receive her: and all the way as he goeth, the ground is covered with clothes of Tapestry richly wrought in silk. Then doth he give every one great thanks for their good company, and for their great pains and labour: and the Guests likewise having returned like salutations unto him, as soon as they are ready to departed, do cast their Presents (which they bestow upon the Bride) into a silver basin, which standeth before the door ready provided for that purpose. Evening being come, the Sagdich maketh the Bridegroom unready, & the Bride is unclothed by a woman called Tengegola; both which bring them to their bedchamber: where, if the Bride be nobly borne, she is received by an Eunuch; otherwise by the next of kin to the Bridegroom. Thus both of them being left together all alone, the Bridegroom taketh away the veil from the Bride, and settleth himself to undo & take off her buskins, which she feigneth herself unwilling to suffer, so that they pass a great part of the night in disporting themselves thus together, till such time as they do betake them to their rest. The next morning, some of the Bridegroom his friends and certain otheir bidden Guests, do repair again to the house: and having caused him to arise, his Wife being left in bed, they lead him into the Bath: where (whilst he doth continue washing of himself) they do secretly convey away his clothes, leaving him in the Bath all naked; so that he cannot departed thence, till that he have some other apparel sent him from his Father. After which, they do pass away the rest of that day also, with divers sports and triumphs, and in feasting & banqueting, tending altogether to pastime, pleasure and recreation.  
These be the Nuptial Rites and Ceremonies used at this day amongst the most part of the Turks: howbeit that (in very truth) this manner of Matrimony is far different from their former custom, observed in the solemnizing of their ancient Marriages: and doth altogether disagree from the Commandments and prescript Rules of their Law. Besides they are now grown to this pass, and to such excess of licentiousness, that if they be not satisfied and contented with one wife, they do marry either two or three. 
The licentiousness of the Turks in having many wives: and in the manner of their divorces  And yet if any of their wives be barren, or if they do otherwise mislike of them, than (having contented them with a sufficient portion) they do divorce themselves, and put them away at their own will and pleasure, and do marry others in their places. Howbeit afterwards (upon the assurance of a new Dower) they may take them again unto them, notwithstanding their former Divorce and Refusal, if she be not before that married to some other Turk. And all this chopping and changing, taking and refusing of wives by marriages and by divorce, they do hold to be lawful; and that they may lawfully use it, only for the multiplication and increase of their nation, sect, & Religion. Thus, what in regard of their sensuality, and of the voluptuous manner of their marriages: as also for the multitude of their wives, and the licentious divorcing and putting of them away at their pleasures, it seemeth that the Matrimony of the Turks (at this present) doth not much differ from the coiture of brute and savage Beasts. For that as these are guided only by Nature to follow their sense and appetite: so this People (giving the bridle to their lose and beastly affections) do abandon their minds to all voluptuousness, and do seem to be led only by the sensuality of their lusts and filthy appetites.   

The Exposition of their eighth Commandment touching murder and manslaughter. Cap. 13.  
THe eight and last Commandment of the Turks Law, doth give a strict charge & prohibition; That no man do pollute and defile his hands in the blood of any other man, For they say, That this is an office or prerogative which God hath reserved as proper and peculiar unto himself, to abridge or cut off the date of man's life: because that he only in his divine and eternal providence, according to his own good will and pleasure, hath set down and limited a certain term and prefixed time, wherein each man's life and days are to end and to be determined. In their Alcoran they have this Doctrine delivered; That GOD hath Murder in great hatred and detestation: and, that there is no one sin more odious and abominable. And they say, 
The opinion of the Turks touching murder and murderers.  that this was the second sin that crept into the World after the Creation; being first committed by cursed Cain (only upon envy and despite) against his brother Abel, because that his Sacrifices were more acceptable unto God than his own. That the first therefore that defiled and besprinkled the Earth with man's blood, was Cain; and that he did fall from this sin into many other most filthy and detestable vices. For they say, that he which durst commit so great and notorious a wickedness, did not fear to offend in other sins less heinous: and therefore, God (having laid his curse upon him) did in the end punish him with the like plague and took him away with the same kind of death, by which he had before made away his brother. Moreovet it is said in their Alcoran; That in the last Day of the General judgement, Cayn shallbe the foremost man of all other sinners, that shall first go to hell: for they are of opinion, that there shall not any Soul come into hell before the Day of judgement; but that all the souls of wicked men departed, are reserved in the fire of Purgatory: but in the last Day (they say) that Cain shall lead the way to all others, and be cast into hell before them: and that then all other murderers and manquellers shall follow after him. Moreover, they do affirm; That when GOD cursed Cain, he did then also pronounce a Curse upon all those that should commit Murder and Homicide: and that all those upon whom the Curse of God is fallen, are continually so tormented and disquieted in their Consciences, as their minds can never be quiet nor in rest, but their hearts are so overwhelmed with care, sorrow and vexation, that they are afflicted with all extremities of torments; so that many times by the just judgement of GOD, they do work their own destruction, and imbrewe their hands in their own blood. Besides, they say, That as soon as any Murder is committed, the blood of the Party murdered, doth presently (even from the Earth) cry and call to Heaven for vengeance. And they are of a firm belief, That God will never pardon this sin, being so heinous and detestable: howsoever he be merciful and gracious in remitting other sins and offences. 
In what cases the Turks do think that manslaughter is tolerable.  Howbeit, if any man do kill and take away the life of another, either by mere chance without malice pretended, and not in choler; or in his own defence, and for the preservation of his proper life; or else in Fight, against the enemies of the Mahometan Religion; or in a just and lawful War, undertaken for the service, safety and defence of his Prince and Country: in all these cases, they think that God will easily show mercy unto such a one. Notwithstanding they hold, that there ought to be had a diligent and careful regard, that none willingly shed the blood of any man, nor incur the guilt of this sin; where they may by any reasonable means shun and avoid it.  
These Opinions and Traditions of the Turks touching Murder and Slaughter, 
The severity of the Turks in punishing of quarrelling fight, manslaughter, etc.  (being not much amiss, nor far dissonant from the truth) do show how greatly they detest and abhor it. And as their Opinions are most precise, in hatred and detestation of this Vice: so are they wonderful extreme in the punishment of such Malefactors. Insomuch, that if one do but set hand on his sword to strike another, he is presently apprehended and carried to the Magistrate; who causeth his skin and flesh to be mangled and cut (with knives) in two, three, or four places, either more or less, according as the quality of his offence doth deserve: and afterwards they lead him up and down the Country for a spectacle, that others (by his example) may abstain from the like misdeeds. The severity of which punishment, doth so terrify them from this offence, that you shall oftentimes see most mortal Enemies to pass by one another, and they dare not (for their lives) offer to draw their weapons: which they do not of cowardice (for they are a most courageous kind of People) but for fear of the Law, and the displeasure of the Emperor.  
If it happen that any Murder or Manslaughter be committed in any place; the Inhabitants and Neighbours (near adjoining) are bound to apprehend the Malefactor, and to deliver him safe Prisoner into the hands of the Magistrate. Which if either they do refuse to do, or that by any occasion they suffer him to escape; or if he save himself from being taken by flying away (though it be against their wills) yet are they then bound to pay unto the next kinsman of him that is slain, the sum of four and twenty thousand Asper's, as the price of his blood that was slain and murdered. But if the Murderer or manslayer be apprehended, and sentence of death given against him; he is sure to be executed with most terrible and extreme Martyrdom: and the next Kinsman of the Party murdered, hath full Authority given him to see Execution done, with as great Torments as it shall please him. To this effect it is 
“ Theodore Spaudugin.  written of a certain Woman in the time of the Emperor Solyman; who (having her Son slain in Constantinople) took so great a pleasure and delight to be revenged for his death, that she went to the place of justice to see him executed: where, when she saw that the poor Wretch was not able to endure the Tortures inflicted upon him, but that the exceeding pain of his torments did quickly end his life; she was not contented with his death, but (with an incredible kind of cruelty) even with her own hands she plucked the heart out of his belly, and did presently eat it in open view of all the People. A strange and inhuman act in the execution of justice; yet lively discovering, in what horror and detestation that barbarous Nation holdeth Homicides and Murderers: upon whom they account it not a sufficient revenge, that the Law doth shorten and cut off their lives, but they do think them also worthy to be abandoned to the merciless cruelty of their accusers & adversaries; as if no torments and punishments were sufficient to expiate the heinous guilt and hatefulness of their bloody trespass. Wherefore, seeing this barbarous and rude people (who in many things are guided only by Nature, and do live after the manner and guise of bruit beasts, and are strangers from the true knowledge of God, and of his word) do so strictly enjoin men to beware of murder, and do so severely punish such malefactors: how much more earnestly ought all christians professing piety and christian charity, endeavour to abstain from this hateful sin of homicide? The practice whereof showeth men to be more cruel and unnatural than the bruit and savage beasts: and to be little better than Furies or devils incarnate.   

Of the doctrine and opinion 〈◊〉 ●●e Turk's touching the seven deadly sins, 〈◊〉 first of the sin of Pride. Cap. 14.  
AS the transgression and breach of those eight Commandments formerly delivered in the Turks law, is held by them to be mortal, and subject to pains perpetual: so there are seven other sins which the Turks do hold to be capital and deadly: and those are, Pride, Covetousness, Lust, Gluttony, Sloth or Laziness, Wrath, and Enuy. In the committing of all which sins, they do think that there is such surpassing great impiety, that they do suppose it to exceed the guilt of all other manner of misdeeds whatsoever. For they do hold that all other offences be of a inferior nature, and are easy to be pardoned: but they do repute each of these former sins to be mortal, and that they draw upon the offenders necessary punishment of damnation. And herein it seemeth that they do agree with the error of some Christians, who do imagine some sins in their own nature to be venial: and othersome in their own kind to be deadly, and not pardonable. But, that we may see what the Turks do think of those sins in particular, we will set down that which is written of them severally in their Alcoran.  

The opinion of the Turks touching pride and proud men.  First, this is a common saying amongst all Mahometists, that Pride of all the deadly sins is the greatest: For that, as those which are proud and highminded, would be preferred, and go before other men: so doth that sin march in the forefront, and hath the chief place above other sins. They show also, how that Lucifer for his pride was thrown down from the glorious estate of an Archangel, and from the highest heavens into the bottomless depth of hell: and that whereas he was at the beginning a most excellent creature far surmounting all other creatures in glory and beauty: he became even in a moment, a most vile and base abject, full of loathsomeness and deformity, and much more contemptible than any creature either in heaven or on earth, or under the earth. Howbeit they say that he hath many followers upon the earth: namely, those proud and disdainful rich men, who do not only not acknowledge, that their wealth and riches cometh from God: But when they are a little crossed with adverse and contrary fortune, they do straightways pour forth their blasphemies against the God of heaven. And notwithstanding that for the most part, they be causers and authors of their own calamities, either by their ill government, or by the abusing of their goods, or else by their unhonest and corrupt lives: yet they do impute the cause of their misfortune unto God, (ungratefully exclaiming and inveighing against his divine majesty) whereas they ought with patiented and thankful hearts praise and magnify him for his goodness. In the same number also do they reckon those rich men, who do use wrongfully and injuriously to oppress the poor, and to scorn and contemn them with intolerable disdain; little thinking (though their consciences do tell them otherwise) that the poor man which is religious and godly, doth much more deserve to have their wealth and riches, than themselves which have them in possession. For though the poor be exposed in this world to the scorn and reproof of all men, yet they hold them to be far more rich in the grace and favour of God: And that in the last day of judgement these worldly proud rich men shall lie prostrate at the feet of the poor whom they have contemned, whilst they hear the grievous Sentence of their wrathful judge pronounced against them for their pride. Which (say they) if rich men would well consider and ponder in their minds, they would then labour both to show themselves thankful unto God for the riches which he hath given them: and with most bountiful hands and willing hearts, to supply the wants, and relieve the necessities of poor distressed persons.   

The opinion of the Turks touching Covetousness. Cap. 15.  
TOuching Covetousness they do think: and affirm it to be the root of all evils: And therefore they do teach that it is carefully to be avoided. To this effect they do report a notable Fable of Moses. Who (as they say) at his being with God in Mount Sinai, did pray unto God, that it would please him to reveal, and make known unto him, what kind of man was of all others most abhorred and detested in the sight of God. Whereunto it was answered him by a vision from heaven, that in that city which he should first come into, he should find an Hermitage, seated in an out corner of the city, and far removed from the inner parts thereof: in which Hermitage was abiding an Hermit called BAUSESA a Chaldean, who used to spend his time uncessantly in private reading, and did never come abroad in the sight of people, but once only in every ten days. Unto whom for his daily sustenance, there was given by divine providence from day to day, two Citrons or Pomegranates: of the which notwithstanding, he did eat but one every day: And laying up the other in store for fear lest he should in time have some want whereof to eat, he did most wretchedly defraud himself of that which God had most bountifully given him. Afterward Moses coming to this city, and having this vision still in memory, did seek out the dwelling of this Hermit, whom he found very busy and intentive to his reading: and in his Cell he did perceive a huge heap of Citrons piled up one upon an other, which (for the most part) were perished and rotten: whereat Moses greatly marveling, did demand of him in good terms what life it was that he led? Unto whom this Hermit (as one poor in wisdom and understanding, though rich and abounding in the humour of covetousness) made this answer: That he did there lead a dogs life. Whereunto Moses replying, did ask him what he meant by that answer? For (quoth he) in that thou art so busily given to thy Book, It seemeth unto me, that thou showest thyself in manner of a wise man and a Philosopher: but by the manner of thy answer, I can conjecture thee to be little less than a fool, who knoweth not what belongeth either to wisdom or learning. Truly (said the Hermit) I do continually spend my time in study to no other end, but only to the intent I may obtain of God a certain living and assured means of sustenance: For during all the time that I have followed my book, I never knew what it was to want. Well then (quoth Moses) and are not two of those citrons every day sufficient to sustain thee? How is it then that I see more than the half part of thy allowance left uneaten, and that thou canst suffer them rather to rot and perish, than, that thou wouldst spend them for thy own sustenance. Marry (quoth the Hermit) that is the cause that maketh me afraid to eat all my store, lest if God should withhold his hand, and not continue his bountiful provision towards me, I might then lack wherewithal to feed me. By this answer Moses perceiving that this Hermit had more confidence in the covetousness of his own wretched humour, than in the grace and goodness of God, of whose largesse and liberality he had had so good experience: He did soon judge that there was not any vice more detestable than the sin of worldly covetousness. In regard whereof he reputed this Hermit to be a man most detested and abhorred of God above all others. For this cause do all Mahometists firmly believe, that all covetous men are utterly destitute of the grace and favour of God: For that they do aswell want even that which they have, as that which they have not. And true it is, (say they) that the philosophers, and all such as are held to be wise, do not know how to wish any greater plague unto covetous men, than that God would grant them to live long: For the longer they live, the greater is their want and misery, if not in regard of their outward wealth and substance, yet by reason of their cares and grief of mind wherewith they are uncessantly perplexed and tormented.   

