Good Reader read the Preface, or else read nothing.   

THE TRAVELS OF certain Englishmen into Africa, Asia, Troy, Bythinia, Thracia, and to the Black Sea.  
AND into Syria, Cilicia, Pisidia, Mesopotamia, Damascus, Canaan, Galilee, Samaria, judea, Palestina, Jerusalem, jericho, and to the Red Sea: and to sundry other places.  
Begun in the year of jubilee 1600. and by some of them finished this year 1608. The others not yet returned.  
Very profitable for the help of travelers, and no less delightful to all persons who take pleasure to hear of the Manners, Government, Religion, and Customs of Foreign and Heathen Countries.  
LONDON. Printed by Th. Haveland, for W. Aspley, and are to be sold at his shop in Paul's Churchyard, at the sign of the Parrot. 1609.   

THE PREFACE TO the READER.  
I Find (gentle Reader) in Histories commended unto us▪ the painful travels of some (both by Sea and by Land) which visited far countries, that they might be made more wise and learned. For this purpose Pythagoras traveled into Egypt to hear the M●●●phiticall Poets. plato leaving Athens, where he taught with great commendation 〈◊〉 into Italy to Archit●● of ●arentum, that he might learn somewhat of that Philosopher and Disciple of Pythag●●as.) Apollonius (with no less labour than danger and cost) passed and iourneied to the furthest par●● of 〈◊〉 to the Philosophers there, that he might hear Hierarches, sitting in a throne of gold, and drinking of the Well of Tantalus, disputing amongst a few Scholars, of Nature, of Manners, of the course of 〈◊〉 and Statres▪ from thence, returning by the Elamites, Babylonians, Chalda●ns, Medes, Assyrians, Palestines; he came to Alexandria: and from thence to Aethiopia, that he might see the Philosophers in India, which went always naked, and the Table of the Sun, which was famous throughout the world. Solon went from Graecia to Egypt for a like purpose. All these traveled to get wisdom and learning.  
It is written of Hierome, that he went from Dalmatia to Rome; from thence to Germany; then to Constantinople; then to Alexandria; then to jerusalem; only to see and hear famous men, that he might always go forward in wisdom.  
jacob in his old age traveled into Egypt, partly constrained by necessity, and partly for love of joseph. The Queène of the South, a woman (whom Aristotle calleth imperfect creatures) traveled far to hear the wisdom of Sol●mon.  
Amongst us there have been (and are still) sundry travelers of great name, which have enterprised and taken in hand great Voyages, and dangerous journeys; Some to Venice, some to Rome, some to Constantinople, some to jerusalem, some to Syria, some to Persia, some to the Turk, some to the Barbarians: And these have traveled upon divers respects: Some for pleasure, some for profit, some to see their manners, some to learn their languages, some to get experience, some to get wisdom and knowledge; not sparing any cost, fearing any danger, nor refusing any pains. Others would travel, but are loath to be at any charges. Others would be at the cost, but fear to expose themselves to dangers by Sea and by Land. It is good (say they) to sleep in a whole skin. They cannot abide to be tossed and tumbled like tennis-bals on the turbulent and tempestuous seas, as Ovid in his exile complained he was, when he said, Eleg. 2.  
Me miserum, quanti montes voluuntur aquarum,  
jamiam tacturos ●idera summa putes.  
Quanta diducto subsidunt a●quore valles,  
●amiam tacturas Tartara nigra putes.  
That is,  
What boisterous billows now (O wretch!)  
Amidst the waves we spy,  
As I forthwith should have been heaved  
To touch the Azure sky?  
What vacant valleys be there set  
In swallowing Seas so wrought,  
As presently thou look'st I should  
To dreary hell be brought?  
Aeneas was tossed with a like tempest, as Virgil finely describeth it, Aeneid. 1. which place is well known to all young scholars. And these fresh water soldiers discourage themselves from travel, and say, It was one of the three things which Cato repented, to travel by Sea when he might have gone by Land: And a charge that Antigonus gave his sons (when they were tossed with a tempest) Remember (my sons) and warn your posterity of it, that they never hazard themselves upon such adventures. For Sailors and Adventurers (as one saith very well) are neither amongst the living, nor amongst the dead: they hang between both, ready to offer up their souls to every flaw of wind and billow of water wherewith they are assaulted, especially to every stormy wind, and huge sea. And it is more safe (say they) to stand upon the shore, and to see the raging of the waters from the sea banks, than to be tossed thereupon, and endangered thereby.  
Wherefore (albeit I be no great traveler myself) yet to set forth the praise of the one, who have been at the cost, hazarded the danger, and returned with credit; and to help the pusillanimity of others who fear to undertake the travel in regard of the danger; and to relieve the misery of others, who are loath to be at the cost though they delight to hear and see strange countries, people, and manners: I have thought good to publish the travels of others, which lately (by good chance) is come unto my hands, after the death of Master Bezaliell Biddulph a learned and religious gentleman, to whom they were first written. In whose study (amongst his letters and loose papers) was found first of all a Copy of a voyage to jerusalem by Land, from Aleppo in Syria Comagena, not long since undertaken and performed by five Englishmen there sojourning, viz Master William Biddulph (Preacher to the Company of English Merchants resident in Aleppo) Master jeffrey Kirbie Merchant, Master Edward Abbot Merchant, Master john Elkin gentleman, and jasper Tyon jeweller.  
This vo●age was well penned, and generally well liked of all that saw it, who craved copies thereof, by which means at length it came to my hands: which I thoroughly perusing; and finding therein mention made of former Letters, concerning other voyages by one of these five travelers formerly performed, directed to the said Gentleman Bezaliel Biddulph: I could not satisfy myself until (by the means of friends) I came to the sight of the rest also, which were many in number, at least twenty letters, besides the voyage to jerusalem, all directed unto one man: Some by the Preacher above named, master William Biddulph: and some by his brother Peter Biddulph Lapidary and Diamond cutter in those Countries. Out of all which Letters I have gathered the matter therein contained, (leaving out only some salutations and private matters) and have thought good (for the help of travelers and delight of others) to make one body of them, and (without the consent of either of them) to put them in print. For the one of these two brethren is yet beyond the Seas; the other (after ten years travel) is lately arrived into England, and hath sundry times been requested (by divers of his good friends) to publish his travels, but he could never be persuaded so to do, but answered▪ that he knew how to spend his time better, and that he was not ignorant of the incredulity of others in such cases, who will hardly believe any thing but that which they themselves have seen; and when they hear any thing that seemeth strange unto them, they reply, that travelers may lie by authority: but they are liars themselves which say so; for travelers have no more authority to lie than others, neither will they arrogate unto themselves more liberty to lie than others, especially being men that fear God, as they (of all others) should be, who go down to the Sea in ships, and see the works of the Lord both by Sea and by Land, and his wonders in the deep.  
In regard whereof, he hath been so far from printing his travels, that he (being a very modest man) taketh no delight to speak thereof, except it be unto some familiar friend. But for that old acquaintance which I have had with him (having been his scholar) and that mutual love betwixt us of long continuance; I was so bold to make known unto him, that I had seen all the letters which both he and his brother Peter Biddulph had written to their friend Bezaliel Biddulph, (wherein they discoursed of all their travels) and what pains I had taken to gather them together for mine own delight, and direction in my travels, which I purposed shortly to undertake. Whereupon he requested me to keep them secret to myself, which I told him I had done, forasmuch as I had read in one of his letters to Mr. Bezaliel Biddulph, the like request, which he made unto him in these words: I pray you keep my Letters to yourself, lest whiles to give content unto you in writing what you would, I receive discontent myself in hearing what I would not.  
Hereby I found him very affable, and willing to confer with me of his travels, and to give me direction for mine, and to resolve me in any thing I desired, concealing my purpose of imprinting them, when (by conference with him and other travelers into those parts) I had perfected them. Yet, forasmuch as a public good is to be preferred before a private, I could not but impart unto others that which I myself had learned of others: For that which Persius speaketh interrogatively, in this case I understand positively:  Scire tuum nihil est, nisi te scire hoc sciat alter: 
That is,  
It is nothing for thee a good thing to know,  
Unless thou impart it toothers also.  
And who knoweth what good may redound unto others, by reading of this discourse of other Countries? For hereby all men may see how God hath blessed our Country above others, and be stirred up to thankfulness.  
Hereby subjects may learn to love, honour, and obey their good and gracious King, when they shall read of the tyrannous government of other Countries, and of the merciful government of theirs.  
Hereby hearers may learn to love and reverence their Pastors, and to thank God for the inestimable benefit of the preaching of the word amongst them; when they shall read in what blindness and palpable ignorance other nations live, not knowing the right hand from the left in matters that concern the kingdom of Heaven, and yet reverence and honour their blind guides and superstitious Churchmen like Angels, and provide for their maintenance royally.  
here wives may learn to love their husbands, when they shall read in what slavery women live in other countries, and in what awe and subjection to their husbands, and what liberty and freedom they themselves enjoy.  
Hereby servants may be taught to be faithful and dutiful to their Masters, when they shall read of the brutish and barbarous immanity in other Countries of masters towards their servants; who not only beat them like dogs, but sell them at their pleasure, and sometimes kill them for small offences.  
here rich men may learn to be thankful to God, not only for their liberty and freedom of their Conscience and persons; but of their goods also: when they shall read, how in other countries no man is master of his own, but as the fattest ox is nearest unto the slaughter, so the richest men are nearest unto death.  
Here poor men may learn to be thankful to God for their benefactors, and not to be repining and impatient beggars (as many of them are) when they shall read how in other countries the poor live like brute beasts, on grass and water, the rich having no more mercy on them, than the rich glutton had of Lazarus.  
here they that travel in England may learn what a benefit it is to have the refuge of Inns in their travel, and be content to pay well for it, where they are well used: whereas in other countries they lodge without doors all night and carry their provision with them.  
And the publishing hereof without the Author's consent may perhaps be an inducement unto him to enlarge this discourse, by adding thereunto the diversities of Religions in those countries, and what conference and disputation he hath had with jews, Jesuits, and people of sundry other countries: and by perfiting any thing which herein shall be thought imperfect.  
And yet I have had conference with one of the Authors, and showed his Letters unto many other travelers of good judgement, who have been in those parts, and all of them subscribe unto the truth of every thing therein contained. And of myself I have set down nothing but what I either have found in the Letters of these two brethren (master William Biddulph, and Peter Biddulph) or else (by conference with one of them and sundry other travelers of credit) heard spoken and delivered for truth.  
Only in two things (I confess) I have been somewhat bold with mine Authors. First, in the number of their: letters for whereas they wrote very many letters, and his companions went thither only as travelers to see the Holy Land.  
Again, if it were his own doing, he being both wise and Religious (as he is accounted) would never be so simple to publish his own disgrace in Print, in going to Mass, and observing many other ceremonies as are mentioned in that book which goeth forth under his name.  
In the voyage of the five Englishmen from Syria to judaea, (which is the last letter) I have written only of their travels thither, and such things as they saw there, but nothing of their return, for I could not meet with any letter wherein my Author had written thereof, neither could I learn it of him by conference with him, for when I spoke unto him thereof, desiring him to set it down in writing for my further direction, I could have no other answer of him but this which Aeneas spoke to Queen Dido, as Vigil. setteth it down Aeneid. lib. 2.  Infandum regina jubes renovare dolorem. 
that is,  
A doleful work me to renew  
(Dear friend) you crave, wherefore adieu.  
Whereby I perceived he took no pleasure to talk of it, and less to write of it. The reason, I understood by others; because it was more dangerous, troublesome, and tedious to him then all the rest of his voyage: for many nights they slept in the open fields, when it reigned all night exceeding fast, and in the day time they were often dangered by thieves, and oftentimes in the night they were glad to hire a guard to watch whiles they slept, for fear lest their throats should be cut whiles they were asleep: and many other miseries they were subject unto, as hunger and thirst, heat in the day, cold (being harborles) in the night.  
And besides many miseries which he hath endured by land; he hath very narrowly escaped many extreme dangers by Sea, whereof I will mention only one, which I have heard, not only from his own mouth (with grateful memory unto God for his miraculous and unexpected preservation) but also from others who were in the same danger with him. In relation whereof they all agree in one, that it was on this manner.  
Ann. Dom. 1605 Febr. 9 He, with some other Englishmen, viz. Samson Newport, and his brother Edward Newport, Edward Concke, Martin Kentish, William Welch, Thomas Mania●d, and others: having occasion to travel from Constantinople to Zante (for want of an English ship) embarked themselves in a Raguzean ship which was bound thither. Wherein they sailed safely, until they came amongst the Cycladeses, or the 53. Isles in the Arches, where they were a while becalmed over against Milo, where they were minded to touch.  
But suddenly this calm was turned to a storm, which speedily drove them out of the sight of Milo, and Amimilo, and so confounded the Raguzean Mariners (being no skilful Navigators) that they knew not where they were, (an uncomfortable case in such a dangerous place, amongst so many islands so thick together.) Before them they saw land in three places, yet none of them knew whether it were the main land, or some Island, and therefore were ignorant what course to take. The providence of God so directed, that they passed so near the I'll Serigotta, as seldom or never any ship did, and not rush upon the rocks.  
When they were past this Island, they were out of the Arches or Cycladeses, and had sea-room enough, which was some comfort.  
But the ignorance of the Mariners, The violence of the storm, The weakness of the ship, and the profaneness of the company with whom he was shipped, were great causes of discomfort.  
The Mariners were ignorant, not accustomed to sail by compass or cunding of the ship, but by the eye and view, and to be still in sight of land, The storm still increased more vehemently, and continued three days and three nights together; during which time, they could neither eat nor drink, nor sleep. The ship was weak and half full of water, ready to be split in pieces with every blast of wind, or to be devoured by every wave of the Sea.  
The boat which the ship towed after her, was cut off, and let go at random without hope of ever seeing it again, lest it should be full of water, and sink, and draw the ship also under water. The company as they were of divers nations, so of divers natures: and as they differed in religion, so likewise in their conversation and carriage, during the continuance of this tempest. For the storm increased, the air thundered, the winds blustered, the Sea raged, and the waves thereof arising like mighty mountains, tossed up the ship (to use the Poet's Hyperbole) sometimes as high as heaven, and by and by tumbled her down again as low as hell; so that (as the Psalmist speaketh, Psal. 107. 27.) They were tossed to and fro, and staggered like drunken men, and all their cunning being gone, every man called upon his god (like the Mariners in jonas ship.) The Raguzeans and Italians called upon all the gods and goddesses, the He Saints, and She Saints, and cast Grand Benedicta into the sea, to assuage the madness thereof. Which nothing prevailing, the master of the ship called master Samson Newport (an English Merchant) and told him in Italian that he understood that the signor Reverendo Dot●ore Inglese: that is, That the reverend English Doctor (who was in his ship) had been at jerusalem, and requested him to speak unto him, if he had any holy relics in his chest which he brought from jerusalem, to give him some to throw into the Sea, to pacify the rage thereof. M. Newport made answer, that he knew that their English Preacher had no such Relics as he desired.  
Then there was nothing amongst the superstitious Papists, but weeping and wring of hands; some preparing boards ready to cast themselves into the Sea, looking at every blast when the ship would be disjointed and shaken asunder: Others pattering on beads, and making large vows to Madonna de Lauretta, if she would deliver them; and to this Saint and that Saint, if they escaped.  