Of the opinion of the Turks touching the sin of Lust. Cap. 16.  
IT appeareth by the Turkish Alcoran, and other Books of their law: That the Mahometan religion doth esteem the sin of lustor uncleanness to be no less hateful and abominable than any other of the deadly sins whatsoever. In regard whereof every man is precisely commanded by their law to take a lawful wife, and to be married, to the intent they may eschew and avoid all occasions of fornication and uncleanness. Notwithstanding at this day the severity and strictness of that law is utterly neglected, and the memory thereof seemeth to be altogether abolished or laid asleep: insomuch as that Nation is not more inclined to any one sin, than to this sin of lechery. For they are so polluted with the filth of unclean lusts, that they are not contented with the abuse of women, for the satiating of their beastly humours: but they are so outrageously given over to the abominable sin of Sodomy, that it is impossible without horror to be uttered. And albeit the law of MAHOMET doth command that Sodomites should be stoned to death: yet the contagion of this detestable sin & enormity hath so overspread all degrees of men: and the practice thereof is grown so common and usual amongst them, that this law of theirs seemeth either to be abrogated, or forgotten, or clean neglected and contemned. For they are altogether careless to put the same in execution, either for the punishing, or for the restraining of this abomination: neither do they any whit regard that which is written in their Alcoran, to wit, How that those which are polluted with this corrupt & filthy vice, are sure to be tormented most extremely, not only in this world, but in the world to come both in soul and body. Besides, in one of the Books of their Prophet MAHOMET, they have an example propunded and laid down unto them: by which they are learned, and taught (as it were) by experience, how severe a judgement is reserved for such offenders, and how terribly the divine justice doth plague such unclean and profane persons. For there it is written, That in the days of MAHOMET there was one which was very importunate upon a young youth to have abused him: whom finding unwilling to yield unto his desire, and seeing that by fair means and entreaty he could not obtain his purpose, he began to press him by force and violence. But the young man still refusing to condescend unto him, at length fled from him, and sought by flight to avoid the abuse offered him. But being hardly followed and pursued by the other, and finding little hope or means to be rid of him, he drew his dagger, and suddenly turning about upon him, he stabbed him into the belly: and so having given him a mortal and deadly wound, he saved himself from the injury intended against him.  
Hereupon the brethren of him that was slain, accused the young man of murder: & causing him to be apprehended and imprisoned, sought to have had him executed (by public order of justice) for the death of their Brother. Insomuch as being brought to his trial, he there showed upon what occasion he was drawn to do that deed. Mahomet having heard the whole discourse and the manner of the fact, presently gave sentence for the young man, and pronounced him to be guiltless, and that the other was justly slain. And he affirmed openly, That such men were for ever damned both in soul & body, that were defiled with such damnable lusts and unclean desires. Notwithstanding, the Accusers denying that to be the cause of the Homicide, did therefore still importune him, that the Prisoner might have the Law. Whereupon Mahomet commanded them presently to see the body of their Brother buried, and that they should set good watch and ward about the grave or sepulture where he should be laid; saying, that the next day he would give a final judgement upon the manslayer, according as the Law required. This done, the day following the Accusers came again before Mahomet, and pursued the cause against the Prisoner. Then Mahomet demanding of them by what death they would have the Party executed? They answered, even with the same with which he made away their Brother. Whereupon Mahomet commanded them to repair presently to their Brother's sepulture, & to see how many wounds their Brother had received; saying, that he would take order, that the Murderer should be put to death in the same manner, and with the like number. They having opened the sepulchre, found not any body within it, but saw the empty place all filled with a dark fog or mist, and with a most filthy stench. Whereat being greatly abashed and astonished, they returned back again to Mahomet; and (not without horror) reported unto him what they had seen. But he demanding of them, if they had thoroughly searched all the corners of the sepulchre? And they affirming that they had. Then may you plainly see (quoth he) & you have just cause to conjecture, that Satan hath taken away your Brother both body and soul, as being a most impure and lewd man: and that this young man is guiltless of your Brother's blood; and is therefore to be dismissed without any punishment. By this example did MAHOMET (say they) make it evident; That without all doubt there is a Plague ordained of God for all those who do defile themselves with any unclean & filthy lust. Notwithstanding, because that MAHOMET in this case did commit the punishment of this sin unto the divine justice and vengeance: Therefore do not these Miscreants the Turks at this day appoint or set down any pains for that vice; but do refer the same to the judgement and Tribunal Seat of God: not sparing (in the mean time) to pollute themselves with all kind of viciousness and unclean lusts; whereunto they do abandon themselves with all looseness and licentious liberty.   

The Opinion of the Turks touching the sin of Gluttony. Cap. 17.  
THe sin of Gluttony they do repute nothing inferior to any of the other dead-sinnes: For they hold the same to be very odious in the sight of God; because (as they say) this was the first sin that man committed after his Creation: and therefore they teach that the same aught to be avoided: and that men ought to abstain from it with all their study and endeavours. For seeing the first Parents of mankind Adam and Eva were expelled out of Paradise for the sin of gluttony in eating of the forbidden fruit, where they had abundance of other fruits, to have satisfied both their hunger and appetites: they do therefore firmly believe, That the same punishment is prepared for all those that are given to surfeiting & gormandize, or to excessive feeding. They have a Tale also (in their Alcoran) of a certain Hermit; who (living a solitary life, in a place far removed from any City or resort of men) did seem (in regard of his hard & austere life) to be more like a beast than a man: and yet he was so addicted to continual prayer and devotion, that he was held to be a very holy and religious man. This Hermit having (upon a time) fed upon certain herbs and roots more greedily than he was accustomed; & having filled his belly with more than ordinary, he fell into a sound & heavy sleep. During the which he dreamt, that he had the company of a certain woman, with whom he committed sin and folly. Afterwards, awaking from his sleep (which had been longer than his wont use) a little before Sun set, he beheld aloft in the air above him a certain Devil or Fiend of hell making a great noise in the air, and carrying a great Bundle or Roll of writings. Whereupon the Hermit having conjured the Spirit to answer unto that he should demand, used these words unto him: Bremelcon vecchialer, Durchini, Indumirsin: That is; O thou Enemy of our Faith, what writings are those which thou carriest there with thee? Whereunto Satan answered; These (quoth he) be the sins which have been committed this day within the compass of this place: and I have been licenced to collect them together, & to record them. Whereupon, the Hermit (his conscience somewhat touching him, as being in doubt of himself) demanded the Spirit, if he had found and observed any fault that he had committed? Yea (quoth the Devil) this day hast thou sinned in Gluttony, in eating herbs more greedily & licentiously than thou wast wont; which was an occasion that thou hast also exceeded in thy sleep, and hast offended in sloth and sluggishness. Thereof also it hath ensued, that thou hast polluted thyself with uncleanness, and hast abused thy body in lust with a Woman. Last of all, thou hast all this while neglected and left undone thy Prayers and Devotion: whereunto thou oughtest earnestly to have betaken thee. Wherefore hold on, and continue still in thy sin of Gluttony; and than it will be easy enough for me every day to register not only one sin but many committed by thee. Having thus said, the Devil departed from him with great noise and fury. After which the Hermit bethinking himself of his fault, became very pensive and penitent, and prayed earnestly to God to pardon and forgive him this error wherein he had offended. Now out of this tale or old wives fable, the Turks do gather this doctrine: That if the Hermit did sin so grievously in eating of a few herbs, & drinking of a little water more than ordinary: how much greater care and regard ought those men to have, who feed usually upon other meats and drinks more delicate and delicious, lest they fall into this dangerous sin of gluttony and gormandize, which will endanger their souls & bodies to everlasting death & damnation.   

Of the opinion of the Turks touching sloth or Laziness. Cap. 18.  
COncerning sloth they say it is a secret and unknown sin, caused and engendered by a certain diabolical and filthy Idleness which maketh men both forgetful and negligent in all their affairs: not only in those that concern both their public and private estate: but even in their service & duty towards God, making men altogether secure and careless of the salvation of their souls: And inducing the mind of man to a most wicked & profane contempt, both of God himself, and of all his creatures. To this effect, they have in their Alcoran, a fable not much unlik to the others above recited, of a certain King that lived in the time of MAHOMET, and was altogether drowned in this sin of sloth and security: In so much that he did not only neglect all the matters and affairs of his estate and kingdom, but he was grown to that excessive laziness, that he was loath to take the pains, or to employ any time, in observing the necessities of nature: till at length it happened, that he was brought to see the enormity of this sin, & to perceive what hold the Devil had gotten of him by means of this security, wherein he had of a long time held him tied & enchained. For one morning as this King lay Idle in his bed, and loath to arise: Beating his brains and devising upon many vain toys and light fantasies, as he was always accustomed: He chanced to espy an Angel in the shape & likeness of a man, running and coursing hither and thither about the house top and still removing from one side of the house to another: At last seeing him somewhat near him, he demanded him what he meant in that manner to run up and down? Unto whom the Angel presently made answer: That he had the charge & keeping of certain Camels, some of which he had lost: and that he did go to seek them out and to see, if he could possibly discern them in any place there about. The King replied: Truly I think that either thou art mad, and out of thy wits, or else thou art a thief purposely come hither to rob and steal. For how is it possible for any Camels to be going or walking upon the top of the house? And yet I do not so much marvel at the foolishness of thy speech, as to see, how thou couldst get up thither so high without the help of any ladder. The Angel speedily answered: Much more difficult & impossible a thing it is to fly into Paradise without wings. And having so said, he vanished suddenly out of sight. The King being both astonished at the strangeness of this sight, and musing also at the manner of his speech, continued a long time in a deep & profound study, what should be meant by that which he had seen and heard. At length considering that the persons who had thus spoken unto him, did not in all things resemble a human shape, and confering both his person & his speeches together, he began to imagine and conjecture that it should be some Angel come from Paradise. And thereupon having often and better advised himself of the words, he understood that by wings the Angel meant good works. As if he had told him: That it was impossible without good works to mount up into heaven. Wherefore from that time forward condemning and detesting his own slothful and Lazy kind of life, he began to reform himself: And he not only applied his studies and earnest endeavours to the good government of his kingdom and estate: But he gave himself wholly to good & charitable deeds. By means of which his diligence & piety, he subdued at the last his old humour of sloth and laziness: and he was fully persuaded, that God had sent his Angel in that strange shape and manner, only to impart his good grace and favour unto him, & to recall him from so heinous and deadly a sin. These and such like fantasies and fantastical fables, are every where delivered in the Turkish Alcoran, and in the other books of their law for want of better and sounder instructions: And they have no other means, then by ridiculous tales, and feigned visions and revelations, and by other such like Idle toys and illusions, to teach & admonish men to have those vices in detestation which they think to be the hindrances and impediments of their Salvation.   