The Master of the ship, called Andrea, and his brother Stephano, (being both owners of the ship) said, that surely the English Doctor was a conjuror, for they never saw him without a book in his hand, but still reading, until (by his learning) he had raised a storm upon them; and thought it best to make a jonas of him, and to cast both him and his books into the Sea: which they had done indeed, if God (in mercy towards him) had not prevented them; for our Englishmen (like good Christians) having learned out of the Scriptures (Psal. 46. 1.) That God is a pre●ent help in time of trouble, and hath promised to deliver them that call upon him in time of trouble, gave themselves both jointly and severally to prayer, and all the time of this tempest cried unto the Lord in their trouble, and he brought them out of their distress. He turned the storm to calm, so that the waves thereof were still. And so (at length) by the providence of God, they came all safely to their desired Port, where they heard of many ships (as some reported, fifty) which were cast away in that storm, out of which they were delivered. Many such desperate plunges hath he escaped in his ten years travel, which I have heard of, but forbear (for brevities sake) to speak of.  
These things considered, I thought it not meet to press him any further therewith, lest the remembrance of former miseries, should be a cause of fresh sorrows, knowing that he hath endured much hardness both by sea and by land, & so much as may seem admirable, yea, almost incredible that such a spare lean man, and of such a weak body (as he seemed to be of) should endure in ten years tedious travel together. And yet notwithstanding his continual dangers both by sea and by land, he hath continued still to preach the Gospel constantly and boldly (in Heathen countries) both by sea and by land; received great honour amongst them; and is now at length (by the providence of God) returned into his native country in health and safety to preach the Gospel wheresoever it shall please God to call him: and is at this day the greatest traveler (of a man of his calling, that I know) in all England both by sea and land.  
By land, he hath traveled further than jacob, and the same way that jacob did from Hebron to Padan Aram, and hath had as hard lodging in his travel as jacob had, viz. the ground to his bed, a stone for his pillow, the sky for his covering, and sometimes the air for his supper.  
By Sea, farther than S. Paul, than Aeneas, or Ulysses have done, and all the whole way that they all have traveled, and further.  
Wherefore (gentle Reader) if thou take in good part these his travels, and my pains and labour in collecting them together, it may perhaps encourage him to enlarge them, and me to procure them, and to add thereunto his conference and disputations with jews, jesuits, and sundry other nations (which I understand he hath had with them) and such arguments as have been used on both sides, & letters in sundry languages which have been written on both sides from one to another.  
In the mean time, I leave him (with his four fellow travelers) sojourning at the earthly jerusalem; and thee (gentle Reader) traveling towards the heavenly jerusalem: where God grant at length we may all arrive, JESUS CHRIST being our Pilot and jenisary to conduct us thereunto, AMEN.  
Thine ever in the Lord, THEOPHILUS LAVENDER.   

The Travels of certain Englishmen into Heathen Countries, set forth by their Letters: the Contents whereof are here set down, as followeth. (* ⁎ *)  

THe first Letter was written from Constantinople, the Primate and Metropolitan City in all Thracia, wherein the Author cert●fi●th his friend of his voyage from England thither, and of such famous places, and memorable matters as he saw and observed in the way thither. pag. 1.  
II. The second was seat from the same renowned City, wherein he describeth Constantinople from the beginning hitherto, showing the first building, destruction, re-edifying, and government of the same unto this present day, and what Antiquities are to be seen therein pag. 17.  
III. The third was written from Aleppo in Syria Comagena, wherein the Author most judiciously and learnedly discourseth of his voyage from Constantinople thither; and describeth both generally the whole Country of Syria, and particularly the City of Aleppo, the chiefest City (for traffic) therein: and showeth, that Aleppo is inhabited by people of sundry Countries; with the Religion, Government, Manners, and Customs of every Nation there dwelling or sojourning, which is of all the rest most pleasant to read, for the variety of matters therein contained. pag. 31.  
FOUR The fourth and last letter was written from jerusalem, wherein he maketh relation of his travel by Land, together with four other Englishmen, from the City of Aleppo in Syria Comagena, to jerusalem, by the Sea of Galilee or Tyberias, and Lake of Genezareth, and so thorough the whole Land of Canaan, which way was never traveled by any Englishman before, neither possibly can be traveled again at this day, in regard of the turbulent and troublesome estate of those Countries, which is like every day to grow worse rather than better. And this journey may be called Jacob's journey, because all the whole way which they traveled thither, is the way which jacob traveled from Bethel or Beershebah, to his uncle Laban's house at Padan Aram in Mesopotamia. pag. 86.   
And this may serve partly for a Confirmation of M. Henry Tymberley his voyage from Grand Cayro in Egypt (formerly called Memphis) to jerusalem, performed the self same year, and at the self same time, for all of them met together at jerusalem.  
And partly it may serve for a correction of some false things therein contained, wherein (being printed without his consent) they have done him wrong, as in the Preface to the Reader you may see plainly.  
But chiefly it may serve for a direction to others who are minded hereafter to travel into those Oriental Countries, or East parts of the world, either to further them by the good directions herein contained, or to hinder them in regard of the imminent dangers.   

A LETTER SENT from Constantinople, to a learned Gentleman in England, wherein the Author discourseth of his voyage from England thither, and of such famous places, and memorable matters as he saw in the way thither.  
Worshipful, and my worthy good friend, in most kind and courteous manner I salute you: wishing unto you all joys internal, external, and Eternal. Being now (by the providence of God) after long and tedious travel, arrived in safety at Constantinople: and calling to mind your continual kindness towards me since our first acquaintance, and your earnest request unto me at my departure out of England, which was, to acquaint you with such occurrences as in my voyage should offer themselves unto my view; I could not without some note of ingratitude (which I would not willingly incur) refuse to impart unto you what memorable matters and famous places I have seen and observed in my voyage.  
May it please you therefore to understand, that after our departure from the coast of England, we saw no land until we came near unto the coast of Spain: and then appeared first of all in sight unto us a town in Spain called Territh or Tenerith, which was discerned first by a red sandy path on a mountain near unto it. And shortly after, we saw lubraltore on Europe side, and Abshi● (commonly called Ape hill) on Africa side, betwixt which 2. places we entered in at the straits mouth, with a swift currant and a good wind, commonly called the straits of leubraltore, betwixt which place and Porungal, we saw many Whales in the bay or Gulf of Portugal. And in three days sailing from the straits, 
Argier.  we arrived at Argier in Barbary, where we stayed three days, and were kindly entreated both by Ally Bashaw king of Argier, 
Raise, signifieth a Captain.  and also by Amurath Raise, commonly called Morat Raise. This city is in form like unto a topsail, broad below, and narrow above. It is situated on the side of an hill, walled about, and a strong Castle near unto the water side. It was first called Mesgana, secondly, jol, the royal seat of JUBA, the noble king of Mauritania. who in the time of the civil war betwixt Caesar and Pompey, valiantly defended Pompey's part. By the Moors and Turks at this day it is called jezaier, but by the Spaniards it is called Algiers. The people of this place, and the Spaniards are bitter enemies, and annoy one another oftentimes.  
About 300. leagues from Argier we saw Teddel, a city in Africa, and cape Bonne, which was formerly called Hyppo, where S. Augustine was Bishop, and Tunis, near whereunto the ancient city Carthage stood, built by Queen Dido, whereof some rumes are yet to be seen.  
Tunis is in Libya, and Morocco and Fez in Numidia.  
About these parts we saw flying fishes, 
Flying Fishes.  as big an Hearing, with two great sins like unto wings before, and two less behind; who being chased by Dolphines' and Bonitaes, fly as long as their wings are wet, which is not far, but oft agables' length. Porpoises and many other strange and deformed fishes we saw in our voyage, the names whereof we knew not. We saw also sword fishes and threshers: which two kind of fishes are deadly enemies unto the Whale. The sword fish swimmeth under him and pricketh him up, and then the Thresher, when he hath him up, belaboureth him with his flail or extraordinary long tail, and maketh him roar.  
On the other side, over against Barbary in the Spanish sea, we saw two Isles called Baleares, which are also called Ma●orque Minorque, thirty miles distant the one from the other. And other 2. Isles in the Balearique sea, called jevis & Ebusus between Sardinia and Africa, the earth whereof will suffer no venomous thing to live: we saw also an I'll called now Pantalarea, but of old it was called Paconia. It is very full of hills and rocks: there groweth great quantity of Cotton, Capers, Figs, Melons and Reising. The Island is full of cisterns. They say, that not only the men of that Island, but the women also are naturally good swimmers, but whether they be all so or not, I know not: but sure I am, we saw one woman come swimming from thence to our ship (being becalmed) with a basket of fruit to sell. The I'll is but thirty miles in length, and ten miles in breadth.  
The day following, we saw Sicilia, a famous Island in the Tyrrhen sea, 
Sicilia.  618. miles about. The Island is most pleasant, and no less fertile. In this Island is Aetna, an high hill, burning continnally with brimstone: it is now called Mons Gibelli; out of this hill riseth most horrible smoke, and flames of fire, and sometimes burning stones in great number. I have heard that in this I'll there is a water whereinto if a dog be cast, he will die presently, but being taken out and cast into another water near unto it, he liveth again, but this I have not seen, and therefore refer it to others which have seen it. Messana, commonly called Missina, is the chiefest city in Sicily, near the Promontory Pelorus. In the sea near unto this Island, there is a dangerous rock called Scylla, and over against this dangerous rock, there is a gulf of the sea called Charybdis, commonly at this day called the Kirbies. It is a very dangerous place, by reason of streams flowing contrary each to other. It is over against Scylla: Mariners which sail betwixt these two, are careful to keep an even course, lest, whiles they seek to shun the one, they rush upon the other, according to that verse,  
Incidit in Scyllam cupiens vitare Charib dim.  
that is,  
Seeking to avoid one danger, they fall into another.  
And in the Terrhen sea by Sicily there is another I'll called Strongyle or Stromboly, which burneth in like sort as Aetna doth, it is over against Naples. Sicilia is 50. leagues in length, that is 150. miles, accounting three leagues to a mile.  
Over against cape Passera (which is a mark for Mariners at the Eastward end of Sicilia) there is an Island called Malta, 
Malta.  where (upon some occasion) we touched. It is that Island mentioned Act. 28. 1, 2. where the viper came on Paul's hand. It was then called Melita, but now Malta. The inhabitants were then Barbarians, yet showed Paul no little kindness, for they kindled a fire, and received him and his company, because of the present cold, etc. But now they are such Barbarous people which inhabit it, that rather than they will receive Paul and his companions (I mean Protestants or any good Christians) to the fire in kindness to warm them, they will rather in cruelty cast them into the fire to burn them. Then a viper came on Paul's hand, and he shook him off without hurt: but now there are so many viperous people there, who use so strict Inquistion when strangers come, that it is impossible for a good man to shake them off without harm either to his soul, if he dissemble, 
Renegadoes of denying the faith.  or to his body, if he profess the truth. The inhabitants are Renegadoes and Bandidoes' of sundry nations, 
Bandidoes' are banished men  especially, greeks, Italians, Spaniards, Moors and Maltezes: There are many Soldiers there, who are in pay under the Spaniards, and their Captains are called Knights of Malta. The common sort wear no other clothing (because of the extremity of the heat) than a linen or white shirt girded under their breasts, and over the same a fine white woollen mantle, called by the Moors a Barnuse. There are in this Island 60. Castles, & as many villages, all well inhabited. There groweth great store of Cottons, Pomegranates, Citrons, Oranges, Melons, and other excellent fruits; but for wheat & wine, they do furnish themselves out of Sicilia.  
Tripoli in Barbary is a City situated on the main land, upon the coast of the Mediterranean Sea. It was builded by the Romans, and afterward subdued by the Goths, which possessed the same unto the time of Homer.  
The next places of any note, which we saw, 
Zephalonia.  were two islands in Graecia, namely, Zephalonia and Zante, betwixt which two our Ship passed. Both of them are inhabited by greeks, but governed by the Signiory of Venice, who every third year send Providores with other Officers to rule there. They are both very fruitful islands, yielding great store of currance, olives, pomecitrons, oranges, and lemons, but small store of corn, which they continually fetch from other Countries. If through extremity of wether, or danger of Pirates, or cursares, corn be not duly brought unto them, in short time they are ready to famish.  
Zephalonia was of old called Ithaca, where Ulysses the son of Laertes was King, who excelled all other Greeks in eloquence and subtlety of wit. He is commended by ancient Writers, for a famous traveler: but if he were living in these days, his travels would be counted nothing, in respect of the travels of many other now living: for he traveled but betwixt Venice and Egypt which is now a common voyage.  
Zante, 
Zante.  of old was called Zacynthus, it was sometimes a woody I'll in the sea jonium, on the West of Peloponesus. But there is now very little wood in it. It is hilly round about, but the middle of it is a plain and fruitful valley, yielding great store of Currants, which are brought from thence into England. The greeks wonder what we use to do with so many Currants, and ask sometimes whether we use to die with them, or feed Hogs with them. They were a very poor kind of people, when our English Merchants used traffic there first: but now they are grown rich and proud.  
There is also a city in that I'll called Zante by the name of the Island, which city was built by Zacynthus son to Dardanus, who reigned there. We stayed ten days in the road of this city before we could get Pratticke, that is: leave to come amongst them, or to use traffic with them, for their custom is not to give present Pratticke unto any strangers, unless they bring a letter of health from the place whence they come, which we had not. And therefore some of our company who had business there, we sent to the Lazaretta, which is a place like unto the pest house in morefield's, where, though they be in health, yet there they must stay so long as it pleaseth the Signiors of health, which is sometime twenty, and sometimes forty days: and in the mean time, if any of their company fall sick, though it be at the end of forty days, yet must they stay forty days longer. So long as they are kept without Pratticke, they have a Guardian set to watch them that they come into no company, neither any man into theirs: yet may their friends come to visit them, and standing far off, may speak with them, but if they come too near them, the Guardian will cry out unto them, Alargo, alargo, that is: Stand back. And whosoever cometh so near them as to touch them, looseth his own Pratticke, and must keep them company during their continuance there. If they bring any letters for any Merchants in the City, the Guardian will open them & air them at the fice before he will deliver them. But if the letter be sowed (or if there be any thread about them) they must not be delivered until they that brought them have Prattick. And this they do under pretence of avoiding sickness: but they have a further meaning therein, viz. partly to get money and bribes; and partly to be acquainted with the business of all comers, and what commodities they bring. And whosoever presumeth to come on shore without Pratticke, is in danger of hanging, or having the strappado. And though they have a certificate that there is health in the place from whence they came, yet must they not come on shore before they have showed their Feed, or Neat patent unto three officers, called Signiors of health.  
Zante is very much subject unto earthquakes. There is no year passeth without many earthquakes, especially in the months of September and October, in which months I have known two or three earthquakes in one week. In regard whereof they build houses very low, lest they should be overthrown by earthquakes. And when they feel the earthquakes begin (whether it be by day or by night) the greeks use presently to ring their bells to stir up the people unto Prayer.  