Of the opinion of the Turks touching the Sins of wrath and Envy. Cap. 19  
AMongst the other sins which the Mahometists account mortal and deadly: That of wrath and anger is not held to be the the least, for that it is an occasion oftentimes of many other most heinous and cruel wicked deeds, and doth breed many foul in conveniences amongst friends and neighbours, as slanders, hatred and enmity, with fight and quarreling, yea many times murders and manslaughters. For this cause they say: That any man carried away with rage and choler, is not his own man, nor is master of himself: But being governed by his rage and fury, his anger doth violently transport him from himself (as it were) an hideous storm and tempest. Moreover they affirm that this must needs be a most heinous and grievous sin: For that when men are assaulted with choler, and do give place to their anger, they do not only forget God their creator, and all the blessings and benefits which his divine Majesty hath bestowed upon them, and which they ought to have continually in remembrance: But they are also utterly forgetful both of themselves & of others: whereof it ensueth, that being as men blinded, and having lost all sense, reason & understanding: they have no care nor regard either of their neighbour's friends or brethren, but with all their powers and endeavours, many times they seek their utter ruin and destruction: whereas in reason they ought to have an especial care of their safety, welfare, and preservation. And therefore as this passion doth make men to degenerate from human nature, and doth (as it were) transform them into brute and savage beasts. So doth it utterly remove and cast them out from the grace and favour of God, when they do with such outrageous minds and wrathful violence persecute their brethren and poor neighbours. For this cause they hold it most need full and necessary for men to cut off and eschew all occasions that may draw them unto wrath & anger. For they think & affirm: That by how much the farther they do keep themselves from this vice, so much the nearer they are knit and joined unto God. In so much, that this is held for a most certain & infallible truth in their law: That whosoever is angry with his neighbour for seven hours together, and doth happen to die in that time, not being reconciled unto him▪ He is surely damned to infernal pains and torment.  
Touching Envy, they say: That it is the most secret and privy sin, that a man can possibly commit: And that it doth dwell inwardly in the mind of the sinner, being always hidden and concealed in the bottom of his heart. For this cause they have a most true saying: 
Saying of the Turks touching the envious man,  That it is impossible for the Envious man to be glad and merry from the heart, nor to take any joy, pleasure, or contentment of any thing what so ever: Because it is the nature of Envy continually to gnaw and bite, to torment & consume the heart of that man in whom it is rooted, by the sight of the welfare and prosperity of him whom he envieth. And therefore they compare and resemble the envious man unto a tree which in outward show and appearance seemeth to be most pleasant, and beautiful, and is full of green leaves & fair blossoms, but inwardly is worm eaten, growing by little & little to wax rotten, dry, & withered. And they have these words usual amongst them, derived from their Prophet MAHOMET El Becchialo Laien Cadul Genetti Veleuchiane Zaidem: The meaning whereof is: That no Mahometists whatsoever shall ever see or come to the joys of Paradise, although in all other things he be never so diligent and dutiful to please God, unless he be very pure and thoroughly cleansed from this sin of Envy. In regard whereof to prevent the danger of their damnation, they are wonderfully religious in abstaining from this vice, and they be very careful that it do not seize and take hold upon them.   

Of the Pilgrimage of the Turks to Mecha in Arabia: and of their ceremonies used in the same. Cap. 20.  
HItherto hath been showed upon what grounds and principles the Religion of the Turks is founded, and what manner of doctrine is contained in their law. By the discovery whereof it is most clear and manifest, that the chief hope of their salvation doth depend & consist in the outward practice of moral virtues and good deeds: in the avoiding of sin and such vices as they esteem to be mortal: and in the devout observation of those superstitious rites and ceremonies, which are prescribed and propounded unto them in their law. The which that it may be more apparent, we will now proceed to lay open unto you some other of their opinions touching such ceremonies & traditions as they do principally rely upon for the remission of their sins & transgressions, & for the furtherance of the salvation of their souls.  
It is a common tradition taught unto all Turks, Moors, & other Mahometists out of their books: That whosoever shall once in his life time go on pilgrimage to Mecha, in Arabia, he shallbe most assured of everlasting bliss & happiness: And that his soul shall never come to feel either the pains of the fire of Purgatory, or the torments of hell fire. And therefore all such as have any sufficient leisure or opportunity to undertake that voyage, they will be sure not to pretermit it. The time of this their pilgrimage is certain & prefixed every year once, at such time as they are to celebrate the feast of their latter Easter, called Chucci, or Cazi bairam (of which we have before spoken) the solemnity whereof is always performed at Mecha in Arabia by them only that go thither on pilgrimage: which Pilgrims they call Hagsilar or Chazilar: And of them consists the Turkish order of the Mechits. Those persons that dwell in Greece, Barbary, & other regions far distant: when they have a determination to go that journey, they do use to set forward six months or more before the time appointed for the solemnity of that feast: Because the order is that they must meet altogether at Modin or Modina a City not far from Mecha where they are to perform certain ceremonies in visiting the Sepulchre of MAHOMET: and thence do they proceed on towards Mecha for the celebrating of their Easter. But for the better discovery of the manner of this Turkish pilgrimage, we will show upon what ground & reason they have taken up this use & superstitious custom: next we will declare how they do proceed in the same: And last of all, what ceremonies they do use in the fulfilling and accomplishing of this solemnity.  

The cause of the Turks pilgrimage to Mecha in Arabia  It is written in the books of the Mahometists, that God gave commandment unto Abraham to erect and build a Temple for the remission of the sins of the whole world: And that he did promise unto him, That who so ever should repair to the same Temple there to bewail and deplore his offences and sinful life, & to demand pardon for the same, they should surely obtain their desire and petitions. Whereupon they say, that Abraham having received this commandment, did presently begin to make that Temple, which they now use to visit and frequent in the City of Mecha in Arabia. 
The Temple of Mecha in Arabia visited by the Turks: supposed to be built by Abraham,  And they affirm moreover, that as soon as Abraham had plotted out the site & fashion thereof, and had laid only the foundation of it in the whole circuit and compass of the same: God did confirm his work by a most strange & wonderful miracle, making the hills and mountains adjoining to bring together the stones and other things necessary for the building: In so much as Abraham needed not to pain himself more then for the making and raising of the wall only. They say also that as often and as soon as the wall was reared two Cubits in height: so often did it always sink down into the earth, and was swallowed up of the ground, so as the last row or rank of stones that had been laid could scant or hardly be discerned. Moreover they say that the Devil appeared unto Abraham, as he was busily labouring about the wall, of purpose to fear & terrify him from the work new begun: But that Abraham being of a stout and good courage did drive him away by casting three several stones at him. At the length, Abraham having continued long at this work, when the wall was brought so high above the ground, as it came to be near about the height of a man's stature: That then God commanded Abraham to set on the roof, and to cover it. Which Abraham having done accordingly, the wall (by little and little) began to raise itself again (by miracle) out of the ground, where before it had been sunk; and day by day did grow higher and higher, like a Tree or Plant that had sprung up out of the earth. Thus this Temple being finished, & brought to his full height and perfection, Abraham entered into the same: and being greatly astonished at the goodly and wonderful beauty thereof, he prayed unto God, and desired of him, That whatsoever man or woman should come to pray in that Temple, their prayers might be heard, & their requests granted; & that they might be delivered from the pains of Hell, and from the punishment of the Fire of Purgatory. Neither was this Prayer (say they) made in vain; but that God did yield and grant unto his request. After which, Abraham being departed out of Mecha, they tell, How he was commanded by God to go up into the next Mountain, where he should find a Marble stone, being on the one side black, and on the other side white: which stone he was willed to take & place before the gate of the Temple. Whereupon Abraham endeavouring to carry it away, according as he was willed, the stone of itself did move and follow after him to the gate of the Temple, into that very place where it is now seen at this day. Those that go thither in Pilgrimage, do use with great religion to kiss this Stone at their coming thither: being fully persuaded, that in the last day, they shallbe guided by this Stone into paradise. For there be some of a Belief, That this Stone is that Angel, unto whose custody Adam & Eve were committed by God in Paradise: who (for that he was negligent in his office and duty) had this punishment laid upon him, to be turned into a Stone; & there to remain for his fault and negligence, till the Day of judgement. This, and infinite other fabulous and forged miracles do they report to have happened at the Building of the Temple of Mecha: in regard whereof, & for that MAHOMET (as they suppose) there ended his life: they do attribute so great holiness and sanctity to this place, as thereupon they have grounded this their order and superstitious usage of going thither on Pilgrimage, hoping thereby to have remission of all their sins and offences.  
Now that we have showed the cause of this Pilgrimage, let us see in what manner these Pilgrims do prepare themselves towards their journey, 
The manner & usage of the Turks when they go to Mecha on Pilgrimage.  and what order they observe in proceeding on the same. First, they that are minded to travel on Pilgrimage to Mecha, do hold it requisite and needful, before they set forward on their journey, that they do lay aside all hatred, malice and enmity out of their hearts; and, that they do sincerely and unfeignedly reconcile themselves unto their adversaries, forgiving and forgetting all injuries, quarrels, and causes of debate and contention between them: for they are of opinion; that if there do remain and abide any sparks of offence or malice in their minds; or, if their adversaries do refuse to be accorded and reconciled unto them, all their labour and pains taken in their journey & Pilgrimage, would be in vain and to no purpose. When the time cometh that they are to begin their journey, the Pilgrims of each country do meet together in one place, and so do they set forward in great Troops and Companies. And if there be any amongst them so poor, that they are not able bear their own charges; then do the richer sort defray it for them: and every man doth indifferently make provision of victuals one for another: and in so doing the rich men are persuaded, that they do God good service. When they are come to Cayr in Egypt, (which of old was named Memphis) they do find there great numbers of Moors and Ethiopians, who (being ready prepared for the same journey) do in that Place expect their coming. Then all of them (joined together in one Company) do proceed on their journey, and take their way towards Mecha: and for three days together are they entertained in certain Hospitals upon the way, where their costs and charges are born and defrayed for them: which (before such time as the Sultan of Egypt and that Country came to be subjecteth to the Turkish Empire) was then paid & discharged by the Sultan; but since that time hath been at the charge of the Great Turk, whose Deputy in Egypt, doth see these Pilgrims to be furnished with all necessary provisions at their departure from Cayr. For, from thence they were conducted on their way by the Admiral; whom the Sultan's did always command to accompany them, appointing a great number of his Mameluckes or Soldiers, both on horseback and on foot to attend upon the Admiral, and to safeconduit the Pilgrims even to Mecha: to the intent they should see them safely protected against the violence of the Arabians, who do use to lie hidden upon the sides of the High ways in Rocks and Caves, of purpose to rob and spoil men as they pass. For that Country, having very few or no woods at all, is a very Desert, and like a Sea of sand: the which many times the wind doth so violently take & blow too and fro, that in a moment it will gather into huge heaps like mighty Mountains; and suddenly again it willbe scattered and dispersed into smooth & plain ground. By means whereof the Pilgrims are oftentimes in great danger and hazard of their lives. Besides there is so great scarcity and lack of water, that for three days journey they cannot have any upon the way by reason the Country is altogether void of Springs and Rivers: which want is supplied by the care and liberality of the Sultan or Governor of Cayre; who doth not only provide them of a great number of waterbearers to carry water along with them; (for which they have an yearly allowance of ten thousand ducats for their pains, and is paid unto them out of the Public Treasury and Revenues) but He also sendeth with them many Camels, both loaden with their water, and for the Pilgrims also to ride upon for their more ease, and speedier passage over that Desert: to the intent they may have the less need and want of water than otherwise they should. 
The nature of the Camel to endure thirst and labour more than any other creature.  For there is not any beast or creature living more patiented and able to endure thirst than the Camel: who though he never taste neither of meat nor drink for five days together, yet will never faint nor give over in his travel. Besides, he is of such strength in his legs, that he will stand for many days without lying or resting himself on the ground: especially about the spring time: at which season he will continue standing for forty days together. Thus do they travel over the deserts of Arabia, till they come to Modin, or Medina, which is three short days journey from Mecha. There do they provide themselves of lodgings in a fair Plain before the walls▪ or else they rest themselves upon the ground, having great store of victuals provided and brought unto them by the citizens and inhabitants of Modin: where also they do meet with infinite numbers of people, both Merchants and others assembled out of Persia, India, and all other Nations in that part of the East, which are addicted to the law and religion of MAHOMET. The next morning after their coming thither, their whole company is numbered: for they do hold it a very profane and unlawful thing to perform the solemnity of this feast with less than 60000. men at the least. But by how much the more their company doth exceed that number, so much the better and more solemn do they esteem it. After they have thus taken a view of the whole multitude: all of them do go up into the next mountain called Arefetagi: where putting off their garments, they do wade stark naked into a river running thereby, till they be covered up to the neck: and in the mean time they mutter certain superstitious prayers to themselves in secret. And they say that they use this ceremony, because that Adam (as they persuade themselves) did in the same place, & in the like manner, thrice wash and cover himself in that water: where having deplored his sin which he had committed, he obtained of God remission for the same. After this ceremony ended, having clothed themselves, they return down again into the Plain before the city of Modin: and then do they prepare themselves to the celebration of their feast which they begin here at this city: the cause and manner whereof with the course & order which they observe both there and at Mecha, & elsewhere, we will as briefly as we may make open and manifest.  
After that MAHOMET was departed this life at Mecha, his Disciples conveyed his dead body to this City of Modin. 
Of the sepulchre of Mahomet at Modin in Arabia, and how it is visited by the Turkish pilgrims.  And according as he had commanded them before his death: they caused a sepulchre to be digged for him very deep, in the midst of a temple which himself had there caused to be builded. In the which, being walled round on all sides, his body was laid, the same being enclosed in a coffin made of wood, and so covered over with marble work, even from the bottom of the grave, & rising as high as the stature of a man above the ground. Over his sepulchre do hang two Tables of marble; one aloft at his head, and another somewhat lower, at his feet. And his sepulchre is covered with a vault, having a covering of green water chamblet cast over it. Upon the marble wherein he lieth entombed, are written these words in the Arabian tongue, This is the Sepulchre of Mahomet.  
In times past, the Armenians had thought to have stolen thence the body of MAHOMET: and for that purpose had begun to undermine the ground, near about eight furlongs from the place where it lay, and so thought to have gotten into the sepulchre: but their purpose being strangely discovered, they were apprehended & executed. Thereupon was the sepulchre enclosed with iron grates on every part, both over etc. under, and on all sides, to the end the body of their Prophet should not at any time be stolen nor conveyed from thence. The Turks affirm, that Mahomet in his last will & testament prophesied, that his body should not continue there about 1000 years: and that then both his religion and empire should have an end: but to our purpose.  
This sepulchre is so reverenced and honoured by the Turks, Moors, and all Mahometists, that they do frequent the same with great religion and devotion, thinking that they shall obtain pardon and forgiveness of their sins, if they do once kiss the Sepulchre of their Prophet: One of the first things therefore that these pilgrims do observe in their peregrination to Mecha, is to visit this Sepulchre of Mahomet. For the which cause having washed themselves (as we have said) in the river upon the Mountain aforementioned: and being now entered into Modin to perform their devotion at MAHOMET his Sepulchre; they do use first of all with great solemnity to lay down upon his Tomb their Alcoran: which Book (as they say) was the same that MAHOMET wrote with his own hand. Then the hour of their prayers and ceremonies approaching, their Meizin getting up into the Towers and Turrets of the Temple, do with a loud voice sing their wonted Psalms, and do invite the people to their ceremonies. When they have spent three whole hours in the Temple at their prayers, they issue out suddenly, and with great speed, & with all their force, they run to the top of the next mountain so hastily, that all their body runneth on a sweat. For they are persuaded: That with this sweeting, all the spots and deformities of their sins do distill likewise and vanish away from them. As soon as one company is thus gotten out, others do succeed in their places, & so follow on after them, doing as the former have done before them. And after that all have finished this ceremony, then presently do they repair to the sepulchre of MAHOMET to kiss it. These things thus done, they repair again to the next mountain, to offer up their sacrifices, which are fat & goodly rams: which being killed, they do wrap up the carcases in the skins: and then every man may lawfully take away a piece thereof at his pleasure. Then doth each of them fill a little vessel (which they carry with them of purpose) with certain water springing out of a rock there adjoining, which they call Abemzem sui, that is, The water of Purification. And they do esteem the same as a most holy relic; because they imagine & affirm, that this water did first begin to issue out of that rock, by reason of a stoke that MAHOMET gave it with his foot. In regard whereof they do use to carry of this water home with them into their countries. And if any of them happen to die on the way, they do with that water besprinkle the garments, wherein the dead body is wrapped: supposing thereby the party deceased doth obtain pardon of all his sins. During the time and solemnity of this their feast: if it happen that any one who is a slave either by purchase or by inheritance, do enter into the Temple: he is by his entry presently enfranchised: and his Master cannot from thenceforth by any means deprive him of his liberty. If any woman be desirous to enter into the Temple during this feast, the order is, that the husband must lead her thither, holding her by the hand: if she be a widow any other man may supply the roomth of a husband in that behalf. But if she be a maid, the custom is by their law, that she be led thither by a young man. After they have ended their ceremonies in the Temple, they spend all the rest of the day in singing, dancing, and such like kinds of mirth and merriment, to testify and make show of their exceeding joy, for that they hold themselves to be delivered that day from the pains of the fire of purgatory. Howbeit they are of a belief, That for all such as do again pollute themselves with the committing of new sins, God hath prepared another purgatory in hell: 
Opinion of the Turks touching double purgatory  the torments whereof (being with all extremity of cold) they affirm to be far worse than the fiery purgatory: and that there is no delivery of those souls from thence which are once brought into that place, but that they are to continue there for ever, without all hope of redemption. These things being thus ended, and accomplished at Modin in honour of MAHOMET his sepulchre, the next morning early they proceed on their journey towards Mecha, to visit the Temple there builded by Abraham, and to consummate the rest of this their feast of Easter. Where being come, for that the place is not capable of them all at once, part of them do stay without before the Temple, until such time as those which be first entered, have performed their devotion, and then others do enter and succeed still in order after them, doing as the rest have done before them: For there also they use many and divers ceremonies, besides most ardent and vehement prayers made unto God, that it would please him to hear them, and to grant their petitions which they there make unto him, 
The Mahometan and Turkish pilgrims visit the sepulchre of Christ at jerusalem.  as he heard and granted the prayer of Abraham at the building of that temple. From thence (all their rites and ceremonies being ended) taking their journey homewards, they go first to jerusalem, which place they call, Cuzu Mobarech: And then also using certain prayers, they visit the sepulchre of Christ, for they have an opinion, that unless they visit that sepulchre & the holy land, aswell as the sepulchre of Mahomet, their pilgrimage to Mecha would little avail or profit them, nor that it would be pleasing or acceptable unto God  
All things being now finished, which do in any sort appertain to the solemnity of their feast and sacrifices, 
The manner and ceremonies of the Turkish pilgrims at their departure homewards from Mecha.  the next morning they do departed all together in troops and companies, and in the same order that they first set forward, taking with them all their carriages, beasts, camels, and other provisions; the first troup that marcheth are the Indians, after them the Persians, and so every nation each after other in several troops. The morrow after the day of their departure cometh the Admiral of Egypt with a great multitude of Mameluckes and soldiers, who having first taken that Alcoran which was laid upon the tomb or sepulchre of MAHOMET at Modin, and set the same upon a Camel richly trapped, and covered all over with scarlet: he causeth it to be carried along with him under a rich and beautiful canopy. Before the Camel march the Mameluckes and soldiers; and after followeth a huge multitude of other people: who being come within a days journey of Cairo, the Sultan commandeth all the rest of his Mameluckes and soldiers, and all the Citizens of Cairo to go forth of the city to meet with them. Then do they altogether accompany the camel to the Sultan his palace, where the Sultan himself coming forth, after he hath saluted them, doth receive and entertain them with great courtesy. Whereupon the Camel with the Alcoran being brought near unto him, presently kneeleth down, being taught aforehand so to do. And in the mean time all the pilgrims do sing certain psalms or hymns after their manner. Then approacheth one of their priests called Imam: who being clothed in most precious & perfumed garments, and having his arms and hands covered with crimson taffeta, taketh down the Book from the Camel, with notable reverence and solemnity. And having himself first kissed the same with great devotion, he offereth it to be kissed likewise by the Sultan, and afterwards holdeth it aloft, so as it may be plainly seen of all the people: who as soon as they have a sight thereof, suddenly, & with great force and violence do assault and set upon the Camel, and with their sword, daggers, and knives do cut him in a thousand pieces, so that even in a moment, there is not any thing left, either of the Camel, or of his furniture. For every man getteth unto himself some little portion thereof, as a most holy and sacred Relic of great price and estimation: supposing themselves by the possession thereof to be most blessed and happy. This done, they do immediately separate themselves, and each man prepareth himself with all speed to return home into his own country.   

Of the Temples and Hospitals of the Turks, and other works and edifices builded and made for their soul's health. Cap. 21.  
BEsides this pilgrimage used by the Turks to Mecha, and elsewhere for the remission of their sins, there be many other things, wherein they do repute no small religion and holiness, supposing that by them likewise they shall merit great favour at God's hands: & that the same are special & ready means for the furtherance of their salvation. Of this kind are their temples & religious houses builded for the celebrating of their Mahometisme and superstitious ceremonies: and their hospitals founded for the relief both of poor & impotent persons, & of travelers and pilgrims, with many other like works done to that intent and purpose: for the manner and usage of the Turks is, 
Of the last wills and testaments and legacies of the Turks.  when any of them falleth sick, and thinketh that they shall die, to send for their friends, neighbours, and kinsfolks, to the intent they may in their presence make their last will and Testament. The most part of the Legacies which they do give and appoint in their wills and Testaments, are to such holy, religious, and public uses, as they do think will be very meritorious and beneficial to their souls, for some of them give largely towards the making or repairing of highways, Bridges, and Cawseyes, for the ease of Passengers; others for the making of Conduits, Cisterns, and Water-pipes, for the conveyance of water from places far distant to such of their Hospitals or Temples, as being situated in dry and barren Places, are ordinarily frequented upon Devotion and Piety. Some also do give large Legacies for the redemption of Prisoners and Slaves from bondage and imprisonment. And there be many of their Women (which kind exceedeth all others in Superstition) who do bequeath great store of money to be distributed amongst such Soldiers, as have slain any certain number of Christians; for that they hold this to be a Deed very pleasing and acceptable unto God. Upon these and such like Works and public Deeds do the most part of the inferior sort of People bestow great sums of money by their last Wills and Testaments: but the Emperors of the Turks, and some of their Bassas and chief Nobles, when they make their Wills, and do appoint any Legacies to such uses, they do it commonly for the building of Temples or Hospitals, or some other such like great and sumptuous Works: supposing, that by the largeness of their bounty and liberality, and by the greatness of this their devotion and deeds of piety, they shall merit the more grace and favour at God's hands; and, that it willbe the more for the safety & benefit of their souls. Wherefore, seeing they have both their Temples and their Hospitals in so great regard, and do attribute so much holiness and merit unto those Works; it shall not be amiss (in a word or two) briefly to describe the form and order both of their Temples and of their Hospitals.  

The manner of the Turkish Temples.  Their Temples or Meschits are (for the most part) quadrant and four square, not much unlike to our Churches; yet greater and larger in length, and then in breadth: and some of them are more large and ample & more sumptuous than others. The Temple of Saint Sophy at Constantinople is (of all their other Temples) the most beautiful & excellent. The form and fashion thereof is round, like unto the Temple of Santa Maria in Rome: which being builded by the ancient Romans, was by them called Pantheon: But that this at Constantinople doth greatly excel the other, both in largeness, 
The description and excellency of the Temple of Saint Sophy in Constantinople.  height, and beauty. The Roof thereof (being made arch-wise) is covered all over with lead, having one only Light or Window in the top thereof, made round like a Loover. Within, it is beautified on all parts with curious work of Porphiry & fine Alabaster; having two rows of goodly Marble Pillars each over other: of the which, those of the first row are so big in compass, as two men hand in hand can scarce clip and embrace them; their length also being proportionable to their breadth. Above them stand the others, somewhat of a lesser size, supporting the Loover in the top of the Temple. The Gates thereof are fair and stately, answerable to the beauty of the Building, and are covered all over with plates of brass. One of those Gates (as they imagine and give out) was made of the wood of Noah his Ark: for which cause, there are in it three several places or partitions, left uncovered without any bras, to the intent such as repair thither, may come to kiss the wood of that Gate: by which ceremony, they do assure themselves to have their sins pardoned. This Temple was first builded by justinian the Emperor: but after that Constantinople came to be conquered by the Turks, they threw down all the Altars within it, and took away all the Images and Pictures. For that they say, God only is to be adored and worshipped: 
Opinion of the Turks touching the having & worshipping of Images.  and that there is not any reverence at all to be given to Stocks and Stones, neither to Brass, Gold, n●r Silver, nor to any Images of any kind whatsoever. All the Bells of that Temple they made into Great ordinance, because they have no use of Bells amongst them: but the Temple itself they have converted to their own superstitious use, making it a Mosche or Meschit, for their profane Prayers and Ceremonies: & they have it in that account and reverence, (notwithstanding it was builded by Christians) as it is very much frequented, and that with great Religion by infinite multitudes of Mahometists; who (in regard thereof, as also for the beauty and greatness thereof, do now esteem it as the principal of all their Meschits. In the Reign of Bajazeth the second, there were numbered (at one time) six and thirty thousand People that resorted thither at one of their Easter Feasts, upon Devotion to visit it, and to pray within it. Mahomet the second (after he had conquered that City, and had made choice of it to be the chief Seat of his Empire) did erect there another Temple, in all points like to that of Saint Sophy: which is also without any Images or Pictures within it; but it is set out and adorned with golden Letters, after the Morisco fashion.  
And there is another Temple likewise, which was builded by his Son Bajazeth, and is adorned in the same manner. The rest of all their Meschits, are of divers sorts, some high and some low, of several fashions. The Turrets of their Temples (upon which their Priests use to sing their Hymns when they call the People together to their Prayers) are of a very great height, and are all of them made in the manner of Watchtowers; their greater Churches having two, and their lesser but one of them. Upon the tops of those Towers or Turrets is set an half Moon or Cressaunt; which is the Ensign of the Turks, as the Cross is the Ensign of the Christians. Within their Temples, they have no kind of Ornaments, besides bare and naked walls fair whited; save only their Books and their Lamps burning with Oil, (of which they have great store) and their Clothes of Tapestry: on the which (being spread over mats upon the pavement) they use to kneel down and prostrate themselves at the time of their Prayers. Howbeit upon the walls of their Churches, are written commonly these words; Lafoy Illah Illelah, Mehemmet Irresul Allah: Taure by'r, Begamber Hach: that is, There is but one only God, and Mahomet his Prophet: There is one Creator, and his Prophet's are equal. Or else these words Fila, Galeb, Illelah: that is, There is none so mighty as is God.  
Having sufficiently discovered the manner and fashion of the Turkish Temples; let us now (in a word or two) show the order of their Hospitals, which they call Imareth. 
The order of the Turkish Hospitals.  Of these (throughout most of their dominions) they have as great store as of Temples: and they are ordained purposely, for the relief of poor People, of Pilgrims, of travelers, and of sick Persons, with meat, drink, and other needful necessaries, both for themselves and their horses. Howbeit they do not in all their Hospitals use to give one kind of diet, but divers and sundry sorts of meats, according to the diversity of the places. In some, they use to give them Rice, which they call Pirinct Tsorba; and some allowance of flesh: in others, they feed them with a kind of meat, called Boghdatas; which is made of wheat, with a certain quantity of bread, and water for their drink. They have places appointed for them to lodge in: some private and several, others openly and in public: howbeit they sleep not upon beds, but on straw or hay, under the covering or roof of some house, provided of purpose. This allowance (in most of their Hospitals) is common to all persons both poor & rich, be they Christians, jews, or Turks; and they have it freely, & without paying for any thing: to which end, there are great Rents & yearly Revenues given for the maintenance of those Hospitals, and the relief of such as resort unto them. In Constantinople be many of those Hospitals; one of which (builded by their Emperor Mahomet the second) is in a manner the chiefest: and another, begun to be builded like unto that by his Son Bajazeth, which was afterwards finished by his Son Selim the first. Both of these have about five and twenty round Turrets covered with lead: one of which being in the midst of the other, is larger and greater than the rest; and under it are lodgings and dwellings appointed for the Priests. On one side of the Hospital are set beds for Pilgrims, where they are entertained (together with their servants) very courteously, and may continue there for three whole days together. And so may all travelers, having both meat and lodging allowed freely, both for themselves and their horses. On another side of the same, are beds and lodgings ordained for Lepers, and other sick and diseased persons; which are there attended and nourished very carefully: for they spare for no costs or charges to help them; but the greater that is their misery, the more care and compassion they take of them. And therefore they have there purposely provided to attend them, both Physicians, Surgeons and Apothecaries, lodged and maintained in those Hospitals. Three times a day may any man that will come and eat there in a place severally provided of purpose. They have also in each of those Hospitals a certain allowance for fourteen Scholars and Doctors that study the Laws of MAHOMET, who have their lodgings apart seven on the one side, and seven on the other side. The Governors of the Hospitals, have their lodgings likewise several to themselves; and they have the care and disposing of the rents and Goods which are given and bequeathed to the Hospitals. Some say, that the Revenues of that Hospital which was builded by Mahomet, amounteth to an hundred & fifty thousand ducats by the year; and that the other hath rather more than less. In either of these Hospitals, there is a fair Meschit or Church builded; each of which hath a little Chapel builded close adjoining unto it, wherein the Founders of those Hospitals lie buried, both Mahomet and Bajazeth, each in his own Chapel which himself had builded. For themselves having taken order before their deaths, and made choice of those places for their Sepultures, they did ordain those Meschits or Temples in either of those Hospitals, because they would have those Priests (which were maintained there upon their allowance) and all such Pilgrims and others (as should come to take and enjoy the benefit of their bounty and liberality) after they had fed and refreshed themselves, there and then to pray to God to have mercy upon their souls.  
There is another Hospital in Constantinople, which was builded after these by the Emperor Solyman the Son of Selim; which doth so far surpass all the former, both in greatness, beauty, and riches, that it exceedeth them beyond all comparison. As for others of a meaner sort and lesser proportion, it were both an endless and a needless matter to entreat of them. For all the Bassas, Nobles, & better sort of people amongst the Turks, are generally so addicted to these kind of works; and they are so wonderfully possessed and carried away with this humour of building both Hospitals, Temples, Common Inns or Hostells, Bridges, Cawseys, Conduits, and Water-coutses, and such like Edifices; that there is almost none of their Cities, Provinces, or Countries, but you may see in them sundry (yea infinite) Testimonies of their bountiful and liberal Dispositions towards these kinds of Works and Buildings. In so much, that if any man should behold the multitude of them, both in Constantinople and elsewhere within the Turks Dominions; and should therewithal consider the manner and quality of those works, both for sumptuousness, cost and curiosity; the great and strange provisions and expenses made and laid out upon them; their excessive rents & yearly revenues, and the huge sums of money, which are daily given from time to time for their increase and maintenance: he might make a question; whether were more to be wondered at, either the multitude and magnificence of those buildings; or the Superstitious Opinion and Conceit of this Nation: who do repute such singular piety and devotion in the making of them, that they think they cannot in any of their actions either do God better service; or find a more ready and better means to bring their souls to the bliss of Paradise.   