In Zante there is a very strong Castle standing on an high hill, it is also very large, half as big as the City of Zante, and therein dwelleth the Providatore who governeth the Island, and many other: and there is the place of judgement where all causes both Criminal and judicial are decided by the Providatore & his Counselliers: over which place these two Latin verses are written on the wall in letters of gold.  
Hic locus odit, amat, punit, conseruat, honorat:  
Nequitiam, pacem, crimina, iura, probos.  
which may be Englished thus,  
This place doth hate vnthrif●ines,  
Love peace, and punish wickedness;  
Maintaineth right and equity,  
And honoureth good men worthily.  
Over against Zante is the main land of Graecia, called now Morea, but of old Peloponnesus, almost environed with the sea, having on the West and South, the sea Adriaticum; on the east the sea of Crete: And in the middle of Peloponnesus is a Country called Arcadia, so called of Arcas son to Jupiter by Calistho, who reigned there. Arcadia is famous for shepherds: There are great store of sheep continually feeding, and good pasture for them. In the narrow strait, going into Peloponnesus, was Corinth, that famous City in Achaia, situated, but now utterly destroyed.  
From Zante we set sail towards Venice, and touched by the way at many places; and first of all, at a Port near unto Corphu, called Madonna de Gazopo, where there is a Church dedicated unto the Virgin Mary, whereunto there is great resort of such as have escaped dangers by sea, or sickness, or other dangers by land, to offer something to Madonna de Gazopo, for their deliverance. And amongst many others, it was told us by our consort the master of a Venice ship in our company, that an Italian ship being in great distress by extremity of wether in the gulf of Venice, when all hope of help by worldly means was past, every man fell to prayer (like the Mariners in jonas ship) and every man called upon his god, some to Neptune, some to S. Nicolas, some to one Saint, some to another: But the master of the ship prayed to Madonna de Gazopo, in this manner: O blessed Virgin, deliver me out of this danger, and I will offer unto thee (if I come safely to Gazopo) a candle as big as the main mast of my ship. One of his mates hearing him, plucked him by the shoulders, and said, O master, what do you mean to dally with our blessed Lady in this extremity? For it is impossible you should perform it. Whereunto he replied, Hold thy peace fool, it concerneth us to speak fair now we are in danger, and to make large promises: but if she deliver us, I will make her content with a candle of seven or eight in the pound. Not much unlike unto another desperate Mariner whom I have heard of, who in a dangerous storm, seeing every man fall to his prayers, and prepare themselves to die, he fell on his knees, and prayed in this manner: O Lord, I am no common beggar; I do not trouble thee every day; for I never prayed to thee before; and if it please thee to deliver me this once, I will never pray to thee again as long as I live. So true is that old saying, Qui nescit orare, discat navigare: that is, He that knoweth not how to pray, let him go down to sea. For great dangers by sea do drive them to prayer who never prayed before, though none pray effectually, but the faithful who pray fervently.  
From Madonna de Gazopo we sailed along by Albania, and were driven with a cross wind to Ottronto in Calabria, at the entrance into the gulf of Venice, where we stayed two days. And then we had a good wind, which brought us to Ragouza, an ancient City in Dalmatia, which is a part of Jllyrium, or Illyricum (as others call it) bordering upon Liburnia Eastward. But at this day, that which of old was called Illyris or Illyricum, is now called Sclavonia or Wendenlande; having on the North, Pannonia; on the West, Jstria; on the East, Mysia superior; on the South, the Adriatic Sea. It was so called of Illyrius son to Polyphemus. From thence we sailed along the Illyrian shore in the gulf of Venice, and came to an haven town in Istria called Ravina over against Ravenna on the coast of Calabria: which Ravenna is an ancient City in Italy, by the Adri●tticke Sea. At Ravina we took in a Pilot to direct us to Venice. Istria is a part of Italy joining to Illyricum, and is now called Sclavonia.  
From Ravina in one days sailing we arrived at Leo near unto Venice, 
Venice.  which is a most famous City, so well known unto all men by report, that I need not to spend any time in describing it, lest I should rather obscure it, than any way (by my barren style) illustrate the same, only this I note, that there is both a country called Venetia, and a City called also by the same name.  
The country of Venice joineth to the Adriatic Sea on the one side, and hath the Alps on the other side. Therein are these Cities, Verona, Vincentia, Patavium, and Venice the head city of the rest.  
Patavium is the City and University of Padua by Padus. This Padus is the river Po in Italy, which riseth out of Vesulus, the highest hill of the Alps, and runneth by the marches of Liguria, into the Adriatic Sea. One arm of Padus called Padusa stretcheth to Ravenna.  
The City Venice standeth in the Adriatticke sea, not far from the country of Venice. We stayed in Venice 17. days, and having ended our business there, we returned to Zante, where, after we had stayed three days, we set sail for Constantinople.  
The chiefest places of note which we saw betwixt Zante and Constantinople, are these: First, not far from Zante, we passed by two Isles on the West side of Peloponnesus, in the sea Jonium, called of old Strophades or Plotae, but vulgarly at this day, Strivales, whereof one of them is uninhabited, the other inhabited only by certain of their religious men, whom they call Coloires, about thirty in number, who wear long hair, and never eat flesh, and very seldom fish, but at certain seasons of the year, but live of herbs, olives, oil, and wine, and such like things. They never come out of that I'll, neither ever, upon any occasion admit any women to come amongst them: for they may not marry, but live single and solitary all the days of their life. A Coloire hath his etymology of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ calos hiereus, that is, bonus Sacerdos, a good Priest.  
From thence we sailed along in sight of the main land of Graecia, which amongst all other Countries in Europe, hath been accounted the most noble and most famous. It was first called Helles, of one of the sons of Deucalion and Pyrrha, And afterwards it was called Graecia, of a King whose name was Graecus.  
Peloponnesus is a Province in Greece, now called Morea. Macedonia is also a large Country in Europe, or Province in Graecia, now called Romnelli: It hath on the East, the Sea Aegaeum; on the West, the Sea jonium; on the South, Epirus; on the North, Dalmatia. It was first called Emathia, of Emathias, who was King thereof. Afterwards, Macedonia, of Macedon the son of Deucalion. The Macedonians descended of Sethim, son of jaon. The Provinces of Macedonia are these: first, Thessalia; secondly, Hellade; thirdly, Myrmidone: By reason whereof, Homer gave three sundry names unto the Thessalians, uz. Myrmadons, Helenes, and Achees. But at the last it was called Thessalia, of Thessale which possessed that Kingdom. The principal City in Macedonia is Thessalonica, which at this day is called Salonica by corruption. In this part of Graecia is Parnassus, a mountain having two tops, whereon the nine Muses did dwell.  
Athens is still inhabited: it is situated between Macedonia and Achaia on the sea coast; first built by Cecrops, and called Cecropia; lastly called Athens, of Minerva, who in Greece was called Athene. This City was the mother and nurse of all liberal Arts and Sciences: but now there is nothing but Atheism and Barbarism there: for it is governed by Turks, and inhabited by ignorant greeks. Some ruins of ancient buildings are there yet to be seen. Thebes was a famous City in Macedonia; but now a small Castle of little account.  
After we came as high as the Island Creta, which is now called Candie, we left the way towards Egypt, and entered into the Arches (called Archipelago) betwixt Cerigo and Cerigotta. Cerigo is an Island at the entrance into the Arches, subject to the Venetians, but inhabited by greeks. This Isle was first called Scothera, and after (as Aristotle saith) Porpheris for the beautiful marbles which are there. Pliny, and divers others do call it Cytherea, by the name of Cithere the son of Phaenis, and is now called Cerigo▪ where Venus made her first habitation, and therein is a Temple erected for her. The ruins of that Temple of Venus are to be seen there to this day. A little below this Temple of Venus, upon the same mountain, was the Castle of Menelaus husband to Helen, who was king of Sparta. and Lord of this I'll. Departing from Cerigo, we came amongst the Cycladeses, which are 53. Isles in the sea Aegaeum, called also by some Sporades, but vulgerly, the Arches or Archipelago. But more properly C●clade, and not unfitly Sparades, although Sporades are taken especially for certain scattered islands in the Carpathian Sea, about Crete or Candia, which is not far from the Cycladeses, or Isles in the Arches. Only this is the difference, that all the islands betwixt Cic●●●, and Candia are in the Ionian sea. But Cerigo and all the islands in Archipelago are in the Aegean sea. On a clear day a man may see twenty islands at one time in these Arches. It is a dangerous place for shipping in a storm, by reason that the islands are so near together, whereof some are inhabited, and some not.  
About twenty leagues from Cerigo, we touched at an Island called at this day Milo, 
Milo.  but of old, Miletum, mentioned in S. Paul's voyage, Act. 20. 15. This I'll is inhabited by greeks, and yieldeth great store of millstones and dymmety, which are there both good and good cheap. Whiles our ship stayed at Milo, we took boat to sail to see another Island not far from Milo, called of old, Delos, where sometimes was the famous Temple and Oracle of Apollo: But at this day it is called Sdiles, and is a very small and poor Island.  
About twenty miles from Delos there is another I'll called of old, 
Delos.  Seriphus, by an inhabitant whereof Themistocles was upbraided, that the commendation and fame he got, was for his Country's sake, because he was borne an Atheman. But Themistocles answered the Seriphian, that neither had himself been worse, if he had been borne in Seirphus, nor the other better, if he had been borne at Athens. But this Island commonly is called Serigo.  
But the most famous and fruitful Island in all the Arches at this day is Chios (as it was formerly called, 
Chios.  Act. 20. 15.) so called, because it resembleth the Greek letter Chi in form and fashion: As also Delta, an I'll by Nilus, not far from Alexandria is so called, because it representeth the figure of the letter Delta. But Chios is now called commonly Syo. Chios is an Island in the sea Aegeum, betwixt Lesbos and Samos. It is distant from Delos an hundred miles: it is in circuit nine hundred furlongs. It was first called Ethalie by Ephodore. But by Methrodorus, Chio, of the Nymph Chione; and (as others say) Macrine or Pythiosa; but at this day called Syo.  
This Island is inhabited chiefly by Greeks, but governed by Turks. It is full of gardens, oranges, lemons, citrons, figs, pears, apples, pruans, apricocks, dates, and olives: and likewise of all sorts of herbs, sweet flowers, good and wholesome waters. There is also great store of mastic in this Island, which is gathered of certain trees like unto Lentiscos' trees, in this manner: About the beginning of the months of july and August, the husbandmen with a sharp pointed iron, do rend and cut the bark of the trees in divers places, and out of these incisions and cuts proceedeth the mastic by drops, as it were gum, which they gather in the month of September following.  
In this Island are also great store of Partridges, which both in colour and quality do much differ from ours. Their colour is somewhat red, and they are as tame as though they were chickens or hens. In certain villages of this Island, the country people do feed them by great flocks, driving them in the day time to graze in the mountains; and towards night, the boys or girls (which do keep them) do call them together by a whistle or song. And these Partridges being accustomed to such calls, presently every flock (which sometimes are two or three hundred) gather to their conductor, which bringeth them home to their village and dwelling, as though they were hens, or tame geese. They go also a feeding by small flocks in the streets of the City.  
This Island is one of the seven which contended for Homer's birth. And they say that Homer was buried in this Island, and that his sepulchre is to be seen to this day upon the Mount Helias, within an old Castle in this Island, but I have not seen it.  
The main land of Asia is in sight over against Chios, and therein Smyrna, Ephesus, and Thyatira, called now Tyria, with the rest of the seven Churches of Asia, to whom S. john wrote, which are mentioned Revel. 1. 11. And Pathmos the Isle where john was put into a hot tun of oil, Revel. 1. 9  
After we had stayed ten days in Chios, which (as I have said) is now vulgarly called Sio or Scio, we sailed towards Constantinople, by Mitilene an Island in the Aegean sea. It was first called, Lesbos; secondly, Issa; thirdly, Pelasgie; fourthly, Mitilene and Mytais; and lastly, Metelyn, of Milet the son of Phoebus, which builded the City, and named it Mytelene. Of this City was Pythagoras, Alceus the Poet, and his brother Antimenides, Theophrastus, and Phanius, and Arion that skilful player on the harp, and Tersander that famous physician. Sappho a woman well learned in Poetry, was also a Lesbian, being called the tenth Muse. She invented the verses which (after her name) were called Saphicke Verses.  
This Mytilenes was formerly called Bythinia, which is a Country in Asia, opposite to Thracia, near Troy. It was first called Bebricia; after, Mygdonia; and than Bythinia: but at this day it is called Lesbos, near unto Lemnos, from whence cometh the terra sigillata, otherwise called terra Lemnia, which is said to be a remedy against poison, the bloody flux, and the plague.  
From Mittelyn we sailed by Tenedos, 
Tenedos.  an I'll betwixt Lesbos and Hellespont, near Troy, whereof Virgil speaketh, Aeneid. 2.  
Est in conspectu Tenedos, notissima fama  
Insula, etc.  
There is an I'll in sight of Troy,  
And Tenedos it hight:  
A wealthy land while Priamus' state  
And kingdom stood upright.  
The best and most excellent wines in all Graecia are made at Chios and Tenedos. There is also a City in the same I'll called Tenedos, built by Tenes. In this Island was the Temple of Neptune.  
Over against Tenedos is Troy, which is also called Troas or Troada, 
Troy.  whereof I can speak no more but this that hath been long since written:  
jam seges est ubi Troia fuit:  
That is,  
Waste lie the walls that were so good,  
And corn now grows where Troy town stood.  
And again, as Virgil speaketh:  
— fuit Ilium, & ingens  
Gloria Teucrorum.—  
That is,  The City of Troy (called Ilium, of Ilus who enlarged the same) did flourish, and the glory of the Troyans' was great. 
And finally,  
O iam periere ruinae:  
The very ruins of it are come to ruin.  
The Sea between Moeotis and Tenedos is called Pontus.  
A little beyond Troy, we entered the strait of Hellespont, which is a narrow sea, called Hellespontus, of Helle. It lieth between the Aegean Sea and Propontis, and parteth Europe from Asia, It is not now called by the name of Hellespont, but it is called now The Castles; for there are still two Castles, which were of old called Sestos and Abydos, one on the one side of the Hellespont, the other on the other side, erected in memory of the love of Leander and Hera, over which narrow sea he often swam unto her, and was in the end drowned. The river Scamander runneth by the Castles.  
Mayto is still a town over against Abydos, 
Mayto.  but on the same side as Seste. There is made great store of good wine, which is red in colour, & in taste like claret wine and sugar, and yet they put no sugar into it, for it is pleasant of itself. Here our Merchant's ships usually take in wine for their provision. There are very many wind mills there, having ten wings a piece.  
The strength of Constantinople consistet chief in these two Castles; for these Castles are well fortified with munition, and are to examine all ships that pass by, from whence they came, and whither they would: and there they are to pay a tribute to the King. If any Ships refuse to stay from the Castles, they will shoot them through. But if these Castles were battered down, Constantinople and all the country thereabouts might be easily won. Notwithstanding, these Castles, a small flight to keep the narrow seas betwixt Chios and the Castles, might in short time famish all that country, for the greatest part of their provision, for Rice and other Corn, cometh from Alexandria, and those parts, with the Gazenda of the great Turk: but I leave this to martial men, and mariners.  