Of the Sepultures and manner of Burial amongst the Turks. Cap. 22.  
Whensoever any Turk is at the point of death, his friends and kinsfolks do come to visit and to comfort him: & (putting him in mind of his sins) they do advise him, with a contrite and repentant heart to bewail and deplore his forepassed life and offences. Then do certain of their Priests rehearse & read over certain hymns or Psalms. By which time, if the Party be not already dead, but that the pangs of death do still continue and hold him, they do bring thither their Alcoran; out of the which they do read a certain prayer, repeating it seven times: which prayer in their language they call Thebara echelezi: for they are of opinion, that before they can say that prayer thrice over, the party will have yielded up the ghost. But if they do as then perceive any token or show of life in him, they do recite an other Psalm, which they call I asinnell Curanil Hecin. And this they do, to the intent the Devil may not any way endommage nor hurt his soul, whilst he is in the extremity and pains of death. After that the breath is departed out of his body, they lay forth the corpse upon the ground in the midst of the house upon tapestry clothes, turning it upon the right side, with the face towards the South. Then doth there assemble certain of their priests which are to bury him: who (having brought with them a certain cord or string, whereon are a multitude of little Beads, made of the wood of Aloes, not much unlike those which are used in the church of Rome for their Pater noster Beads,) they do tie the same round about the dead body, turning it some four or five times. In the doing whereof, still as they come to touch every one of those Beads or roundels after other. The Priests (who are to the number of twenty or upwards) do all at once turn their faces towards the standers by, & say, Subanasella, that is: God have mercy upon him. Then do those Priests take up the corpse and carry it out into the Garden, where (having laid it upon a Table two hands breadth above the ground,) there be certain who are appointed to make ready the corpse to the burial, who first of all do take away the shirt from it. And then covering the secret parts with a new cloth made of fine bombast, they do wash the body all over from the head to the feet with warm water and soap: after which they do wipe and dry the same again with two other very fine & white clothes made likewise of bombast. In the which (as it were) in a funeral or winding sheet they do wrap the corpse: and after they have sprinkled it with rose-water, perfumes, and other odoriferous things, than they put upon it the best and most precious garments that the party used to wear whilst he lived. And at the head thereof, upon a piece of wood made and fitted of purpose, they do set his hat or turban trimmed with roses and sundry sorts of flowers, and so do they lay it upon a beer.  
These ceremonies about the dead body (if it be of a man) are done by men: but if it be a woman, they are performed by women. The Priests in the mean time having begun the ceremonies of the funerals, at the last, some of them do take up the corpse upon their shoulders, and do carry it towards the Church with the head forward after the fashion of the jews, and contrary to the use and manner of the Christians. Before the corpse do go their Monks with candles burning in their hands: after it follow the Priests singing still as they go this Hymn: God is God, and the true God; and Mahomet was sent from God: after them follow the men, first the kinsmen of the party deceased, and then the rest of his friends and neighbours. The women in the mean time staying at home mourning and lamenting for the dead, do prepare a banquet for the Priests, who when they have brought the corpse to their Temple or Meschit, do set it down before the Temple door, till they have performed all the ceremonies of their funerals. Which done, they take up the corpse again: and going on all together, they carry it out of the City to the place ordained for burials: 
Of the place of burial amongst the Turks, and the manner of their sepulchres.  for neither is it lawful amongst them to bury in their temples, neither do they use to bury any within their Cities: howbeit their Emperors and their Bassas, and other grand Signors, that do build any hospitals or Mosches for their soul's health, do prepare sepulchres for themselves in some little chapel near unto those Temples and Hospitals, where they do give order to have their bodies buried. And it is a common and usual thing amongst them for the better sort to provide their own sepulchres in their life time: notwithstanding that the greater number have them made by their friends and kinsfolks after their death. Many of them do make their sepulchres in their Gardens, or in some other solitary places: and yet they have certain several places of burial appointed for the common sort (like unto the churchyards of the Christians) where you may see infinite Tombs one adjoining to another; some made of Brick, some of Marble, some of other stuff, according to each man's state and ability. They have a use at their funerals, that (if the party deceased be a Gentleman) or nobly borne, his horses and coursers shall be led with his corpse; and his tomb shall be adorned and trimmed with many Epitaphs: & if he be a great signior or captain, his horses are saddled with steel saddles set on the contrary way, and with their best and richest comparisons: and they use to hang certain things at their noses, which do make the horses to go continually neighing, to make a show, as though they did it for the loss and death of their lord and master. Moreover, they use to carry with them the truncheons of their lances, with their Standards also and ensigns trailed along upon the ground. The great personages have a use to plant about their sepulchres sundry sorts of plants, with store of violets, and other sweet and pleasant flowers: but the poorer sort buried in their common graves, have their tombs only made of plain marble stones, with certain letters or characters engraven upon them after the Turkish fashion. But to proceed with the manner of their funerals. When they have brought the corpse to the place appointed, & that it is laid in the sepulchre, then do they cast some earth upon the face of it, and so closing up the grave or tomb, they return back again to the dwelling house of the party deceased, where the priests (after that they have said certain prayers for his soul) do make merry with a dainty banquet provided for them of purpose, and every one of them hath five Asper's given him for his pains, by the friends of him that was buried. But if the party be poor, then is there a collection made for money, wherewith to pay the priests, and to discharge the expenses of the funerals. 
The manner and time of mourning for the dead amongst the Turks.  This also is not to be pretermitted, that the Turks do use at their funerals to wear Blacks, notwithstanding that they do not continue the wearing of them above eight days. And those that are of great account and estimate, do not use to wear them any longer than for three days: at which time all the kinsfolks and friends of the dead, do assemble themselves together, and having used some comfortable speeches, and words of consolation each to other, they do from thenceforth cloth themselves in their wonted habit and apparel. Howbeit the friends of such as are departed, do not forbear for all that oftentimes to visit their sepulchres, especially their mothers, sisters, & wives, and some other women of their kindred and familiar acquaintance, who do oftentimes make repair to their tombs, and frequent them, of purpose to weep and lament over them: in token and remembrance, that the like lot and fortune is one day to befall and happen unto themselves.   

Of the opinions of the Turks, touching the state of the souls departed out of this life, and of the general judgement and resurrection of the dead: as also of the joys of Paradise, and the pains of hell. Cap. 23.  
THe faith and belief of the Turks concerning the Godhead, and by what means they do hope and expect the salvation of their souls, hath sufficiently been expressed in the precedent discourses It now resteth that we deliver their opinions touching the estate of the soul after it is departed out of this life: and what they think of the general judgement and resurrection of the dead: as also what kind of joys they imagine to be reserved in Heaven for such as live well and godly; and what torments be prepared in Hell for the wicked and ungodly. For they do generally believe and confess, that there is a time wherein the world shall have an end: and that there is a day ordained for the general judgement of all mankind, wherein the bodies of the dead shall be raised and revived by the power of God: and that each man shall then appear before the majesty of God both with their souls and bodies, to receive the reward of their good and evil deeds done in this life, with an endless recompense, either of eternal bliss, or everlasting unhappiness. In all which points of their religion, albeit the Turks be to be esteemed far better than the Epicures and the Atheifts, who deny the immortality of the soul, and do acknowledge neither God, nor Devil, heaven nor hell: And though they go far beyond the heathen Philosophers, and all the Gentiles and pagan Infidels, who thought the world to be eternal, and held the resurrection of the body to be an idle dream and fable: yet for that their opinions in this behalf do notwithstanding differ in most points from the doctrine and traditions, both of the jews, Gentiles, and Christians, and are full of most gross absurdities and fantastical toys, and vile impieties, far differing from the truth and sincerity of true religion: we will therefore briefly set down, how, and in what manner they do imagine of these matters.  