Gallipolis is a great & ancient City 20. miles distant from the Castles (which are at this day called the Castles of Gallipoly, in the way to Constantinople situated upon Cherenes of Thracia, at the point which looketh towards Propontis, which is all the sea from the straits of Hellespont to Bosphorus Thraicus. Some hold opinion that it was built by Caius Caligula. And others say that it was in times past inhabited by French men, for that this word Gallipoly▪ signifieth the City of the Gauls or Frenchmen, and for that the French men do dwell in Gaul, as Nicopolis and Phillipopolis signify the City of Nicolas and Philip.  
Not far from Gallipoly was that famous City Nice, where the General Council was held in Bythinia. And near unto Constantinople is C●alcedon or Chalcedonia over against Byzantium, which was a famous City in Bythinia, where another General Council was held. But it is now no City, but only a plain field, having here and there an house yet standing. At the point of Chalcedon we first beheld the prospect of Constan●inople. 
Constantinople.  which is most pleasant to behold, being like unto a City in a wood, or a wood in a City, having fir trees, Cyprus trees, and other pleasant trees in gardens adjoining to their houses. It is also adorned with many stately Towers, Churches, and high Stéeples. The form of the City is like unto a Triangle, whereof two squares are by the water side, the other adjoineth to the Land. After our Ship had saluted the Port, we went over to the other side, and anchored at Fundac●ee, and went on shore at Gallata, to salute the honourable Sir Henry Lello, Lord Ambassador for Queen Elizabeth of famous memory, and to visit our English Merchants resident there.  
Our ship having discharged her goods at Fundacle, removed from thence, and anchored further from shore, betwixt Tapanau and Bezetash, expecting a good wind to depart. Constantiople is on the other side the water in Thracia, which is also called the country Romania in Europe, having on the west, Macedonia, on the North, Isther, on the East, Pontus, on the South, the Sea Aegeum.  
As yet, I have not been far in Constantinople, wherefore I forbear to write any thing thereof at this time, purposing hereafter when I have thoroughly viewed it, to describe it unto you at large. In this Interim I humbly take my leave, and leave you to him, who never leaveth his.  
Your Worships ever in the Lord wholly to be commanded. WILLIAM BIDDULPH.   

A description of the famous City of Constantinople, as it is now under SULTAN ACHOMET, the 15. Grand-Chan of the line of OTTOMAN.  
Salutem in Authore salutis, etc.  
SInce the writing of my former letters, I having often been at Constantinople, and thoroughly viewed the same, according to promise, I have thought good to write something unto you thereof.  
May it please you therefore to understand, that Constantinopolis is a City in Thracia, so called of Constantine the Emperor, because he enlarged the same. It was before called Byzantium. Strabo entitled it Illustre, and Pliny & justine called it most Noble, being one of the most fertile in all Europe. It is situted in Thracia, upon the gulf Ponthus, which separateth Asia from Europe. The form thereof is three square, whereof the two sides are washed by the sea, & the third joineth unto the firm land. The soil thereof is very delectable, bringing forth all kinds of good fruits, necessary for sustenance of human life. The situation thereof is so well devised and ordered, that no Ship can enter, nor go forth but with leave from the head Vizeir: for the Turk is master of the Sea Pontic, which having 2. mouths, the one coming from Propontidis, and the other from the Sea Euxinum, (which is the Black sea) is by Ovid called the Port of two Seas, for the distance from Constantinople to Chalcedon is but 14. furlongs. And the place which by the ancients is called Fane, situated in Asia (whereas Jason returning from Colchos sacrificed unto the 12. gods) hath in breadth but 10. furlongs. But for as much as many great rivers of Asia, & many more of Europe, do fall into the Euxine sea, commonly called the black sea; it cometh to pass, that being full, she gusheth out through the mouth of her with great violence, into the sea Pontic, and from thence through the strait of Hellespont (being not much broader than three furlongs) into the Aegean Sea.  
This city (according to the saying of many ancient Authors) 
The time of the building and repairing of Co●stantinople.  was first builded by the Lacedæmonians under the conduct of their Captain Pausanias, which was about the year of the world 3292. and before the birth of jesus Christ 663. years; which, after they had consulted with Apollo, where they should plant and settle their abode and dwelling place, they were by an oracle answered, that they should do it, even hard by the blind, 
Why the Megarians are called blind.  which were the Megarians, for that, after they were sailed into Thracia, leaving the good and fruitful coast (where since Byzantium was builded) unadvisedly went and planted themselves, (either for the opposition) in the most fruitful ground of Asia, or for the vain hope they had for the fishing; they builded there a City, which was called Chalcedon. But they found themselves greatly deceived. 
Chalcedon was builded by the Megarians.  For, the fishes being carried by the violence of the flood and tide of the Euxine Sea into Propontis, approaching near unto the Banks of Chalcedon, being afraid, through the whiteness of the rocks, do retire strait ways to the side of Byzantium, which gave occasion unto the valiant Paulanias, to fortify the City with good walls & rampires, changing the first name thereof, which as Pliny saith, was Ligos, and called the same Byzantium.  
Notwithstanding, Diodorus & Polybius do contrarily say, that it was called Byzantium, by the name of a Captain, which was the first founder thereof. Pausanias (as Zonoras' writeth) possessed the same seven years: during which time, (Fortune showing herself an enemy unto his magnificence) stuffed the hearts of the Athenians with such an insatiable ambition, that they having brought thither their forces, after a long siege, and divers assaults, did bear away the victory, which the Lacede monians seeing could not abide, but with their whole puissance took their weapons in hand with such pertinacy, that the adventure thereof on the one side and on the other, was very dangereous and variable. And being sometimes taken again by her first founders, and afterwards by her aggressors, became in the end a pray unto both the armies. 
Byzanti●m ruined by Severus the Emperor.  And after that, Severus succeeding in the Roman Empire, the tyrant Pissininus, her mortal enemy being in possession, Byzantium suborned the Emperor to lay siege unto the same: who, not having sufficient power to overcome the same by assaults, kept them besieged the space of three whole years, & in the end, through extreme famine, constained them to yield themselves unto the mercy of the Romans, which was such, that after they had put to the sword all the men of war that were within it, and killed the Magistrates thereof, ruined and cast down to the ground the walls of the City: and Severus afterwards (to satisfy his cruelty) spoilt the Citizens of all their rights, franchises and liberties; giving moreover the Land and possessions unto the Perinthians. And thus, this most famous City remained in miserable calamity, until such time as Constantine the great Emperor removing from Rome, did réedifie the same.  
But before I write any thing of the reedifyigns of Byzantium 
The cause wherefore Constantine removed from Rome.  of Constantine the great: give me leave to show you the cause wherefore Constantine removed from Rome.  
2. Thessal. 2. 7. S. Paul prophesying of the revealing of Antichrist, saith thus: Ye know what withholdeth that he might be revealed in his time, etc. Which hindrance was the Roman Emperors, which were first to depart from Rome, and give place to the Popes, because, both Emperors and Popes could not reign together in one City. And that hindrance was taken away long since, when Constantine the great translated his imperial Seat to Constantinople, and endowed the Popes with the City of Rome, and a great part of Italy lying about it.  
The Emperors then being far off, and (by reason of continual wars with Saracens and enemies in the East) notable to maintain their own right in the West, the Popes encroached upon them too far, and usurped so much authority, that they discarded them clean in Italy, and at their pleasure set up other Emperors in the West, but such as would take an oath to be subject to the Apostolic See of Rome, and acknowledge the Popes to be universal Bishops. So the hindrance was taken away when Constantine removed to Constantinople, and Antichrist was manifestly disclosed not long after when Boniface the third obtained the title of Universal Bishop, which was 900. years ago, for (as Gregory saith) none but Antichrist would assume unto him such a title.  
But yet Constantine had no regard to any prophecy, when he removed at first from Rome to Byzantium, and there settled his Imperial palace: but he respected only a more commodious government of those matters and kingdoms of his that lay Eastward, which at that time were miserably disquieted by the Parthians and Persians. For Constantinople did seem to be so situated (whereas otherwise Constantine had once thought to have settled elsewhere) as that it was (as you would say,) the navel or midst unto the whole Roman jurisdiction, which, as we know, spread itself far and near: and yet it could not possibly otherwise fall out, because that so the Roman Empire might become double headed, & have those two horns which God before had revealed. So the providence of God guided this whole enterprise of Constantine, and so fulfilled what himself had decreed.  
Hereby you may perceive two causes wherefore Constantine removed from Rome.  
1. The first more secret in the providence of God, that the prophecy of the Apostle Paul, 2. Thessal. 2▪ 7. might be fulfilled.  
2. The second more public and better known to all, viz. that Constantine the great Emperor of the Romans, seeking to resist the courses and robberies which the Parthes' daily used towards the Romans, deliberated to transport the Empire into the East parts, and there to build a large City: which first he minded to have builded in Sardique, and afterwards in Troyada a country of high Pmygia near unto the cape Sige●, in the place where sometime stood the City of Troy, which he began to re-edify, and to repair the foundations thereof. But being by a Revelation in the night inspired to change the place, caused to be recommenced the works of Chalcedon, where certain Eagles (as Zo●arus writeth) being flown thither, took in their bills the masons lines, and crossing the street, let them fall near unto Byzantium▪ whereof the Emperor being advertised, taking the same for a good sign and divine instruction, after he had taken view of the place, called back the masters of his works from Chalcedon, caused the City to be repaired and amplified, which, according to his name, he called Constantinople, notwithstanding that at the first he had called the same new Rome. Whereupon it came to pass, that both in general Counsels, and in the decrees of Emperors, mention is made of two Rome's: one, the old, which is the true Rome, built by Romulus; the other, the new, which is Constantinople, which also began to hold up the head, by virtue of the privileges and prerogatives of old Rome. 
Constantinople is called by the Turks Stambolda.   
Constantinople was likewise called Ethuse and Antony, but by the Grecians Stimboli, and of the Turks Stambolda, which in their language signifieth a large City, and so it is called by them at this day.  
The Emperor now seeing his City builded and sufficiently peopled, compassed the same with walls, towers and ditches, building therein many sumptuous Temples, adorning it with many magnific buildings, and necessary works as well public as private.  
And afterwards for the more beautifying thereof, caused to be brought from Rome divers Antiquities worthy of memory, and amongst others the Palladium of ancient Troy, that is, the image of P●llas in Troy, which he caused to be set in the place of Placote the great column of Porphyre which was set up in the same place. near unto which he caused to be erected a Statue of brass, to the likeness of Apollo, of a marvelous bigness, in which place he ordained his name to ve set up. But in the time of the Emperor Al●xis Comine this Statue, through a great and impetuous tempest, was cast down to the ground, and broken all to pieces.  
This Emperor lived there many years most prosperously in happy estate, as likewise did many of his successors, but not altogether exempted from persecutions, as well by wars, fires, pestilence, earthquakes, as sundry other calamities, until such time as God purposing to punish the people for their sins, through negligence of Emperors, stirred up Mahomet the second of that name, and the eighth Emperor unto the Turks, who being moved with an earnest desire to bring the Christians unto decay, and thereby to augment his Empire, being beyond measure jealous to see this noble City so flourish before his eyes, went with a marvelous power both by sea and by land, to give a furious siege unto the City: The end and issue whereof was such, that after a long siege, battery, and divers assaults, the Jnfidels having gotten the walls, with a great hurlyburly and fury entered into the city: where at the first entry they made 
The death of Constantine the Emperor.  a maruellou slaughter of the poor assieged Christians, without sparing any age or degree. The Emperor Constantine they killed in the press, as he though to have saved himself; and after that they had cut off his head, in derision and ignominy, they carried the same upon the point of a spear, round about the Camp and City. And afterwards Mahomet not contenting himself with the violating and deflowering of the emperors wife, daughters, and other Ladies of honour, by a savage cruelty, caused them in his presence to be dismembered and cut in pieces. During the time of the sacking (which continued three days) there was no kind of fornication, Sodometry, sacrilege, nor cruelty, by them left unexecuted.  
They spoilt the incomparable Temple of S. Sophia (which was built by the Emperor justinian) of all ornaments and hallowed vessels, 
The Temple of S. Sophia was made a stews.  and made thereof a stable, and a brothel for buggers and whores.  
This lamentable loss of Constantinople, being chief of the Oriental Empire, and likewise of the City of Perah, by the Turks called Gallata, being the seat of trade of the Genevoises, lying hard by Constantinople, upon the other side of the Channel, was in the year of our Saviour 1453. March 29. (some do say of April, and others of May) after it had remained under the dominion of the Christians 1198. years.  
But this is a marvelous thing, and worthy to be noted, that Constantinople being re-edified and new set up by Constantine the son of S. Helen (whom some report to have been an Englishwoman borne at Cholchester) after the proportion and likeness of Rome, was by another Constantine, son of another Helen, taken, sacked, and brought into the hands of the Turks, which forever is like to be (in the judgement of man) an irreparable damage unto all Christendom. Yet the Turks have a Prophecy, that as the Empire was gotten by Mahomet, so by another of that name Mahomet it shall be lost again.  
Mahomet, after he had thus taken the City, 
The policy of Mahomet.  resolving to keep there the seat of his Empire, caused (with all diligence) the walls to be new made, and certain other ruinated places to be repaired. And in stead of the great number of the people that were there slain and carried away as prisoners, he caused to be brought thither, out of all the Provinces and Cities by him conquered, a certain number of men, women, and children, with their faculties and riches, whom he permitted there to live according to the institutions and precepts of such Religion as it pleased them to observe, and to exercise with all safety, their handicrafts and merchandises; which ministered an occasion unto an infinite multitude of jews and Marannes', driven out of Spain, for to come and dwell there: By means whereof, in very short time the City began to increase in traffic, riches, and abundance of people.  
This Mahomet was the first founder of the great Seralia (where the great Turk now usually dwelleth) which he builded at the entry of the channel, about one of the corners of the City, upon the Promontory Chrisoseras, which afterwards by the great Turks which successively have dwelled there, hath been greatly beautified and augmented.  
He sounded likewise upon one of the Mounts of the same City, a sumptuous Muskia or Church, with an Amarathe and College, enduing them all with great yearly revenues: which is not to be marveled at, for fortune was so favourable unto him, that after he had ruinated the Empire of Constantinople and Trapezonde, he took from the Christians 12. Kingdoms, and 200. Cities; so that, by reason of his great prowesses and Conquests, the name and title of [Great] was given unto him, and to this day remaineth unto the house of the Ottomans: As the Turk who died about four years since, was called Sultan Mahomet, the Grand Chan of Turkey, and the fourteenth of the Line of Ottoman. And his son which now reigneth (being not yet above twenty years of age) is called Sultan Achomet the fifteenth Grand Chan of the Line of Ottoman: and writeth himself also (as his Predecessors have done) King of the black and white Seas, and of the holy Cities Mecha and jerusalem: 
Proijcit ampullas & sesquipedalia verba:  
Lofty words he casteth out,  
And arrogant titles sends about.   