Opinion of the Turks of the state of the soul presently after the departure thereof out of the body.  First this is one opinion and vain persuasion of the Turks, that when any dead person hath lain and rested about the third part of an hour in the sepulchre, God doth then send and put into it a new spirit: and that thereupon also there do repair unto him by the appointment of God two Angels: of the which one (as they say) is called Nechir, and the other Remonchir: who (being of a most terrible aspect and fearful countenance, & having burning firebrands in their hands) do examine the dead man of his forepassed life in this world. Which if they find to have been very wicked and sinful, they do then scourge him with fiery whips: But if his life were good and godly, they do then transform him into the shape of a goodly and beautiful Angel, and they give him good and comfortable speeches: telling him, that he shall rest and remain there (accompanied with all his good deeds) until the last Day of the General judgement. The manner whereof (according to the Tradition of the Mahometists) is as followeth.  
It is an opinion generally embraced, 
The opinion of the Turks touching the manner of the worlds end.  and constantly affirmed by the Turks; That there is an angel above in heaven named Israphill; who (having a Trumpet in his hand) is appointed to stand always in the presence of God, and to be in a readiness (when God shall command him) to sound his Trumpet, and to make an end and consummation of the world. As soon as this Trumpet shallbe sounded, all those that are then alive upon the Earth shall in a moment fall down dead to the ground: and the Angels also which are in Heaven shall die likewise. And this their Opinion they do confirm out of these words of their Alcoran: 
Opinion of the Turks that the Angels are mortal.  Culumen, Alleiafan, ve, geb, tab, vegeis, roebic, tull, gela, li velle I cheram: that is, God hath spoken it with his mouth, That all mankind is mortal: and that all creatures shall have an end, either by age, or by some accident. Hereof the Turks conclude; that not only men, but that the Angels also are mortal. And although many of their doctors, and such as are best seen in their religion, do oppose themselves against this opinion, and do contradict it upon good reasons, and with no absurd arguments: yet when those words are alleged against them, 
Alcoran of the Turks must not be contradicted by any man upon pain of death.  they are soon put to silence, and do subscribe to this opinion. For that no man must gainsay or deny any thing contained in their Alcoran: But whosoever shall dare either to dispute against that book, or to doubt of any article therein written, he shall be sure, either to have his tongue pulled out of his head, or else his body to be burnt and consumed with fire.  
But to our purpose. They hold also, that immediately upon the sound of the trumpet by the Angel, there shall be so great and terrible an earthquake, that the whole frame of the world, both earth, and heaven shall be ruinated: insomuch as the rocks and mountains shall fall and tumble together with such force and violence, that they shall be broken into powder and dissolved into dust, and heaps of sand: and that then God will create a new Light, and new Angels, equal in glory and dignity to the former. After which he will cause to fall a pleasant and sweet rain, which they call, Rehemet sui: that is, The rain of mercy: with the which the earth then lying in dust shall be watered: and so shall it remain for forty days together. Howbeit, they say, that those days than shall be longer than are the days at this present. And many of them hold also, that from thenceforth, there shall not be any darkness of night as is now usual; but that the night shall be most clear and lightsome, and that there shall be no need of sleep for the sustentation of their bodies. And they say; That after the end of those forty days, God will command the Angel Israphyll to sound his Trumphet again the second time: and that at the sound thereof the dead shall suddenly arise & bereviued from death to life. For when Israphyll hath thus blown his Trumpet, the sound thereof (say they) shallbe with such an exceeding noise, that it shallbe heard over the whole World: and that thereupon all the Dead (even from Abel unto the end of the World) shall immediately be raised, and rise again in the same manner and habit as they were buried. 
The opinion of the Turks touching the manner of the Resurrection of the Dead.  At which time there shall appear great variety & diversity of countenances: for some shall shine clear and beautiful as the Sun, others as the Moon, and many like the Stars: some again shall have ugly visages black and darksome; others shall have the heads of swine with great and swollen tongues, and such like deformities. And at that time, all in general shall cry and exclaim with a loud voice; Nessi, Nessi: that is, Woe is me most miserable and wretched man, who have suffered myself to be overcome with my filthy lusts and lewd desires. Whereupon the Angels shall show and point at each man with their fingers, revealing & manifesting either their good works or wicked deeds. Then all those (whose faces shallbe found to shine like the lights in heaven) shall stand & appear most glorious in the sight of God, 
The opinion of the Turks touching the manner of the General judgement.  by reason of their virtuous and good deeds; whereat the wicked shall have envy & despite. As for those who shall then be seen with deformed faces of hogs and swine, they are such as have been greedily addicted in this life to the getting of riches by usury and other unjust and unlawful means: and they who shall have their tongues swollen great & loathsome, are such as have been liars, deceivers, blasphemers, perjurers & such like: and they that have been puffed up with pride & arrogancy in this world, shall then be trodden under foot, and trampled upon by others. They say moreover, that GOD will then question with the mighty Potentates of this world, both Emperors, Kings, Princes, Tyrants, and other Signiors & great Personages, who have reigned with force and violence, and have tyrannized over their subjects and inferiors with oppression and injustice. Besides, they do imagine and affirm, That GOD will then separate and divide all the wicked & ungodly into seventy several Companies, and will examine every man of all their deeds in particular, both good & bad; which shall (at that time) be laid open before them, so as there shall not need any testimonies to be brought against them: for that there is no part or member of their bodies, but will then openly & voluntarily confess the truth, what evil it hath committed; and each man will accuse himself of all his own misdeeds, yea even of their wicked thoughts & cogitations, though they never came to be executed & put in action. They say also, that Michael the Archangel will be there present, having in his hand the Balance of the Divine justice, with which he will weigh the Souls, and so will discern the just from the unjust. Moreover, they have a conceit, that Moses shall stand thereby with a Standard; under the which all those shallbe assembled who have observed and fulfilled his Law: and that next to him there shallbe jesus Christ the Son of the Virgin Mary with another great Standard; under which shall be assembled all those Christians that have kept & observed his Gospel; and that he shall then be judge of the deeds of all men, & of all things done in this world. On the other side (at the right hand of Christ) they say that MAHOMET shallbe with another Standard, having all his Followers about him, whom he shall there show unto Christ. Thus all those that have done good in this life, shall appear under their several and proper Standards, where they shall find a most sweet and pleasant shadow to comfort & refresh them: But as for all those who are not under the shadow of some one of those Banners, they shall be most extremely scorched with the burning beams of the Sun, according to the quantity and proportion of their misdeeds: & that both the one & the other shall remain in this estate, till their Doom & final judgement be given upon them.  
As soon as the Souls have heard their judgement pronounced by the divine Sentence, they say, That then the Angels shall appear on all sides, in a most glorious and beautiful habit, distributed and divided into several troops & companies; each of them having his place assigned unto him, the Cherubins on the one side, and the Seraphins on the other: some of them playing upon instruments of music, & some singing of psalms and hymns: 
The opinion of the Turks touching the felicity of the souls in Paredice.  & that many of them shall attend singing and rejoicing at the Gates of Paradise, to welcome the blessed Souls of such as have observed the divine Commandments. And they affirm, That there shallbe no difference between Turks and Christians, jews and Moors; neither shall one be known from another, but all such as have lived well, and have done good deeds in the sight of god, shallbe of equal beauty & blessedness. howbeit that amongst the wicked and reprobate there will be evident and apparent difference, and that each shallbe discerned from other. Moreover, they dream, that God will appoint a large and spacious place in heaven for those souls that shall be admitted into Paradise: where (according to their merits and deserts) every one shall have a perpetual Habitation, and a goodly mansion place of a most glorious and beautiful brightness: and that they shall have many Sun beams appointed for them; upon which they may (at their pleasure) ride up and down about Heaven, to take a view of those delights & precious things, which God hath there made and created. Besides all this, they do dream of other pleasures in Paradise both of venery, and also for the belly. For they imagine, that they shall have there certain apples and fruits of a most heavenly taste: and that as soon as they have eaten one of those Apples, God will immediately cause others to grow in stead thereof. Likewise (for the quenching of their thirst) that they shall have certain Rivers in Paradise, clear as the Crystal, & sweet as sugar. Of the which after that they shall have tasted, both their sight & their understanding shallbe so quickened and enlarged, that they shallbe able to see from the one Pole to the other; and that both the meat and drink which they take, shall consume within their Bodies, only by a fine and subtle kind of sweat distilling from them. Moreoover, they do imagine that they shall have there, delicate and choice wives (which they call Vri): that is, Women shining bright and beautiful as the Sun. For you must note, that the Turks do hold, that none of the women living in this World, shall enter into Paradise, but that such as have lived well, 
Opinion of the Turks, touching the estate of women after this life.  shall have a place without the Gates of Paradise, where they shall ever remain in great joy and blessedness: and, that the residue (who have lived wickedly) shall go into a place of torment in Hell, which is there also provided for them. Moreover, they say; That those their new Wives which they shall have in Heaven, will every day become Virgins and Maids again; and, that they shall continue and dwell with them for ever, without growing old or aged: and, that every man in Paradise shall continue to be still of thirty years of age and no more; and the women of fifteen or twenty years: and, that they shall continue & remain for ever and ever in that joyful and happy estate, still praising and lauding God for this grace and favour granted unto them. These be the celestial joys, which the Turks do dream of, and promise unto themselves in Paradise: where they do affirm, that those three Standard-bearers (afo●e mentioned) Moses Christ and Mahomet are the chiefest amongst the whole company of the blessed souls; & that each of them hath (by God's appointment) a particular and peculiar part of Paradise allotted unto them for their Dominion.  
It is written in the Alcoran, That all those who are damned by the justice of God for their sinful & wicked lives, 
The opinion of the Turks touching the pains of hell,  are particularly known and discerned by their names; for that they carry them written upon their foreheads; and every one of them hath a pack or satchel laid upon his shoulders, containing both the greatness & number of the sins which he hath committed. Being thus loaden with the burden of their sins, they are led between two great Mountains through a strait and narrow passage: and that from both those Mountains there leadeth a Bridge of thirty miles in length; which being made arch-wise, one part thereof is mounting upwards, in the midst it is smooth and plain, and at the farther end thereof it hath a great downfall. This Bridge (they say) was made (by God's appointment) of keen and sharp iron, cut out and indented with many short pricks and points in it. They call it, Sera Cuplissi, that is, The Bridge of justice: upon the which, all the sinful Souls are to pass with the weighty burden of their sins upon their shoulders. And that on the one side of this Bridge shall tumble down (headlong into hell) all those which have been drowned in sin and wickedness in this world: where being consumed with extreme torments in flames of fire, they shall be revived again to the same pains and torments anew; and so shall they continue everlastingly without end. On the other side of this Bridge, all those (who have not been altogether given over to sin and wickedness) shall fall down, not into Hell, but into a certain Purgatory: out of which they shallbe at length freed and delivered sooner or latter, according to the quantity and quality of their sins: and from thence they shall be taken up and received into the joys of Paradise. Moreover they believe, that there is in the midst of Hell a certain Tree growing, which they call, Zoacum Agacci, that is, The Tree of bitterness: which though it grow in the midst of the fiery flames of Hell, yet (such is the will of God) that it is always green and flourishing, with great abundance of apples continually growing on it: which Apples (they say) are like to the heads of devils; and that of these apples the damned Souls shall eat, hoping to cool themselves, & to find some refreshing of their burning heat; but what with the bitterness and poisoned taste of the fruit, and with infernal pains which they endure, the anguish of their tortures shall rather increase and be augmented more and more; and their torments shallbe most grievous and unspeakable: the Devils also shall bind them with fiery chains, & so drag them up and down Hell for their greater plague & torment. Howbeit they affirm, That all those Souls which in the midst & extremity of their torments do call upon the name of God, and crave aid & help from his Majesty, afterwards they shallbe released, and received up into Paradise. And, that none shall rest or remain for ever in Hell without hope of redemption: but only such as do utterly despair of salvation, and do continue hopeless of God's favour and mercy.  
These be the opinions & blind fancies of the Turks concerning the estate of the souls departed, the general resurrection, & last judgement of the dead, with the joys of heaven and hell torments. All which being (as it seemeth) derived unto them by tradition from the corruption of their forefathers, and confirmed in them by the erroneous instruction of their priests and teachers, they do most religiously receive: embracing it rather in a blind zeal to the law and religion of MAHOMET, than upon any good ground or foundation. For being given over to delight in filthy lusts, and vain imaginations, they do serve clean away from the purity of sound religion; neither knowing the true blessedness and felicity of the Soul, nor apprehending aright the mysteries and truth of their salvation.   

Of the several Orders of Religious persons amongst the Turks: and first of their Priests. Cap. 24.  
Having sufficiently unfolded the Doctrine and Traditions of the Turks Law, with the most part of the ceremonies and superstitious opinions: it is now requisite (before we conclude this Book of the sum of their Religion) that we say somewhat of their Priests and religious person: for having made often mention of some of them in sundry places of this Treatise; it shallbe very needful that we show unto you, what and how many kinds of Priests and religious Orders there are amongst them: and what difference and diversity there is between them.  
There be two sorts of Religious or Ecclesiastical persons (if we may so term them) amongst the Turks; namely their Priests: all which (by a general name) they call Talismanni; and are little or nothing differing from secular persons: and their Monks or rather begging Friars, which being in the nature of Regular persons) are tied to certain orders and superstitious rules and observances. Of each kind, there are divers & sundry sorts, as hereafter shallbe particularly declared. Their Talismanni (or Priests) are married, having wives and children, as other Turks: and they go clad after the manner of the secular sort. They are chosen by the People, and have a certain Fee or Stipend allowed them for their maintenance from the Emperor. And if their charge of children be so great, that their ordinary allowance is not able to maintain them: then they do exercise some one Mechanical trade or other (such as befitteth men of a free estate and calling) either by teaching of some school, or by writing of Books (for Printing is not in use amongst them:) and some of them also use meaner crafts, as of Tailors, Shoemakers, or some such manuary occupations, They have not for the most part any great knowledge or learning; but they are held to be sufficiently skilful and learned, if they can read the Alcoran or Musaph. Which being at first written (as they say) in the Arabian tongue, they do repute it a very ill deed to have it translated into the vulgar Turkish language. Such of them as have the knowledge to make any interpretation of the Text, and to expound the meaning thereof unto the people are held to be most profoundly learned, and are esteemed as great doctors. For that such kind of interpreting is the best manner of preaching which they have amongst them. These Talismanni are highly reverenced and regarded of all men: Insomuch, as if any Turk do either strike, or do otherwise offer any outrage to any of them in his person, he is punished with the loss of his hand for his offence: and if such an offender be a christian, he is sure to be burned.  
Of these Priests or Talismanni, there be divers and sundry sorts: some of which are of higher dignity and estimation than others, according to the difference & diversity of their places whereunto they are called, For as in the christian clergy (besides the common and ordinary sorts of Priests and Ministers attending only upon divine service, and the mysteries of our religion:) there be also Bishops, Archbishops, and others, who are worthily admitted to have public government and authority, both in the church and common wealth. So have the Turks likewise in their priesthood sundry offices, functions, and degrees; some of which being only and ordinarily attendant upon the rites and ceremonies of their religion, are reverenced only in regard of their calling & procession: And others having public authority and jurisdiction over all estates & persons, both in causes concerning their religion, & in matters of estate & civil government, are more highly honoured according to the dignity of the place or office wherein they rule and command.  

The office of the Muphtis the chief or high priest of the Turks.  The chiefest and most principal of their Talismanni is one whom they call Muphtis or Mophtis, whose office & dignity amongst the Turks, is not much unlike to that of the high Priests amongst the jews, and of the Popes in the church of Rome: their estimate and reckoning in their several places being in a manner all one and alike: and each of them having no less pre-eminence and authority than other over the people of his own peculiar sect & religion: howbeit this dignity goeth not by hereditary succession, as did the high priesthood of the jews; but the Muphtis is always elected by the Ottoman emperor himself, as were the Popes in times passed by the Roman Emperors. And none is lightly preferred to the degree of Muphtis, but such a one as is most profoundly studied, & well seen in the laws and doctrine of MAHOMET, and is reputed also of a most holy & sincere life. In regard whereof, as he hath the highest & supreme place of honour above all the other Priests; so is he most highly reverenced and honoured of all estates and persons in the Turkish Empire. And the emperor himself holdeth him in that reverence, honour, & account that he doth none other of his subjects. For whensoever the Muphtis goeth abroad forth of his own house (which he useth to do very seldom) his use & custom is first of all to go & visit the emperor: who (as soon as he seethe him coming to salute him, & to do him reverence) presently ariseth out of his seat; and embracing him with great kindness, entertaineth him very friendly and lovingly: And causing him to sit down by him, he giveth him the honour of the Place. Besides, in all matters of consultation wherein the Emperor findeth any great doubt or difficulty, be it touching the estate, either of their religion, wars, or civil policy, he will never resolve nor determine of any thing absolutely without the advice and judgement of the Muphtis.  
Next to the Muphtis is the Cadileschier, 
The office of the Cadileschier among the Turks.  who being chosen also by the Emperor, may be compared in his degree and calling to those whom the christians call patriarchs: or else to the Primates and Metropolitans of any kingdom. Of these there be three only in the Turkish Empire; each of which hath a several part of the empire allotted him to be under his command & jurisdiction. For to one of them are appointed the Turkish Provinces in Europe: the second hath those in Anatolia or Turquy once called Asia the lesser: and the third his authority is over Egypt, and other Provinces in the East of the lesser Asia. Out of all which Provinces whatsoever causes come to be determined by appeal or otherwise, they are brought to be decided before the Cadileschier of that same province whence they arise: notwithstanding that the abode of each of these cadileskers be continually, or for the most part, at Constantinople, or elsewhere wheresoever the Emperor holdeth his court. The honour and reverence done to these is little less than to the Muphtis, both for that they have power and authority aswell over the people, as over the priests, and are reputed great Doctors, and deeply learned in the laws and religion of MAHOMET.  

The office of the Cadi amongst the Turks.  Next in degree to the Cadileschieri are the Cadi, who are as Bishops or doctors in the Turks Law: of these there is a wonderful great number dispersed in every province of the Turkish Empire: every city, town, & village having one Cadi at the least, for the teaching and instructing of the people in the laws and traditions of MAHOMET. Besides that they have the power and authority of justices and Magistrates in their several jurisdictions: and they are ordained for the execution of justice under the Cadileschieri, by whom they are elected, as shallbe elsewhere more at large declared. For all these three offices of the Muphtis, Cadileschieri, and Cadi being instituted and ordained, as well for the administration of civil justice and government of the estate politic of the Turks, as in matters of their law and religion: we shall hereafter have occasion more aptly to discourse of their office and calling, and to discover more fully the nature and power of them, when we come to entreat of the civil policy and government of the Turkish state and Empire. In which respect we have in this place, only glanced at them, to show that they be Priests, which are placed in these high offices and dignities, rather than to manifest at full the nature and quality of their places. Wherefore we will proceed from these superior offices of the Turkish Priesthood, to set down in order the other degrees of the meaner sort of Priests, used about the law and ceremonies of the Turks.  
The next degree of Priests after the three former: 
Of the office of the Modecis or Governors of the Turkish hospitals.  and which is also of more estimate and honour than the ordinary sort of Priests, albeit far inferior to the former, are the Governors of their Hospitals: whom they call Modecis, whose chiefest charge and duty consisteth only in the government and careful ordering of their Hospitals, in receiving and disposing the rents and revenues of their particular houses: & in seeing that all persons maintained within them, or repairing thither, have their due allowance and necessaries ministered and distributed unto them: and to see that every man do perform and observe those duties which are requisite, according to the order and customs prescribed by the foundation of their Hospitals.  
Now touching their ordinary and common sort of Priests. 
Of the ordinary sorts of Priests amongst the Turks.  First they have their Meizin, whose office is (as hath been already touched) to go up into the top of their Turrets within their Mosches a little before the usual hours appointed for public prayers: and there by singing of Songs & Hymns to summon and call together the people unto their prayers and accustomed service. Next to them are their Priests, 
The Meizin, or Turkish Priest which calls the people to prayers.  whom they call Imam: who do only attend and are employed within their Temple about such ceremonies as are there used before the people at the times of public prayers. 
Imam are Turkish priests having care of their cemonies. Antippi, are Turkish priests that read & interpret their Alcoran  Then have they others called Antippi whose Office is upon their festival days and some other times to get up aloft upon certain steps or stairs purposely prepared within their Temples: and there out of some chair (as it were) out of a pulpit, openly to read unto the people out of their Alcoran or some other of their Books the chief points and principles of the Mahometan religion. And these are they (as we have said elsewhere) that do in the end of their service show forth, in the one hand a naked Cimitary, and in the other hand, a Lance; exhorting them for to use and exercise their weapons against the Enemies of their Religion. Besides these Antippi, they have other Priests whom they call Sophi: 
Sophi, Turkish priests employed in singing of Psalms at their times of prayers.  who are appointed only for the singing of Hymns and Psalms after their manner within their Temple, at the times of public prayers. They have also another kind of Priests, whom the Turks and Tartarians call Seiti, or Sithi, but the Moors and Sarracens call them Seriffi, and though they be little or nothing attendant upon the ceremonies or duties of their religion: yet for that they are thought to descend directly from the line of MAHOMET their archprophet, 
Seiti, priests descended of the live of Mahomet.  they are therefore reputed for very holy men: and being reckoned in the number of their Priests, are highly reverenced of all Mahometists. 
Chagi or Fachi, priests of the Turks living by alms.  Another sort of Priests among them, are the Chagis or Fagi, who though they be of the Turkish Priesthood, and not of any monastical or regular profession, yet are in a manner as begging Friars, for that they live altogether of alms like unto the Friar's Mendicants in the Papacy. Their Office is not only to attend in their Mosches upon their divine service, but also to look unto the Relics of their Saints, of which the Turks have many and divers, whom they do hold in most high reverence, and are greatly esteemed by them. Besides, they are to attend upon the corpses of the dead, and to accompany them at their funerals. Both of these sorts of priests the Seiti and the Chagis, are for the most part, a most wicked and detestable kind of men. For being much and often called, or rather hired to testify as witnesses in matters before the Magistrate, they will for a Ducat take a thousand false oaths, especially if it be against a Christian; against whom to use perjury or false witness, they hold it no impiety, but rather a good and meritorious deed. And therefore the christians (who are acquainted with their manners and conditions) do seek both by good words and gifts, to keep and retain them for their friends, because they will not be drawn into danger and extremity of the law by their malicious and villainous disposition to the hazard both of their goods and lives. Thus have we laid open unto you all the several sorts and orders of secular priests amongst the Turks: now will we briefly show you the diversity of their professed religious persons, or begging Friars.   