Over against Constantinople about the Seralia point, 
Perah or Gallata.  on the other side the water, there is another City called Gallata or Perah, which (in ancient time) was called Cornubizantij. It is a City of great antiquity, builded by the Genoezes. It is called by the greeks vulgarly Perah, which is a Greek word, signifying beyond, because it is situated beyond the canal. But by the Turks it is called Gallata.  

Of fearful fires and terrible Earthquakes, which have happened within Constantinople.  
Zonoras' the Constantinopolitan Historian maketh mention in his Histories, of two fearful fires which happened unto Constantinople, whereof the first was in the time and Empire of Leon the great, spreading itself from the North unto the South, along by Bosphorus, to wit, the length of one of the Seas to the other, and was so horrible and furious for the space of four days, that it devoured and brought to ashes the whole beauty of the City, namely, the place where the Senate and Citizens (chosen to deliberate upon common affairs) did assemble. There was also burned another princely house, and a Palace joining unto the cave or den called Nymphee, and divers other Churches and private houses.  
The second fire which was in the time and reign of the Emperor Basil, lightened in such sort, that it compassed the market of Copper, and consumed to ashes the houses and streets thereabouts with the Palace, within which was a Library of 120000. volumes of Books, and the Stature of a Dragon of the length of 120. foot, which was written in letters of gold; the Jlliads, and the Odisse of Homer. And moreover, burned the most renowned simulachres of Juno, of Samos, of Minerva, of Lind, of Venus, and of Guide; and finally devoured the most pleasant places of the City.  
hereunto may I add a third fire which befell the same City Anno Dom. 1607. October 14. wherein were burned 3000. houses together under Sultan Achomet, the 15. Grand-Chan of the line of Ottoman, who now reigneth.   

Of two fearful Earthquakes which happened to CONSTANTINOPLE.  
THE said Zonoras' reciteth, that during the reign of Anastasius chosen unto the Empire of the East parts, there happened such a great earthquake, that it ruined even to the foundations, a great number of buildings, not only at Constantinople, but likewise in Bythinia, and other places thereabout.  
But the last (whereof divers worthy Authors have written, namely Munster in his Geography) was so strange & fearful for the space of 18. days continually, that with horrible fearfulness & damage, it cast down to the ground the walls of the City, and all the buildings towards the sea side, and overthrew all the ditches. It did also cast down the Tower where the Turk kept his munition, with five others more. The house of Tribute which stood near unto the wall, was overthrown even to the foundation into the sea, with the Leadings of the waters and conduits, which, with incredible expenses had been made to lead the waters out of the Danube into the City, were for the most part broken and bruised. And the channel which is betwixt Constantinople and Perah was so moved, that by great surges it cast the water over the walls of both the Cities.  
But the worst of all was, that more than 13000. persons remained dead on an heap. This great Earthquake happened in the month of September, in the year of grace 1509. in the reign of Bajazeth the second of that name, and the 9 Emperor unto the Turks (which succeeded Mahomet the second) who, with all diligence caused the walls of the City to be repaired.  
The rest of the noble Antiquities which presently are to be found at Constantinople, are the Hippodrome, which the Turks do call Atmaiden, which is the place where in times past the Emperors made the horses to run for the pleasure and delectation of the people, which beheld the same upon a stage or theatre, which now is altogether ruined. In the midst of this place, was set up upon four bowls of fine marble, a fair Obelisquie of coloured stone, all of one piece, 50. cubits high, beset with letters Hieroglificke; and near to it is a great column, in the which are carved by histories the things memorable, which have been done in this Hippodrome.  
There is also another great column near unto it of marble, and one of brass, made by singular art, in form of three serpents, wroonge one within another. And divers other Antiquities which are dispersed in divers places of the Cities; as, the Palace of Constantine the great, her first restorer, which joineth unto the walls near unto the corner which is towards the West. 
The Sepulchre of Constantine, of Porphyre.  The Sepulchre of the same Constantine, which is madeall of Porphyre, being in a corner of a street, the most filthiest in all the City.  
And going towards the gate of Seliuree, is to be seen a great Column of marble, historied after the manner of those of Antony and Adrian which are at Rome.  
Moreover, there are Conduit pipes, and divers Cisterns vaulted, supported, some by vaults, and other some by a great number of pillars, and divers other fragments of Antiquities.  
There are also two places in Constantinople at this day, 
Bezestan.  like unto the Exchange in London, called the Bezestan, distinguished by these names, The old Bezestan, and, The new Bezestan, wherein all sorts of commodities are to be bought, as in the Royal Exchange in London, and greater variety, as velvets, silks, and satins, and waste-coats ready made of all sorts of silk, finely quilted and curiously wrought, with curious handkerchiefs of exquisite work, and many other commodities, which were too long to set down. But these Bezestans are not open all the day, but at certain hours, uz. from nine of the clock in the morning, to three or four in the afternoon; and not every day neither, but on certain days in the week.  
There is also a usual market in Constantinople, 
Markets of men.  wherein they sell men and women of all ages as ordinarily as we do cattle in England, which are (for the most part) Christians, such as the Turks take captives in Hungary or other places where they overcome: Their custom is to make slaves of all they can take alive, and (at their return) to sell them in the open market. If Christians be moved in compassion to buy them, because they are Christians, the Turks will sell them exceeding dear to them, but cheap to a Musslelman (as they call themselves) that is, true believers. But if they cannot get their own price for them, they will enforce them to turn Turks, and to serve them in all servile labours as the Israelites did the Egyptians.  
Upon the corner of the City, 
Of the seven Towers.  which stretcheth towards Gall●poly, near unto the sea side, there is a very strong Castle compassed with 7. great towers, & environed with high and strong walls, well furnished with artillery; which Castle is by the Turks called jadicule, but commonly, The seven Towers. For the keeping whereof, there is a Captain called Disdaragla, a man of great revenues and Authority, which ordinarily hath under him 500 dead pays, called Assarelies, which have all been jenesaries, and have every one of them for their wages 5000. Asper's by the year. And there the great Turk keepeth such Guard, for that he and other emperors Turks, his predecessors, have always there kept the Treasures, & yet the Grand-signior cometh thither very seldom. This Castle also with seven Towers (commonly called The seven Towers) is a Prison for great men, like unto the Tower of London.  
There are also two other strong Castles which I have seen towards the Black Sea (called Mare Euxinum) wherinto they put prisoners of whom they make great account, and for whom they expect great ransom.  
At the Black sea we saw Pompey's Pillar of marble, erected one a rocky Island, near unto the shore, whereon some of our company wrote their names, viz. master Robert Young, Gentleman (who also there wrote the name of our noble Prince HENRY) 

Nathaniel Persivall.  
john Milwarde.  
Thomas Marson, and others.    
And on the shore near unto the Black Sea, there is a Lantern as high as steeple, and on the top thereof a great pan of liquor, in dark nights continually burning to give warning to ships how near they approach unto the shore. For it is a very dangerous shore, and it is therefore called the Black Sea, not because the waters thereof are any whit blacker than others, but from the dangerous events, because in black and dark nights many ships are cast away, rushing either upon rocks or sands: as the Red Sea also in Egypt is not therefore called the Red Sea, because the waters thereof are redder than others, but (as some think) because the waters were turned into blood when Moses wrought miracles before Pharaoh. But this reason I do not so well approve, because we do not read that the sea was turned into blood, but the Rivers, so that they could not drink of the Rivers, nor the Fish live therein. But I like better of their judgement who say it is called the Red Sea, because of the red gravel and red bulrushes which still grow in great abundance by the shore thereof.  
The Black sea is not far from Constantinople; for we took boat from thence in the morning, and were at the Black Sea before noon, & having seen Pompey's pillar, we went on shore, and took wine and other victuals with us up into the Lantern and there dined, and returned to Constantinople by Supper time.  
My brother Peter Biddulph in right humble manner saluteth you, and that virtuous Gentlewoman your wife. I understand by a Letter which I lately received from him dated at Anchona, that he had been at Rome, in the year of jubilee: but at this present he is either in Venice or in some other principal City in Italy, where he cutteth Diamonds, Rubies, Saphiers, emrod's, and all other sorts of precious stones. I wrote for him to come unto me to Aleppo in Syria, to be factor for a worshipful Merchant of our Company: but he answered me that he had learned not to be another man's man so long as he could be his own, according to that versicle.  
Alterius non sit, qui suus esse potest.  
that is:  
Let not him a man's servants be,  
Who can live well, and may be free.  
Whereby I perceived that his purpose was to follow the trade of a Lapidary, and buying and selling precious stones, which he buyeth rough and rouged: and when he hath smoothed them, and curiously wrought them, than he selleth them again. Yet I expect his coming hither before many years be expired: for I understand he hath a purpose to travel to Spahan in Persia, and to other of the chiefest Cities there to buy precious stones, which are brought thither from India and other places. And his direct way thither is to travel thorough Syria, and from thence to Babylon in Assyria; wherefore I make account he will visit me in his journey thither. And I doubt not but he will salute you with many letters before his departure out of Christendom; for he writeth unto me that you by your kindness have bound him unto you in bond of perpetual gratefulness; which, though he be unable to requite, yet he is not unwilling to record. He hath been in most of the chiefest Cities in Italy, Germany, and the low Countries, and in Geneva, Savoy, Spain, and in all the chief Cities of France; and is better able to acquaint you with the state of those Countries than I am; to whom I refer you for satisfaction of your expectation therein.  
Many other matters I have to acquaint you withal, concerning the manners, government, Religion and discipline of the Inhabitants in these Countries: but fearing to be overfedious unto you by interrupting your serious affairs with over prolire and superfluous writings, I surcease (for present) any further to sillicite you. Of the rest, hereafter (if God permit.) If you write hereafter unto me, direct your letters to Aleppo in Syria, for there I hope to be before your letters can come; and from thence shall you hear from me.  
Interim vale. Sum tuu●, esto meus, saluet vtrum● Deus. GVILIELMUS BIDDULPHUS.    

A LETTER WRITTEN from Aleppo in Syria Comagena, wherein is discoursed of a voyage from Constantinople to Syria, with such memorable matters as were observed in the way, and of the Religion, Government, Manners, Life, and Customs, of the Turks, Moors, Arabians, greeks, and other Nations there dwelling of sojourning. (****) (⸪)  
Salutem in Christo, etc.  
ALbeit (dear friend) since my coming into Syria (which is now 2. years fully expired) I have not as yet saluted you with any letters (notwithstanding your often provoking of me by your letters to more diligence in writing) yet I pray you impute it not unto me for ungratefulness or forgetfulness: for no continuance of time, or distance of place, shall make me forget you. For although I am now many thousand miles distant from you, yet I have changed but the air, I remain still the same man, and of the same mind, according to that old verse, though spoken in another sense,  
Coelum, non animos mutant qui trans mare currunt.  
That is,  
They that over the sea from place to place do pass,  
Change but the air, their mind is as it was.  
And God forbid I should forget you: for I have learned, that he who hath deserved well, ought not to be forgotten, but with all duties of love and kindness remembered and regarded. And that foul vice of ingratitude I have always abhorred; yea the very suspicion thereof I have ever detested, as a vice most odious and detestable both to God and all good men. Wherefore if all love require love again, I were most unkind if I would not requite your love towards me, with mutual love and grateful memory. But the cause of my long silence hath been, rather a desire to see you in presence, than to salute you in absence: for I am weary of this uncomfortable Country, and did think of have repaired towards my native Country long before this time, which I desire as earnestly to see, as Ulysses did to see the smoke of his Country before he died; and pray with the banished man in his Exile, 
Sedibus in patrijs det mihi posse mori.  
God grant I may die in my own Country.  Yet when I remember how the Heathen man could comfort himself in his calamities, 
ovid.  and say, Dabit Deus his quo● finem: God will give an end to these miseries: 
Aeneas.  And again, Forsan & haec olim meminisse twabit; Perhaps it will delight us to remember it hereafter: I, a poor Christian, living amongst Heathen men, do comfort myself with this confidence, that he which brought jacob from Padan Aram in Mesopotamia to his own country in safety, after twenty years service; and Naomi after ten years sojourning in idolatrous Moab, to Bethlehem Ephrata her own Country; the same God, in his good time, will bring me from this Heathenish Babylon, to Israel his people, and English Zion, where, with the true Israelites, the remembrance of Babylon will make me sing more sweetly in Zion. In the mean time, though I want the sweet society, comfort and conference of you and other my kind friends (whose remembrance is comfortable unto me) yet I will not cease by writing to supply that duty which I cannot perform by speaking, hoping and expecting the like from you; for nothing can be more comfortable to me in this strange country, than often to hear from my friends, and by mutual writing to be acquainted with the affairs of each other.  
The doleful and lamentable beginning of your last letter made me exceeding sorrowful; 
Queen Elizabeth was famous throughout the whole world, & her death bewailed by heathen people.  for therein you acquainted me with the death of blessed Queen Elizabeth, of late and famous memory; at the hearing whereof not only I and our English Nation mourned, but many other Christians who were never in Christendom, but borne and brought up in Heathen countries, wept to hear of her death, and said she was the most famous Queen that ever they heard or read of since the world began.  
But the ending of your letter comforted us again, and mitigated our mourning, and gave us occasion to use that verse of Sibyl concerning the branch of the holy tree, Virg. Aenid li. 6. 
Primo au●lso non deficit alter  
Aureus, & simila frondescit virga metallo:  
When one bough broken is,  
Another springs as fresh in sight,  
Of gold, and twigs are ever like,  
With buds of metal bright.   
And (as my duty was) I appointed one day to be kept holy, which we spent in prayer, and preaching, and thanksgiving unto God for the happy advancement of so noble, wise, learned, and religious a King over us. And in sign of joy, we feasted and triumphed in such sort, that the very Heathen people were partakers with us of our joy. And I beseech God continue such joyful days unto our Land so long as the Sun and Moon endureth. Amen.  
Now, because the nature of man is desirous of news, and (as it is said) the first question of an Englishman, What news? I know you expect from me to hear of such news as this country affordeth. Wherefore (in some measure to satisfy your expectation) as in my former letters directed to you from Constantinople, I acquainted you with my voyage thither, and such Antiquities and memorable matters as I saw and observed there, so the Subject of this present letter shall be my Voyage from Thracia to Syria, with such observable circumstances as I have noted there since my coming into this country.  
And first of all I give you to understand, that after my departure from Constantinople, the first place we touched at, was the 2. Castles at the Hellespont, about 220. miles distant from Constantinople, where the order is, for all ships to stay three days, to the end that if any slaves be run away from their masters, or thieves have stolen away any thing, they may thither be pursued in three days, before the ships pass: And then at three days end, 
That is, good forbidden.  the ship must be searched for goods contra bando, and the Grand-signiors Pass showed for all the passengers in the ship; and then (their usual duties paid) they may set sail and away. Yet if the master of the ship pay extraordinarily, they may more speedily be dispatched: and many give very liberally (when they have a good wind) rather than they will be stayed many hours.  
From thence we sailed between Moeotis and Tenedos, 
Pontus.  in the sea called Pontus. For although sometime in the Poets, every sea be called Pontus (as Ovid in his Book De Tristibus speaketh,  
Omnia Pontus erant, deerant quoque litt●ra Ponto:  
That is,  
All was sea on every side,  
And no firm land could be espied.  
And again,  
Nil nisi Pontus & aer;  
I see nothing but the air above, and the sea beneath:)  
Yet in this place there is a proper sea called Pontus, and a country also joining to the same sea, called Pontus, mentioned Act. 2. 9 which country Pontus containeth these countries, C●ppadocia, Colchis, Arm●nia, with others: and especially Colchis (whence jason with the Argonauts, by the help of Medea's skill, did fetch the golden fleece) is most conspicuous on Asi● side, to them that sail thorough the sea Pontus. From thence we came to Ch●os, where we stayed a few days.  
From Chios we set sail with a very good wind, which brought us amongst the 53. I●es in the Arches called Cy●l●des or Sporades: And then, by a contrary wind, we we●e driven to Samos, which is an I'll before jonia, over against Ephe●us, where we ancored until we had a good wind, and then sailed by Andros an He, one of the Cycladeses, and had a very good wind until we came to Rhodos, 
Rhode.  commonly called Rhodes, which is an I'll in the Carpathian sea, near Caria, where we were becalmed. It is called the Carpathian sea, of Carpathus, an I'll in the midst betwixt Rhodes and Crect.  
From Rhodes we came to Cyprus, 
Cyprus.  a famous and fruitful Island in the sea Carpathium. between Cilicia and Syria, which was once conquered by Richard the First, King of England. In this Isle Venus was greatly honoured. There is still a City therein called Paphia. built by Paphus, who dedicated it to Venus. But the chiefest Cities in Cyprus are Famogusta and Nicosia. There is great store of cotten-woollgrowing in this Island, and exceeding good wine made here, and the best dimetey, with other good commodities. From hence a French Gentleman (who came in our ship from Constantinople) embarked himself for joppa, 
joppa  with a purpose to go to jerusalem. joppa is not two days sailing from Cyprus with a good wind: and joppa is but thirty miles from jerusalem by land. Cyprus was under the government of the Signiory of Venice; but now it is inhabited by greeks, and governed by Turks.  
But our Ship from Cyprus went to Tripoli in Syria, 
Tripoli in Syria.  a City on the main land of Syria, near unto Mount Lybanus, which is a mountain of three days journey in length, reaching from Tripoli near to Damascus. Whilst our ship stayed in the road at Tripoli, 
Lybanus  I and some others road up to Mount Lybanus to see the Cedartrées there, and lodged the first night at the Bishop's house of Eden, who used us very kindly. It is but a little village, and called by the Turks, Anchora, but most usually by the Christians there dwelling it is called Eden, not the garden of Eden, (which place is unknown unto this day) but because it is a pleasant place, resembling in some sort the garden of Eden (as the simple inhabitants thereof suppose) therefore it is called Eden. This Bishop was borne in the same parish, but brought up at Rome: his name was Franciscus Amyra, by whom I understood, that the Pope of Rome many years since sent unto the Christians inhabiting Mount Lybanus, to persuade them to embrace the Romish Religion, and yield themselves to the Church of Rome, making large promises unto them if they would so do: whereof they deliberated long, but in the end yielded, upon condition they might have liberty to use their own Liturgy, and Ceremonies, and Lents (for they strictly observe four Lents in the year) and other customs. Ever since which time, the Pope hath and doth maintain some of their children at Rome. These Christians which dwell upon Mount Lybanus, are called Maronites: they are very simple and ignorant people, yet civil, kind, and courteous to strangers. There are also many Turks dwelling on the same mountain, and an Emeer or great Lord, called Emeer Vseph, who governeth all the rest, both Christians and Turks, being himself a Mahometan, yet one who holdeth the government of Mount Lybanus in despite of the great Turk, and hath done a long time.  
From Eden we road ten miles further up the mountain, 
Cedars were plentiful in Solomans' time, but none very ●are.  to see certain Cedar trees, where we saw 24. tall Cedar trees growing together, as big as the greatest oaks, with divers rows of branches one over another, stretching strait out, as though they were kept by Art. Although we read of great store of Cedars which have grown on Mount Lybanus, yet now there are very few, for we saw none but these 24. neither heard of any other but in one place more. At these Cedars many Nostranes met us, and led us to their villages.  
From these Cedars we returned towards Tripoli another way, descending by the side of the Mount towards a village of the maronitical Christians, called Hatcheeths, where (as we were descending down the side of the Mountain) all the men, women, and children, came out of their houses to behold us: And when we were yet far off riding towards them, they gave a joyful shout all together jointly, to express their joy for our coming. And when we came near, their women with chaffingdishes of coals burned incense in our way, and their Casseeses, that is, their Churchmen (with blue sashes about their heads) made crosses with their fingers towards us (as their manner is in sign of welcome) and blessed us, giving God thanks that he had brought Christian Frankes (that is, freemen) of such far countries as they understood we were of, to come to visit them.  
So soon as we were dismounted from our horses, 
Shch, signifieth an ancient man.  the chief Sheh, with all the rest of their ancientest men, came and brought us to the chief house of the parish, called the Townehouse or Church-house, and there spread carpets and tablecloths on the ground (as their manner is) and made us all sit down; and every one that was able, brought flaskets of such good cheer as they had, to welcome us, which was many bottles or ingesters of exceeding good wine, with olives, salads, eggs, and such like things, as on the sudden they had ready, and set them before us; and both by the cheerfulness of their countenances, gestures of their bodies, and presents of such present things as they had, expressed their gladness for our coming; and would also have prepared hens, kids, and other good cheer, but we would not suffer them. This was about 11. or 12. of the clock. They would have had us continue with them all night, and with great importunity craved it; but we understanding that the Patriarch was but three miles off, at a village called Sharry, we went to salute him, who hearing of our coming (albeit he were at a feast amongst all his neighbours) came to meet us, and saluted us, and brought us all in amongst his neighbours into a room foursquare, and round about beset with carpets and tablecloths on the ground, and such cheer as the season of the year did afford, set thereon, and made us all sit down, and conferred with us of our country, and many other matters, saving matters of Religion, for the poor man had no Latin, and little learning in any other Language; only he had the Syriac (which was his natural language) with the Turkish and Arabian t●ngue. After we had spent one hour with him, we left him with his neighbours at Sharry, where we found him, for he could not conveniently come from them: for their manner is, when they feast, to sit from midday until midnight, and sometimes all night, never all together rising from their good cheer, but now and then one by intercourses, as occasion requireth, returning again speedily. Yet he sent with us three men to bring us to his own house near unto a village (four miles distant from Sharry) called Boloza, but vulgarly Blouza, from whence we descended down the side of another part of the mountain, and in the middle of the descending of this mountain was the patriarchs house, called Kanobeen kadischa Mir-iam in the Syria● tongue, but in Latin, Coenobium sanctae Mariae; that is, The Monastery of Saint Mary. Over against the patriarchs house is an high stéepy mountain, from whence the water runneth down into a deep valley betwixt the patriarchs house and the hill, and in the fall, the water maketh an exceeding great noise, like unto that Catadupa in Aethiopia, where the fall of Nilus maketh such a noise, that the people are made deaf therewith that dwell near it. This place is somewhat like unto it in fall, but not in effect: for this water being not so great as Nilus, maketh not the like noise, neither worketh the like effect. There is also an extraordinary Echo thereabout.  
One side of the patriarchs house is a natural rock, the other of hewn stones and squared timber: a very strong house, but not very large, nor spetious to behold. So are also many of their houses, in most of their villages, built against a rock, as a wall unto one side of it, 
That is, Lord joseph.  especially Emeer Vseph his house, the greatest part thereof being hewed out of the lively rock, and the passage or descending unto it so narrow and dangerous, that it is counted invincible, which maketh him to hold out against the Turk, and to dominéere in this mountain, will he, nill he.  
It is a most intricate mountain with hills and valleys, woods and rivers, and fruitful pastures, olives, vines, and figtrees, goats, sheep, and other cattle. It is also exceeding high, having snow on the top all the year long.  
At this Monastery of S. Mary (which is the patriarchs house) we lodged all night, and both on Saturday at Evening Prayer, and on Sunday of morning Prayer, we both heard and saw the manner of their Service in the Syriac tongue, both read and sung very reverently, with Confessions, Prayers, thanksgivings, the Psalms of David sung, and Chapters both out of the old Testament and the new distinctly read. It rejoiced me greatly to see their order: and I observed in these ancient Christians called Nazarites, the antiquity of using set forms of Prayers in Churches, and also the necessity thereof, that the people might have something to say Amen unto, being read in their mother tongue, that they may learn to pray privately by those Prayers which they daily hear read publicly. This is too much neglected in England, God grant reformation thereof.  
There is no place in all the world but four parishes or villages on this mountain where they speak the Syriac tongue naturally at this day. 
But 4. Parishes in all the world which speak Syriac.  And these are these four villages, which I named before; at all which places we had kind entertainment, viz. 1. Eden, called by the Turks Anchora. 2. Hatcheeths. 3, Sharry. 4. Boloza, called vulgerly Blouza. And these people are called Nostranes quasi Nazaritans, as it were Nazarites, and none but they. But more generally they are called Maronites, but this name is common to them with others.  
There are dwelling on one side of mount Lybanus towards the foot of the mountain (and in some other places in that country) a kind of Christians called Drusies, 
Drusies.  who came into the country with king Baldwyne and Godfrey of Bullin, when they conquered that country, (whose predecessors or ancestors are thought to have been Frenchmen) and afterwards when the Sarac n● recovered it again, these men (whom they now call Drusies) fled into the mountains to save themselves; and there dwelling long, in the end their posterity forgot all Christianity, yet used still Baptism, and retained still the names of Christians, whom the T●●rcomen call Rafties, that is, Infidels, because they eat swine's fle●h, which is forbidden by the Turk●s law.  
These 〈◊〉 are kind, and simple people, 
Turcomanny,  dwelling always 〈◊〉 in the fields, following thei● 〈◊〉, borne and brought up, living and dying 〈◊〉 feats, and 〈◊〉 there ●●ocks and herds remove, than all their men, women and children remove with their household-stuff, and houses too, which are but tents made to remove, after the manner of the ancient Israelites: and where they find good pasture, there they pitch their tents; the men following their flocks of sheep and herds of Cattle; the women keep their tents, and spend their time in spinning, or carding, or knitting, or some household housewifery, not spending their time in gossiping and gadding abroad from place to place, and from house to house, from alehouse to wine tavern, as many idle huswies in England do.  
Yet sometimes are these simple souls abused by janissaries, 
janissaries, are soldiers.  who in travailing by them take from them perforce victuals for themselves and for their horses, and give them nothing but sore stripes if they but murmur against them. But when Christian Merchants pass by them, they will (of their own accord) kindly present them.  
We returned from mount Lybanus to Tripoli by such an intricate way, that if we had not had a guide with us, we should have lost ourselves.  
Near unto Tripoli there is a plain at least one mile in length, full of Olive trees and Fig trees.  
At the foot of this mountain, near unto Tripoli, 
A mountain of sand.  there is a sandy mount which hath arisen (in the memory of some old men there yet living) where there was none before; and it groweth still bigger and bigger, and there is a prophecy of it, that in time it shall overwhelm the town.  
Tripoli hath the Etymology (as some say) of two Greek words, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the City hath been thrice built.  
First, on a rocky Island where it was overwhelmed with water.  
Secondly, on the Marine near unto the sea, where it was often sacked by Cursares.  
And now thirdly, a mile from the sea, where it is annoyed with sand.  
Our ship being not ready to set sail at our return from the mount, but staying partly to dispatch their business, and partly for a good wind; we travailed by land two days journey, 
Tyrus and Sidon.  to see Tyrus and Sidon, hard by the sea. And at Sidon we saw the Tomb of Zabulon the son of jacob, held in great estimation, and reverent account at this present day.  
Tyrus is now called (by the Turks) Sur, because there beginneth the land of Syria, which they call Sur; Tyrus is destroyed, and no such City now standing, only the name of the place remaineth, and the place is still known where it stood. Eight miles from Tyrus towards the East is the City Sarepta▪ of the Sidonians, where the Prophet Elias raised the widows son from death to life.  
We saw also Baruta, where sometimes was a great trade for Merchants, but from thence they removed it to Damascus, and from Damascus to Tripoli, and of late, from Tripoli to Sidon. joppa is not far from these parts, oftentimes Barks come from the one to the other.  
At our return we went aboard, 
Scanderon.  and presently set sail for Scanderone, (as it is now called by Turks:) otherwise called Alexandretta by the Christians, which is the very bottom and utmost border of all the straits. The air is very corrupt, and infecteth the bodies, and corrupteth the blood of such as continue there many days, partly by reason of the dregs of the sea, which are driven thither: and partly by reason of two high mountains which keep a way the sun from it a great part of the day. And it is very dangerous for strangers to come on shore before the sun be two hours high, and have dried up the vapours of the ground, or to stay on shore after sun setting. The waters also near unto the town are very unwholesome, coming from a moorish ground; but at the fountain, a mile off, there is exceeding good water to drink. It is far more healthful to sleep aboard then on the shore.  
Scanderone is in Cilicia, and Cilicia is the country Caramonia, (as it is now called) in the lesser Asia, and is divided into two parts, viz. Trocher and Campestris. It hath on the East, the hill Amanus: on the North, Taurus: on the West, Pamphila: on the South, the Cilician sea.  
Scanderone is the port for Aleppo, where all our Merchant's land their goods, and send them up to Aleppo, upon Camels. The Caravans usually make three days journey betwixt Scanderone and Aleppo. Whiles our Camels were preparing, we took boat and went to an ancient town by the sea side, called at this day Bias, 
Tarsius in Cilicia.  but of old, Tarsus, a City in Cilicia where S. Paul was borne, mentioned Act. 22. 3. which town is arched about (as many of their Cities are) to keep away the heat of the sun, which Arches they call Bazars.  
At the gardens near Tarsus (and likewise at other gardens within three miles of Scanderone) we saw great store of Silkworms, which at the first be but little grains like unto Mustardseed: but by the bearing of them in women's bosoms, they do gather an heat, whereby they come unto life, and so prove worms; they keep them in tents made of reeds with one fit over another full of them, and feed them with leaves of Mulberry trees; these worms (by natural instinct) do fast often, (as some report) every third day.  
here we stayed certain days to avoid the infection of Scanderone. The mountains which obscure Scanderone, and make it more unhealthful, I take to be a part of Taurus, which is a great and famous Mountain, beginning at the Indian Sea, and rising into the North, passeth by Asia unto Moeotis, bordering upon many Countries, and is called by many names. Sometimes it is called Caucasus, which is the highest hill in all Asia, which parteth Jndia from Scythia, and is part of the hill Taurus. Sometimes it is called Amanus, which hill parteth Syria from Cilicia. And sometimes it is called by other names, according unto the sea coasts along which it extendeth.  
About Scanderone there are many ravenous beasts about the bigness of a For, commonly called there jackalles, engendered (as they say) of a Fox and a Wolf, which in the night make a great crying, and come to the graves, and if there have been any corpse buried the day before, (if the grave be not well filled, with many great stones upon it) many of them together, with their feet, do scrape up the earth, and pull up the corpse and eat it.  
At our return from Tharsus, Edward Rose our Factor marine provided us horses to ride to Aleppo, and a jenesary called Paravan Bashaw with two jimmoglans to guard us, with necessary victuals for ourselves to spend by the way, for there are no Inns nor victualling houses in that country, but travelers take victuals for themselves, and provender for their horses with them.  