Of the sundry Orders of religious professed persons, or begging Friars amongst the Turks. Cap. 25.  
THere be four kinds of religious Orders amongst the Turks: all which do seem to be in the nature of Monks or begging Friars, for that they tie themselves to a regular kind of life differing from other men: notwithstanding that the profession of few or none of them is not rightly monastical nor religious, either in solitariness, or in strictness, or austereness of life, neither do they show any holiness or devotion in any of their Orders or Professions: but though they seem to sever themselves from all other men under a colourable show and appearance of religion: yet in very deed they are but as a company of vagabonds, or idle and parasitical persons: who seeking by ease and a lose loitering kind of life to get their livings, do insinuate themselves, and creep into the minds and affections of the superstitious Mahometists by feigned shows and pretences of devotion: and so by the bounty and benevolence of the ignorant & superstitious multitude, do maintain both their estates, & the reputation of their licentious orders: abusing the liberality of the people to the maintenance of their sensuality & lewd lusts, whereunto they are most filthily addicted. And though they be polluted with all kind of unclean and unnatural lusts, and be a most base and contemptible kind of people: yet doth the pretence and colour of their religious Orders, shield & protect them, yeedling them both toleration & favour amongst the Turks. But that you may more plainly see what manner of people they be, we will discourse of each of their Professions and Orders severally by themselves, yet with as much brevity as may be. 
Of the Giomailer, a kind of religious order among the Turks, & of their habit manners, and Customs.   
The first of those four professed Orders of Religion, the Turks call Giomailer. These are a Sect altogether given and addicted to a voluptuous kind of life, and do seem to repose their chiefest felicity in the enjoying of worldly pleasures and delights: little or nothing differing from the old Sect of the Epicures amongst the ancient Ethnics. The most part of them which are professed of this Order, are Gentlemen born and descended of noble blood: and they stand much both upon the Nobility of their Birth, and the greatness of their wealth and riches, as also upon their learning and knowledge. They are (for the most part) men of a goodly stature, and of an excellent comeliness and beauty of body. They are possessed with a singular delight & desire of travail, giving themselves both to see divers foreign and strange Countries, as also to learn the studies, manners, and customs of all Nations: of the which, (to the intent they may the more fully discourse and make report) whatsoever they do see or hear in their Travail worthy of memory and observation, that do they most diligently set down & take note of. Their upper garment is of a violet colour, which being woven without any seam, is fastened close to the neck: and is girt unto them with a girdle richly embroidered or otherwise trimmed with gold, having many silver bells hanging at the same, the which do yield a most sweet and pleasant sound; howbeit, some of them wear them fastened to their knees, and not to their girdles. About their necks they do wear a skin, either of some Lion, or Leopard, or of a Panther, with the legs and claws thereof hanging over their shoulders, or else fastened unto their backs by the ears. The hair of their heads they do use to wear very long, and hanging down over their shoulders, waving and curled: and they keep it marvelous fair and beautiful; for in the Trimming thereof, they employ more pains and labour, than upon any other matter of what importance soever: and that it may show and shine the more beautiful, they do use to trim it with a certain glue or ointment, made of Rosen and certain hairs, such as they use in the making of their water Chamblets. Commonly they do carry a Book in their hands, written in the Persian Tung, in which is contained pleasant Songs and Sonnets of Love, made in rhymes and meeter. Their manner is to go bareheaded, and with shoes made of small cords or ropes. When many of them do meet together, there is a wonderful sweet Harmony and Music made with the noise of their Bells. If they happen to meet with any young man of a beautiful & fair complexion, their manner is to fall into a Round, joining hands together, and so to enclose him in between them (as it were in a Circle) endeavouring to delight & ravish him with their music; which they do make so to agree with the sound of their bells, that it causeth a most excellent and wonderful sweet consent of music, insomuch: as the People (of all hands) come running & wondering at it. With this sweet and melodious kind of music, they do use to frequent & resort to men's houses, especially of Artificers; who do give unto every one of them that sing, an Asper. These Giomailer are wonderfully addicted to the love both of women and of young men: and they seek by all means & devices possible, to draw both the one and the other of them to the fulfilling of their lewd and beastly lusts. For being thus given over altogether to their pleasures, they do wander up and down throughout all Cities, Towns and Countries where they list, seeking opportunity to fulfil their sensual and filthy appetites. They are termed generally by the Turks, The Religious Brethren of Love: but are indeed fit to be compared to swine and hogs; as being given over to sensuality, voluptuousness and Epicurism, rather than to be reckoned in the number of men devoted to holiness or religion.  
The second Order of religious Persons amongst the Turks, are called Calenderi: 
Of the Calenderi, a kind of religious order amongst the Turks: and of their habit, manners, and customs.  and are a Sect quite contrary to the former: for these do profess perpetual Virginity, and precise Continency and Chastity. They do use certain Temples peculiar and proper to their Sect only, (differing from the other Mosches of the Turks) which they call Tecchio. And upon the Gates of those Temples, they have these words written; Caedan ormac, Dil Ersin Cusciunge, Alcha checciur: which is, Whosoever is disposed to enter into our religion, he must conform himself to our order and manner of living: and must not in any case, nor at any time violate his vow of perpetual chastity and Virginity.  
Their upper Garment is a Gown fashioned like a sheet foursquare, which is made of wool and horse-hair woven together. Commonly they wear not any hair on their heads, but keep them shaven, & covered with a kind of broad hat, such as the ancient Priests of Greece were wont to use: which being made of horsehayre, are unshorn, not much unlike our thrummed Hats, but having the ends of the hairs hanging down from them the length of a span or more; and are of such stiffness, as they can hardly be bend any way. Upon their cares, and about their necks and arms, they use to wear certain iron Rings; and they have also a hole bored through the skin under their privities, where they do wear a Ring either of iron or of silver, of three or four pound weight: by means whereof (howsoever they be otherwise by nature addicted) all desire and opportunity of luxuriousness and incontinency is taken from them; and so they do the more easily keep their chastity, according to their profession. These also do use to go wandering up and down the Country, reading unto the people (out of certain Books) Verses written in Rhyme or Meeter by one Nerzimi; 
Nerzimi, one of the order of the Turkish Calendar i● martyred for confessing the deity of Christ.  who (in former time) was a man of principal account and fame in their Sect and Profession: and (as they report) was put to death, having his skin flayed off his body, for writing and teaching certain Points of Doctrine contrary to the Law of MAHOMET: and (as some writ) for acknowledging the Deity and humanity of Christ, and confessing him to be both God & man.. They do observe very precisely and devoutly the Orders and Institutions of this Nerzimi: & they live altogether upon Alms. There have been some Christians, who have seen & read part of those Books written by the said Nerzimi, and they say, that they do favour more of Christianity than of Mahometisme; & that there are many things comprehended in them, which both for excellency of art and cunning, and for elegancy of Rhythms and Verse (according to the manner of that language) are very commendable & praiseworthy.  
A third Order of Religion amongst the Turks, 
Of the dervishes or Deruisi, a kind of religious Order amongst the Turks: and of their habit, manners, and customs.  is that of the Deruisi or dervishes; whose chiefest care and profession is mirth and pastime: as affecting and studying nothing more, than how to spend their time, and pass away their days in merriment and solace. Their guise is, to go clad or covered with two Sheep's skins dried in the Sun; one of which hanging behind at their backs, and the other before at their breasts, and reaching down to their knees, are fastened together about their necks. Other apparel they wear not any but go altogether naked: and (because they love not to have any hair seen upon any part of their bodies) they use to shave themselves often, and all over. They carry in their hands a Club full of knots, and of a reasonable bigness: & upon their heads they wear a kind of hat of two spans long. They have holes bored in their ears, wherein they hang rings set with rich & precious Stones. Throughout all parts of the Turks Dominions, they have Monasteries or Houses wherein they dwell, & do use great Hospitality to all travelers and Passengers. In the Summer season they seek their living by begging: all which time they spend not any thing at home in housekeeping. When they do ask the alms of any person, they do it in these terms; Sciai mere Daneschine, that is: Give us our Alms for the love of that worthy man Hali: 
Hali the son in law of Mahomet & Scidibattal, two Patrons highly honoured of the dervishes.  who being the son in law of Mahomet, was always the foremost man in Battle, amongst our Predecessors, professing the Mahomet an Faith and Religion. They do celebrate the memory of another also, whom they have in great reverence and estimation: and they call him Scidibattal, whose Sepulchre they do much glory and boast of in Anatolia or Turkey: And they say that he was the first that conquered a great part of the Turkish Empire by his prowess and force of Arms. There is a Monastery adjoining to that Sepulchre, in the which do live above 500 of that sect and order. And every year thither do assemble out of divers nations above 8000. of these dervishes: where they do hold a convocation or Synod: and for seven whole days together do spend the time only in the recreating of themselves with great pleasure and delight. Their chief governor or General (as they term him) they call Assambaba: that is, The father of all fathers: There are amongst them very many young men of greater learning and judgement than the residue, who being clothed in certain white garments hanging down to their knees, do every one of them severally repeat some notable and worthy History, in their general assembly before the whole company. All which Histories they do register down, and collect together in one Book: setting to each History the name of the party that repeated it. This book do they present to their Assambaba: And in those Histories for the most part are contained such strange and admirable things, as themselves have seen and observed in the course and time of their Travel and Pilgrimages made throughout several Counties. During their abode in that place, upon the Frydaie (which is with them a great Festival Holy day) they do repair into a green Meadow, not far distant from their Monastery, and there they do Feast together, having a notable banquet or feast, with variety of dainties purposely provided for them: In the which the Assambaba first taketh his place in the midst, and next to him do sit the most learned of those young men which are clothed in white, and so the residue in order. When they have dined, the governor arising upon his knees, and all the company doing the like with him; they do (after their manner) use a solemn Prayer, wherein they do call upon God: Which prayer being ended, all of them with a loud and high voice do cry all at once, Alacabull Eilege: that is, O God let this our prayer be acceptable unto thee. Then cometh to the Governor, certain young men called Cuccegler, who do use to carry always about with them in a Skin, the powder of a certain herb beaten very small; the virtue whereof is such, that it will procure mirth and gladness in any man, as if he were drunken with excellent good Wine: This herb in their language they call Asserai. Out of this Skin, 
Asserai, the name of an herb used by the Turks: and the virtue thereof.  first the Governor, and then every man in order each after other, taketh a part of that powder and eateth it; which done, they cause certain histories to be read out of the book which was presented to their governor. After this, they depart from thence into another place near their Monastery, where is prepared for them a huge fire, having as much wood as a hundredth beasts or more can well carry. About this fire they dance in a round hand in hand altogether, singing songs in praise of their Sect and Order. Their Dance being ended, every man taketh a sharp pointed knife, wherewith they do raze and cut the skin either of their arms, legs, thighs, or breasts, engraving upon them the forms and pictures either of boughs, leaves, or flowers, or of a heart, or some such like figures, as if they were cutting & imprinting the same in wood. In the doing whereof they do utter this speech; This I cut for the love of such a woman. When they have thus done they set them down by the fire, & drying their wounds with the warm ashes, they bathe them with their own urine (which they have provided ready before hand) and then cover them with cotton or bombast wet and moistened with the same; wherewith as soon as their wounds are well and thoroughly dried, they are perfectly sound and cured. Upon the last day of their feasting, (having taken their leave of their Governor) they depart thence in Troops or Squadrons (after the manner of armed Soldiers) with their Banners displayed & Drums sounding before them: and so do they return every one to their own Dwelling or Monastery, craving the alms of all persons, and in all places, wheresoever they pass in their journey. 
Of the Torlacchis, a religious order of the Turks, and of their habit, manners, and customs.   
The fourth and last religious Order of the Turks, are those whom they call Torlacchi; who using the like habit with the dervishes, are clothed likewise in sheepskins, having all the other parts of their body naked. Howbeit they use not any kind of hats, or covering on their heads: but being close shaven do go bareheaded both winter and summer: and against the inconvenience and violence of the cold, they do use to anoint their heads with oil. They have a custom also to burn their Temples with old clouts and rags, to the intent they may prevent the falling of the rheum into their eyes, to the endangering of their sight. Their life is altogether brutish, and little differing from wild beasts, being not unlike to the most miserable and wretched sort of Beggars amongst us. They are altogether unlearned, and without askill, knowledge, or experience in any Art or or mystery: and being utterly devoid of virtue and all goodness they have no means nor course to live by, but only by begging. They go up and down the towns and villages of the Turkish empire, daily and hourly haunting and visiting the Taverns, Victualling houses, the common Baths, and such like places, taking every where, and in all places occasion and opportunity how to fill their bellies at the charge of others. Many times also they do wander in troops and companies in the country, frequenting desert and solitary places: where if they happen to meet with any having clothes or money in their purses, these fellows being naked, poor and needy, will soon lighten and despoil them of the same. As they go up and down the towns, villages, and hamlets, if they chance to come in place or company with any simple women, they profess themselves to be cunning and skilful in Palmistry and telling fortunes: & whilst in looking upon their hands, they do promise to foretell what shall afterwards betide and happen unto them; they do in the mean time search for their purses with a purpose to pick or cut them, by that means, either robbing, or else cosining & deceiving them of their money: Not much unlike that kind of people which with us are commonly known by the name of Egyptians. With these their cunning & shifting devices, they do often get of foolish women, & such other simple & ignorant persons both bread, eggs, cheese, & other victuals; enabling themselves by these means to the practising of new and greater villainies. Sometimes they will lead about with them some old man of a great age, whom they will worship & adore, as if he were endued with some divine holiness & sanctity, and as one sent from heaven; using the feigned and dissembled holiness of this supposed Saint, for the furthering and advancing of their wicked fraud and cozenage: For when they come into any village, & happen to approach near any house wherein they suppose any to dwell that is rich and wealthy, they cause this old man suddenly to bend down his body, whilst themselves in the mean time standing about him with great show of humility & devotion, do in great admiration observe his gesture & speeches. Then the old Fox framing his countenance to a kind of austerity and sadness, doth feign great devotion and holiness, yet using very few words; but when he doth speak, his speeches are full of darkness and obscurity, pretending great gravity, and tending in show to the revelation of great secrets & divine mysteries: Sometimes he lifteth up suddenly his eyes and hands unto heaven, feigning himself to be in a trance or ecstasy, as one ravished in spirit, & rapt (as it were) out of himself into some heavenly contemplation: And then will he use great & glorious speeches, but somewhat more plain & open, & not so obscure as the former. After which turning himself about to those that stand near him (whom he seemeth then to take as his disciples & followers) he saith unto them: O my Sons, convey me speedily from this place, for when as even now I did cast up my eyes unto the heavens, I found by divine revelation, that there is a great plague ordained for this village, & that a most cruel & fearful destruction doth hang over the heads of the inhabitants. His disciples having heard him utter these words (like a company of false knaves that are cunning in all kind of deceit & mischief) do craftily entreat him with great earnestness to pray unto God in their behalf, that it would please his divine majesty to remove & turn away both from that place and people, the plague imminent upon them, & to have mercy & compassion on them. This old cosining companion seeming to be won by their entreaty & persuasion seemeth nothing difficult in condescending to their requests, but with singular shows of hearty zeal & devotion, maketh as if he did pray unto God for their safety & preservation, by which cunning & deceitful practices, the simple & foolish inhabitants are soon & easily induced to bestow their alms & charity, with great bounty & liberality upon these lewd & shifting mates whom they repute for great prophets, that at their departure, they go away laden with the rewards that are given & bestowed upon them. Thus do they go wandering & raging up & down in all places, making good cheer, & recreating themselves at other men's costs & charges, taking great pleasure to jest & scoff at the foolish simplicity of the ignorant multitude whom they have so abused and cozened with their juggling tricks and devices. These Torlacchis do use at their meals, to eat of the same herb which the dervishes do eat of, to the intent they may be the more merry and pleasant at their meat. Their manner is to sleep upon the bare ground: being as void of shame, as they are bare and naked of apparel. They fear not, like bruit and savage beasts, to commit any kind of filthiness, not only each with other, and amongst themselves without any respect or difference: but sometimes also with bruit and unreasonable creatures. And yet notwithstanding these their lewd and abominable villainies and brutish customs: they will not spare to brag and boast of their order and profession as if it were most holy and religious. And the Turks likewise, for the most part do repute these Torlacchis so much the more holy and religious, by how much the more they are addicted and inclined to their brutish wickedness.  
Of the villainous disposition of these Torlacchis, there is extant a strange & memorable example, happening in the time of Bajazeth the second, Emperor of the Turks: one of their Order coming to crave the alms and devotion of the Sultan as he was riding abroad, suddenly from under his garment drew a sword, wherewith he assaulted the Emperor, with full purpose to have murdered him; but by reason that the horse (whereon Bajazeth road) was terrified and started back, 
Bajazeth the second emperor of the Turks in danger to have been murdered by one of the Torlacchis.  the blow fell short, and the Emperor escaped without hurt, howbeit that the horse was wounded with the stroke. Whereupon one of the Bassas then in presence with the Sultan (named Schender) with an iron Mace (which the Turks call Busgodan) striking the Villain upon the head, beat out his brains, and so slew him dead on the the place. By reason of this desperate attempt, & for that the whole Order of these Torlacchis was generally given to murders, robberies, 
The Order of the Torlacchis banished by Bajazeth the Second, and restored by Selim the first.  and such like heinous and detested villainies; Bajazeth caused all of them to be banished out of his Empire & Dominions. Insomuch, as their order was at that time well-near extinguished and destroyed; had not Selim the First (the Son of that Bajazeth) granted them afterwards leave and liberty to return: Ordaining, that from thenceforth they should be punished for their wicked and mischievous misdeeds, according as the quality of their offences should require. Marin Barletius (in his History of the life of Scanderbag) writeth, that it was the order of the dervishes that were thus exiled by Bajazeth, for their manifold and wicked misdeeds: but the evident testimonies of other histories (which have recorded this Accident, and do seem to have been well acquainted with the estate and affairs of the Turks in that age) and the wicked manners of these Torlacchis, (addicted to all kinds of mischief and villainy, contrary to the Order of the dervishes, whose chief profession is their pleasure) do show apparently, that it was the Order of the Torlacchis that was thus exiled: although that afterwards it was again revived and recontinued. By means whereof, both the practice and memory of their wicked and beastly manners, and of their profane and irriligious customs, is (at this day) still nourished and maintained; which (otherwise) had been either quite forgotten, or else worthily suppressed and extinguished.  
Thus are we come to a Conclusion of this Book: wherein we have laid open unto you (with as much brevity as may be) the whole sum and substance of the Turks Religion, out of the true Grounds & Principles of their Law: with a Relation of their most notable Ceremonies, Traditions, and Opinions; and of their divers Orders of their Priests and Religious Persons. By the Discovery whereof (if it be lawful to compare their Sect with the Profession of Christianity) you may see as great & evident difference between them, as there is between light and darkness, and between the glorious brightness of the Sun, and the obscure darkness of the Night. For like as the pleasant and sweet herbs and fruits set and planted by the art and industry of man in fruitful gardens & orchards, are of a far more delicate taste and savour, than the wild weeds and herbs of the fields, growing at random on the barren Rocks, Mountains and Deserts: so the Christian religion is of a most excellent and divine nature, and full of heavenly comfort and consolation to all those that know God aright according to his word; and it leadeth them the true way to endless and perfect felicity: whereas the Mahometists (following the vanity of fond and fantastical illusions (little differing from the impiety & infidelity of the Ethnics) do err and wander in the Labyrinth of strange superstitions. In the which, whilst they seek after an imaginary felicity, they do plunge themselves into the depth of all blasphemy & idolatry: wherein sticing fast, (as Flies entangled in a Spider's web) they do miserably perish in the blindness of their hearts, and so make shipwreck both of their souls and bodies. Notwithstanding, howsoever their Religion be erroneous and abominable: and though God himself have it in hatred and detestation (as being opposite to his truth, and derogating from the majesty of his Deity): yet hath God suffered these reprobates to prevail against the Christians, because they have not walked in the right way and truth of his religion: not with that sincerity, reverence and due obedience, as becometh the Professors of Christian piety. For the cry of their sins having pierced the Heavens, hath brought down upon them a most heavy vengeance; and hath drawn the sword of these Miscreants against them, & against the places of their Habitation; as a just plague for all their unthankfulness, security and negligence. Whereof we have at this day too too lamentable a proof & experience by the prosperous success which that People hath had in their Conquests gotten upon many great Kingdoms, Nations, and Provinces of Christendom. The manner of whose ruin and miserable subversion, shallbe ere long represented unto you in our History of the Ottoman Kings and Emperors.  
FINIS.    

LONDON, Printed for William Stansby. 1597.