Our Merchants and passengers making haste to be gone from this contagious and pestiferous place Scanderone (which one very well called, 
Malims' are chief Carriers.  The bane of Franks) left their goods with the Factor Marine to be sent after them, because the Malims' and Muckremen (as they call the Carriers) were not yet come down with their Camels to carry them up: 
Muckremen set horses to hire.  but we met them at the fountain of fishes near unto Scanderone.  
About eight miles from Scanderone, we came to a town called Bylan, 
Bylan.  where there lieth buried an English Gentleman, named Henry Morison, who died there coming down from Aleppo in company with his brother master Phines' Morison, who left his Arms in that country with these verses under written.  
To thee dear HENRY MORISON,  
Thy brother PHINES' here left alone:  
Hath left this fading memory,  
For monuments, and all must die.  
From Bylan we came to the plain of Antioch, and went over the River Orontes by boat, 
Orontes.  which River parteth Antiochia and Syria. Antioch plain is very long & large, at least 10. miles in length. 
Antiochia in Pisidia.  We lodged the first night at Antiochia in Pisidia, an ancient town about 25. miles from Scanderone, mentioned Act. 11. 26. where the Disciples were first called Christians. Here we lodged in an house, but on the bare ground, having nothing to sleep on, or to cover us, but what we brought with us, viz. a pillow, a●d a quilt at the most, and that was lodging for a Lord.  
This Antioch hath been, as a famous, so an exceeding strong Town, situated by the Sea, and almost compassed (at the least on both sides) with exceeding high and strong rocks. The Inhabitants at this day are Greeks, but under the government of the Turk, but for matters of Religion, ordered and ruled by their Patriarches, for the Greeks have four Patriarches to this present day, viz. The Patriarch of Antioch, the Patriarch of jerusalem, the Patriarch of Alexandria, the Patriarch of Constantinople, who ruleth all the rest. Yet as the jews, so also the greeks to this day are without a king, and both they, and their patriarchs are but slaves to the great Turk.  
And although their Patriarch of Constantinople be counted their chief Patriarch: yet I have known one Milesius (a learned man indeed) who was first Patriarch of Constantinople, preferred to the place by master Edward Barton, an English Gentleman, and Lord Ambassador for Queen Elizabeth, of famous memory, (and the mirror of all Ambassadors that ever came to Constantinople) who for his wisdom, good government, policy, and Christian carriage hath left an immortal fame behind him in those Countries, to this present day, and lieth buried at an Island of the Greeks, 
barton's Island.  within twelve miles of Constantinople called barton's Island to this day.  
After whose death, this good man Milesius was by the Greeks displaced from being Patriarch of Constantinople: (which they durst not do whiles master Barton was living) because, being a man of knowledge, he laboured to reform the greeks from many of their superstitious customs. Whereupon (presently after the death of master Barton) they said their Patriarch was an Englishman, and no Greek, and therefore Manzulled him, that is: displaced him. Yet bearing some reverence towards him for his learning, made him Patriarch of Alexandria. And being there Patriarch, he excommunicated the Patriarch of Antiochia, because he accepted of relief at the Pope's hand; and made him come to Alexandria, to humble himself unto him, and acknowledge his fault before he would suffer him to execute his patriarchs office.  
Master Henry Lello (a learned, wise, and religious English gentleman, sometime student in Oxford, and afterwards at the Inns of the Court) succeeded Master Barton in his place, and in many things exceeded him, especially in his religious carriage and unspotted life: and had not the times been more troublesome in his regiment, than in the time of his predecessor Master Barton; he would every way have gone beyond him. He first of all reformed his family, and afterwards so ordered himself in his whole carriage, that he credited our Country: and after ten years government of the English Nation there, he returned into his Country with the tears of many, & with general good report of all Nations there dwelling or sojourning; & is worthily by his excellent Majesty rewarded with Knighthood for his good service.  
If Milesius had lived, this good gentleman would have restored him to Constantinople, as he placed many other Archbishops both at Salonica, (of old called Thessalonica) and elsewhere.  
In the Mountains betwixt Scanderone and Aleppo, 
Coords.  there are dwelling a certain kind of people called at this day Coords, coming of the race of the ancient Parthians, who worship the Devil, and allege for their reason in so doing, that God is a good man, and will do no man harm, but that the Devil is bad, and must be pleased lest he hurt them. There was one of our Carriers a Muccre man and Malim, named Abdell Phat, who was said to be of that Race and Religion.  
There is also, 
Archills●s.  although not in the direct way, (yet for safety and pleasantness of the way, it is sometimes taken in the way to Aleppo) an ancient City called Achilles, where one Asan Bashaw ruleth like a King (paying duties to the Turks) successively from his predecessors, coming of the house of Sanballat, who hindered the building of the Temple of jerusalem, who is called to this day, 
Nehe. 4. 1.  Eben Sumbolac, that is, the son of Sanballat: and all his kindred call one another, Ammiogli, that is, Brother Ammonite; for they account themselves of the race of the Ammonites. This Asan Bashaw is now old, and (for the most part) referreth all matters of government to his kinsman Vseph Bege, that is, Lord joseph.  
The second night, in our travel from Scanderone, we lodged at a place called The gardens, in the open fields, having the ground to our bed, a stone to our pillow (as jacob in his travel had) and the sky to our covering. And many poor travelers in these parts (who come unprovided) have nothing else but the air for their supper, except they can meet with the fruits of trees, or herbs of the fields. We met in some places with villages of Tents, where our jenesarie Paravan Bashaw (being partly feared and partly loved amongst them) brought unto us from them, bread and water often times. Their bread is made all in cakes, after the ancient manner, as Abraham entertained Angels with hearth cakes. At one place we had also presented to us very good sweet goats milk, and also good sour milk, turned by art, which is the most common dish in those hot Countries.  
The day following, 
Havadan.  we came about noon to a village called Hanadan, eight miles on this side Aleppo, over against which village, on the right hand, on the top of the hill, there is (as the Jews report) the sepulchre of the Prophet jeremy. At this village Hanadan there are many pigeon houses, whereof the poor people make much profit, bringing them to Aleppo to sell. At this village we dined with Musmelons, 
Sambouses are little pasties.  Sambouses, and a Muclebite. And after dinner we slept an hour or two (as the custom of the Country is) and then road forwards towards Aleppo, 
Muclebite, a dish made of eggs and herbs.  whither we came by five of the clock, and were kindly entertained at Cane Burgol by the worshipful Richard Colthurst Esquire, Consul for the English Nation there.  
Syria is in Asia, 
A description of Syria.  having on the East, Euphrates: on the West, Egypt; on the North, Cilicia; on the South, Arabia.  
Assyria joineth unto Syria, and hath on the East, Media; on the West, Mesopotamia; on the North, Armenia Minor; on the South, Susiana. About sixty miles from Aleppo, the river Euphrates and Tigris meet, at a place called vulgarly Beer or Birha, but of old it was called Mesopotamia, 
Mesopotamia  where Laban dwelled at Padan Aram. And there is yet a heap of stones (within half a days journey of Aleppo, near unto Taedith, inhabited by jews) where Laban following after jacob, made covenant with him, which Laban called jegar-sahadutha, that is, An heap of Witnesses. But jacob called it Galeed, that is, A Watch Tower, as we read, Gen. 31. 47.  
The City Ninive was in Assyria, 
Nineve.  situated by Tigris, whereof now there is no memorial left. But in the place where Niniveh stood, there is a little town called Muscla, from whence the inhabitants of that place bring a kind of linen cloth called Muslina, to Aleppo, to sell to Merchants there. At B●●ha, by the River Euphrates, they that go Babylon, usually take boat, but stay until their boats be made, and then buy them, and go down the River Euphrates with a swift currant, but cannot come back again by water.  
Babylon is now called by the Turks, 
Babylon is called Badg●t  Bagdat. It is also governed by Turks. It bordereth upon Persia. A great part of Mesopotamia and Assyria is also called Babylonia, of the City Babylon. Also there is a City in Egypt called Babylon, not far from the I'll Delta, built by certain Babylonians.  
Betwixt Aleppo and Babylon, Merchants travel often over the desert of Arabia, and every quarter of the year Caravans come from thence with many hundred Camels laden with merchandise. And their custom hath been, 
Pigeons carrying letters.  and is still sometimes, when they have occasion to send some sudden news from Babylon to fasten some brief writing to one of the wings of a Bagdat or Babylonian pigeon, or about her neck, in such sort that it may not hinder her flying, and to send her therewith to bring news to Aleppo, which is at the least ten days journey off: which when I heard at the first, it seemed to me wonderful strange, and almost incredible: but after I understood how they train them to it, the strangeness thereof was diminished. For when the hen dove sitteth, or hath young ones, they take the cock pigeon and put him in a cage, and when the Carriers go with their camels, they set the pigeon in an open cage on a camels back, and when they are a days journey or two from home, set her at liberty, who presently mounteth up aloft, and beholding her way, never ceaseth flying until she come to her mate; which any of the house perceiving, look for some paper fastened about her, and so in post haste understand speedy news. And so by degrees they train them further & further to the places of their traffic. This I have known put in practice, and performed by an English Merchant of Aleppo, who in such sort sent a Bagdat pigeon to Scanderone, three days journey from Aleppo, and by her return, understood when ships arrived thither, and departed from thence: which seemeth not unto me so strange as that which we read of, performed by a Cobbler of Rome, who taught a daw to speak, and to salute the Emperor, as he passed by, with these words, Salue Caesar; which the Emperor hearing, gave unto the Cobbler a good reward, and bought his daw: which another poor man in Rome perceiving, hoping to get the like reward, took upon him to teach another daw, the same lesson; and day and night as he sat at his work used still to prattle unto his daw, and bid him say, Salve Caesar: and when he perceived he could not make his daw once frame himself to pronounce those words, he chafing, rapped him on the bill, and said, Operam & oleum perdidi; that is, I have lost my labour in vain: yet still continued his diligent endeavour, and by often repeating both Salve Caesar, and Operam & oleum perdidi, in the end his daw had learned both the one and the other, and when the Emperor passed by, said, Salve Caesar; the Emperor answered, Tales habeo domi salutatores; that is, I have such saluters enough at home: whereupon the daw replied, Operam & oleum perdidi: which the Emperor hearing, bought this daw also, because he had one lesson more than the other, and rewarded the poor man well for his labour.  
I am bold to write unto you in absence as pleasantly as I was wont to speak unto you in presence, whereby you may perceive I am still the same man, and of the same mind, and as merry out of England as ever I was in England.  
But to proceed in my discourse and description of Syria: 
A description of Syria.  All Syria of old was called Aram, and the Syrians, Aramites. But especially I do read of three of the chiefest Cities in Syria called by the name Aram: The first was Aram Naharaim, which was Mesopotamia; for Nahar in Hebrew signifieth a River, and Naharaim is the dual number thereof, signifying two Rivers, which were Euphrates and Tigris. Mesopotamia the Greek word signifieth the same, coming of two Greek words, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth the middle, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a River: and therefore was it called Mesopotamia, because it was situated between two Rivers, that is, Euphrates and Tigris.  
The second was Aram Damasek, that is, Damascus, which is still the chiefest City in all Syria.  
The third was called Aram Sobah, which some think to have been that City which is now called Aleppo. And of this Aram Sobah I find mention made, 2. Sam 8. 3. 4. 5. And also in the title of the sixty Psalm, where mention is made of the salt valley which is but half a days journey from Aleppo, which is a very great plain, without grass growing on it, the very sand whereof is good salt naturally: after rain, being dried again by the sun, they gather it. There is also a little Island or mountain in the midst thereof, plain on the top, which yieldeth the best salt.  
Some jews there dwelling, do also say, that Aleppo was the City Sepheruaim: but I think it to be a latter City, which some say was called Apollonius: but I know no reason for it, except it were built by one of that name. Howsoever, it should seem this City Aleppo hath often changed her name, and that, if it were not Aram Sobah, yet to be built not far from the place where Aram Sobah stood. But the Turks (changing the names of all places where they come) call Aleppo at this day, Halep, which signifieth Milk, because it yieldeth great store of milk.  
Aleppo is inhabited by Turks, Moors, Arabians, jews, greeks, Armenians, Chelfalines, Nostranes, and people of sundry other Nations.  
The Turks come of Magog the son 〈◊〉 japheth. For (as we read, Gen. 10. 1.) Noah had three sons, Shem, Ham, and japheth.  
Shem and his posterity dwelled in Syria, in Chaldaea, and in Persia, being the East parts of the world, whence came the Syrians, the Aramites, the Chaldeans, and the Persians. The sons of Shem are named, Gen. 10. 22. to be these, Elam, Ashur, Lud, and Aram. Of Elam came the Elamites or Persians; of Ashur, the Assyrians; of Lud, the Lydians; of Aram, the Aramites or Syrians. These sons of Shem, with their posterity, are cast out of the holy Line, who were deadly enemies to their kindred, Gen. 10. 22. 23.  
Ham with his seed went into Canaan, being the South part of the world, of whom came the Canaanites, the Egyptians, Ethiopians, and the Arabians. The sons of Ham are set down, Gen. 10. 6. 7. 8. 9 10. etc. to be these, Cush, Mizraim, Put, and Canaan.  
Of Cush came Nimrod a mighty hunter, the builder of Babel.  
Of Mizraim came the Egyptians, who in Hebrew are called Mizraims'.  
Of Put came the Blacke-Moores.  
Of Canaan the Canaanites: And so forth, as you may read, Gen. 10.  
japheth went with his seed into the Western and Northern parts of the world: Of whom came the greeks, the Medes, the Simbrians, the Germans, the Scythians, the Turks, and the Thratitians.  
The Isles of the Gentiles came of japheth and his sons.  
The sons of japheth are set down, Gen. 10. 2. 5. to be these, Gomer, Magog, Madai, javan, Tubal, Mesech, Tiras, etc.  
Of Gomer came the Tartarians.  
Of Magog the Turks and Scythians.  
Of Madai, the Medes.  
Of javan, the people of Asia and Graecia.  
And what people proceeded of the rest, you may read Ezech. 27. 1. 13. Ezech. 38. 1. 2. etc. Ezech. 39 2. unto which places I refer you for the rest: for I desire to be brief, lest by over prolixnesse in writing, I be over tedious to you in reading.  
I promised you in my last letters, 
Religion of the Turks.  to write unto you by the next, of the Religion, Government, Manners, and Customs of the Turks, and other Nations there dwelling or sojourning. Wherefore, that I may the better make known unto you their Religion, I will begin with the first Author thereof, which was (no doubt) the Devil, who used that false Prophet Mahomet as his instrument to broach it abroad.  
divers Prophets have foretold of the wickedness and tyranny of the Turks: but I will only recite the Prophecy of Daniel, chap. 7. 7. which is very notable, and agreeth especially unto the time when this impiety and tyranny did begin. After this (saith Daniel) I saw in the visions by night, and behold, the fourth beast was fearful, and terrible, and very strong. It had great iron teeth; It devoured, and broke in pieces, and stamped the residue under his feet; and it was unlike to the beasts that were before it, for it had ten horns. Hitherto spoke Daniel of the fourth, that is, the Roman Empire, and of the cruelty of the same, and of the ten Kings in subjection thereunto.  
Now followeth the Prophecy of the Turkish Kingdom, in these words, Dan. 7. 8. As I considered the horns, behold, there came up among them another little horn, before whom there were three of the first horns plucked away. And behold, in this horn were eyes like the eyes of a man, and a mouth speaking presumptuous things.  
And afterwards, verse 23. The fourth beast shall be the fourth Kingdom in the earth, which shall be unlike to all the Kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this Kingdom, are ten Kings that shall rise; and another shall rise after them, and he shall be unlike to the first, and he shall subdue three Kings, and shall speak words against the most high, and think that he may change times and laws. Hitherto Daniel, whose Prophecy the event hath proved to be true. 
Mahomet's birth and parentage.  For Anno Dom. 591. (Mauritius then Emperor of the Romans & raining in Constantinople) was Mahomet borne in Arabia, in a base village called Itraripia. His parents were of divers Nations, and different in Religion. His father Abdallas 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 baseness and obscurity of his birth. And soon did he make show and proof thereof: for being trained up of a boy in the service of a rich and wealthy Merchant, by his great industry and diligence, he so insinuated and wrought himself into the good favour and 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 and 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. 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 then being troublesome, the people full of simplicity and ignorance, Religion also waring 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 unto Christ and the truth of his Religion, and the other seeming a mere Atheist or profane person, neither perfect jew, nor perfect Christian) patched up a particular doctrine unto themselves out of the old and new Testament, depraving the sense of both 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, as I will show you more particularly in that which followeth: But first mark (I pray you) how daniel's Prophecy (before set down) is proved true.  
Anno Dom. 623. Herachius being Emperor, Mahomet moved sedition, and forthwith the Saracens or Arabians joined together these three dominions, Egypt, Syria and Aphrica, which are the three horns plucked from those ten horns of the fourth beast: and Daniel ascribeth to this little horn, that is: to the Turkish Empire, three notes whereby it may be known.  
1. The first whereof is a new Law contrary to the Law of God. For the eyes do signify a law subtly invented.  
2. The second mark is, Blasphemy against the most high, which is Christ. For the mouth speaking words against the true God, signifieth blasphemies against the Son of God.  
3. The third note is Cruelty towards the Church; And he shall consume (saith he) the Saints of the most high.  
4. The fourth is, an endeavour to Abolish the Gospel and the Church. He shall think (saith he) that he may change times and laws.  
God would have this prophecy to be extant for a strengthening of the godly against the cruelty of Turks, that when they should see the event to answer to the prophecy, they might not be offended at the stumbling block of so great persecution, and of such revolting from the true Church. And therefore being thus forewarned by the Prophet, let us take heart to ourselves against this Turkish tyranny and wickedness, especially seeing how the event hath answered to the prophecy. For there have four Monarchies been one after an other. And now reigneth a people which are enemies to God, that openly doth abolish the Prophetical and Apostolical Scriptures. Thus you may see how fully daniel's prophecy is fulfilled.  
I will now proceed to show more plainly how the Turks began, 
How the Turks began.  multiplied, and increased.  
Mahomet in his youth, by reason of his poverty, lived by theft and robbery. Afterward having heaped much riches together, he was a soldier among his country men the Arabians, under Heraclius. In the war he found occasion of principality and power. For when the Arabians being offended with Heraclius for denying them their pay, and for his religion had severed themselves from him, Mahomet joined himself to the angried soldiers, and stirred up their minds against their Emperor, and encouraged them in their defection. Whereupon, by a certain company of Soldiers, he was chosen to be their Captain (as they commonly are extolled in every commotion, which favour the wicked enterprise of the rebellious people, and set upon the mighty, and governors.)  
In this new Captain many could not abide the baseness of his birth, nor the odiousness of his former life, especially, they loathed him for a disease he had, which was the falling sickness. He therefore to redeem himself from this contempt (which is an easy matter among the foolish common people) pretended a divinity in his doings, feigning himself to enter communication with God, and so when he talked with him, to be ravished out of himself, and seemed like unto one afflicted with the falling sickness. And therefore he said plainly (but untruly) how he was no more a Captain, and Prince elected through the favour of Soldiers, but a Prophet, and a messenger of Almighty God, that under the show of Divinity, he might have all men the more obedient unto his words.  
But, for as much as he was rude altogether and unlearned, he adjoined unto himself two masters and counsellors that were Christians: the one whereof was Sergi●s an Arrian, and the other John Nestorius, to whom there came a third who was a jew, a Talmudist. Of which three, every one of them defended his several sect.  
Whereupon Mahomet supposing that he should not only gratify his companions, but also the more easily allure all nations unto himself, received all, that is: The pertinacy of Arius, the error of Nestorius, and the vain inventions of the Thalmudist. And therefore he received from the jew Circumcision; from the Christians sundry washings, as it were Baptisms. And with Sergius he denied the Divinity of Christ. Now some worshipped Idols, others were baptized and somewhat instructed in Christianity, who, as soon as they had left the Roman Emperor for the hatred they bore against him, renounced forthwith the Religion which he defended, even after the example of those ten tribes of Israel, which revolting from the house of David unto jeroboam, 
1. King. 12.  despised the laws of their Fathers, and went from the service of the only true God, unto the innocation of devils.  
Mahomet's manner to enlarge and establish his kingdom was this, 
How the Turks increased.  (which also his masters taught him.)  
He said how God at the first, to mankind sent Moses; after him, jesus Christ; who were endued with the power to work miracles. But men gave small heed to them. Therefore he determined to send Mahomet, a warrior without miracles, that whom miracles had not moved, weapons might compel.  
He said, how he was the last messenger, and that after him none should come; how Christ in the Gospel had prophesied of him, and how tidings was of him through a wonderful light, which passed from Eva by succession of kind through all women, even to his very mother.  
See the subtlety of this dissembler and deceiver Mahomet, who knowing that he was destitute altogether of the heavenly gift to work miracles; he feigned that he was sent with the sword. But this Armed man at the length was vanquished, and received a soar wound in his mouth, whereby he lost some of his cheek teeth, and was thrown into a ditch, and pu●●o a shameful foil, and that, the very day before he had (from the oracle of God) promised victory to him and his. Yea, and while he was yet a common thief, he was oftentimes beaten sore of the Drianites, whose Camels he set upon returning from Mecha.  
And that City which hath him now in honour, sometime adjudged him unto death, as a very hurtful thief, and appointed a reward if any could bring him unto them, either quick or dead.  
This champion first a thief, afterwards a seditious soldier, than a runagate, after that a Captain of a rebellious host, persuadeth light heads, enemies to the true Religion, how he is the messenger of God; whereby we may gather how great the power of Satan is in them, which embrace not the truth. Whereof it is, that at this day that adversary of God defendeth his blasphemies against God, by Turkish and mahometical force, according to the prophecy of Daniel.  

Of Mahomet's laws and eight Commandments.  
AND for the better broaching abroad of his devilish religions he hath prescribed certain laws or Commandments, and fortified the same by Policy.  
His laws are in number eight, which are partly Political and party Ceremonial.  
The first, concerning God: which is this.  
1. God is a great God, and one only God, and Mahomet is the Prophet of God.  
In this Commandment they acknowledge a God; and also Christ they acknowledge to be a great Prophet: but deny him to be the Son of God, for God (say they) had no wife, and therefore could have no son. But Mahomet they hold to be a greater Prophet than Christ, and the last Prophet of all.  
For it is a common saying amongst them, that Abraham was the friend of God, Moses the messenger of God, Christ the breath of God, and that Mahomet was the Prophet of God. They speak reverently of them all four, and punish as well those that blaspheme Christ, as those that speak evil of Mahomet. Yea, they acknowledge Christ to be the Son of the Virgin Mary, but not to have been borne according to the common course of nature, but to have proceeded from her breasts. And as for his conception by the holy Ghost, they know not what it meaneth; neither do they know whether there be any holy Ghost or not. But in their prayers they often reiterate these words together, hu, hu, hu, that is: he, he, he. In despite of all the Christians there is but one God; he, he, he, alone is God. For they hold, because we acknowledge three persons, that therefore we worship three Gods, and they acknowledge but one God, and are altogether ignorant of the Trinity in Unity, and Unity in Trinity.  
The second Commandment is, concerning their duty toward their Parents, in these words.  
2. Obey thy parents, and do nothing to displease them, either in word or deed.  
How badly this duty is performed among them, I know by experience: for I did never read or hear of more disobedient children to their parents, either in word or deed.  
The third is concerning their Neighbours, which is this:  
3. Do unto others as thou wouldst be done unto thyself.  
Some of them are just in their dealings one with another: but most of them unjust & deceitful in their proceedings with strangers, some few shopkéepers only excepted.  
The fourth is concerning prayer, wherein is required,  
4. That every man five times a day repair to their Churches, to make public prayer unto Mahomet.  
The Turks have no bells, but very fair Churches, and high Steeples; and at the hours of their public prayer they are called to Church by the voice of Criers, who go up into their stéeples, and cry with a loud voice, Come now and worship the great God. And sometimes also thus: La Illa Eillala, Mahomet Resullala: that is, God is a great God, and Mahomet is his Prophet. And sometimes no more but thus: Ollah hethbar: that is, God is alone: that is, There is but one God. And oftentimes there is but one Crier in one steeple. But on their Sabbath day (which is friday) and at sundry other times, there are many men crying and bawling in every steeple, like a kennel of hounds when they have started their game.  
The first meeting at public prayer every day, is before the rising of the sun.  
The second is about noon or midday, and on their Sabbath day two hours sooner, and again at noon, so that they pray five times every day, and on their Sabbath day, six times.  
The third time for public prayer every day, is at the tenth hour of the day, called by the Turks, Kindi; by the Moors, Assera, about three or four of the clock after noon.  
The fourth meeting is about sun setting.  
The fifth and last hour of prayer, is two hours within night, before they go to sleep.  
Before they come to prayer, they prepare themselves thereunto by outward washings of themselves, in token of reverence, and suffer no women to come to their Churches, lest the sight of them should withdraw their minds from prayer. And though they do not come to Church, yet when they hear the voice of the Criers, they will pray wheresoever they be, and fall down and kiss the ground three times.  
Oftentimes also these Criers walk about the stéeples in the evenings, and sing (after their rude manner) David's Psalms in the Arabic tongue. And when rich men hear them sing well, and with clear voices, they are so delighted therewith, that they use to send them money.  
Their fifth Commandment is concerning fasting, viz.  
5. That one Moon in the year, every one (of any reasonable age) spend the whole time in fasting.  
They have but one Lent in the year, and then they fast generally in this manner: When the new moon changeth, which they call Romadan, then during all that moon, they fast all the day long betwixt sun rising and sun setting, and neither eat nor drink any thing at all. But when the sun setteth, than the crier calleth them to Church, and after they have prayed, than they may eat what kind of meat they will (saving swine's flesh, which is forbidden by their Law) and as oft as they will, until sun rising: so that their Lent is but a changing of day into night. During this moon Romadan, they observe this kind of abstinence very strictly. And so soon as the next moon changeth, which they call Byram, than their Lent endeth, and they hold a feast for three days space together. At which time (they say) Mahomet delivered unto them their law.  
Their sixth Commandment is concerning Almesdéeds.  
6. Let every man, out of his store, give unto the poor, liberally, freely, and voluntarily.  
Their Alms is either public or private.  
Their public Alms is a sacrifice or offering of some beast for a sacrifice unto Mahomet once every year: which being killed, it is cut into small pieces, and given all to the poor.  
Their private Alms (notwithstanding their Law) is much neglected; for I have heard of many poor people who have died amongst them for want of relief: and in the way as I have traveled, I have found some dead for hunger and cold. And though a man be never so poor, yet if he be not able to pay his Head money to the King yearly, they are beaten, and their women and children sold to pay it. I● our murmuring and impatient poor were here but a short time, they would learn to be more thankful to God and man, and how to esteem of a benefit bestowed on them, and not curse and revile (as many of them do) if any one that passeth by them do not give unto them. The Turks are more merciful to birds, cats, and dogs, than to the poor.  
Their seventh Commandment is concerning Marriage.  
7. That every man must of necessity marry, to increase and multiply the Sect and Religion of Mahomet.  
Their custom is to buy their wives of their parents, and never to see them until they come to be married: and their marriage is nothing but enrolling in the Cadies' book. And it is lawful for them to take as many wives as they will, or as many as they are able to keep. And whensoever he disliketh any one of them, it is their use to sell them or give them to any of their men-slaves. And although they love their women never so well, yet they never sit at table with men, no not with their husbands, but wait at table and serve him, and when he hath dined, they dine in secret by themselves, admitting no man or mankind amongst them, if he be above twelve years of age. And they never go abroad without leave of their husbands, which is very seldom, except it be either to the Bannio or hot Bath, or once a week to weep at the graves of the dead, which is usually on Thursday, being the Even before their Sabbath, which is Friday, and the jews Sabbath on Saturday, and the Christians on Sunday, three Sabbath days together in one Country. If their husbands have been abroad, at his entrance into the house, if any one of their women be sitting on a stool, she riseth up, and boweth herself to her husband, and kisseth his hand, and setteth the same stool for him, whereon they sat, and stand so long as he is in presence.  
If the like order were in England, women would be more dutiful and faithful to their husbands than many of them are: and especially, if there were the like punishment for whores, there would be less whoredom: for there, if a man have an hundred women, if any one of them prostitute herself to any man but her own husband, he hath authority to bind her, hands and feet, and cast her into the river with a stone about her neck, and drown her. And this is a common punishment amongst them; but it is usually done in the night. And the man, if he be taken, is dismembered.  
But the daughters and sisters of the great Turk are more free than all other men and women. For when their brethren die, they live: and when they come to years of marriage, their father (if he be living) or brother (if he be King) will give unto them, for their husbands, the greatest bashaws or Viziers whom they shall affect, and say unto them, Daughter, or sister, I give thee this man to be thy slave and bedfellow: and if he be not loving, dutiful, and obedient unto thee, here, I give thee a Canzhare (that is, a dagger) to cut off his head. And always after, those daughters or sisters of the King wear a broad and sharp dagger: and whensoever their husbands (which are given unto them by the King to be their slaves) displease them, they may and do cut off their heads.  
They exempt no calling from marriage, but hold it a blessing from God to have many children: and the desire of many children maketh them take many wives. The Great Turk hath many hundred, yea (as I have heard) a thousand women only for his own use. And yet, as Augustus Caesar spoke of Herod, when he killed his own two sons Alexander and Aristobulus, with the infants of Bethlem, rather than he would fail of his purpose in kill Christ, It is better to be Herod's hog than his son; for his hogs lived, but his sons died: So it is better to be the Great Turk's hog than his son: for they (being forbidden by their Law to eat swine's flesh, kill no hogs, but all the sons of the Great Turk are strangled to death by their eldest brother (after the death of their father) to avoid treason.  
A devilish policy, 
Hatto.  and like unto that of Hatto a Bishop of Mentz or Magunce in Germany, who (as the Chronicles mention) 500 years ago, in time of a great dearth, called all the poor people in all the whole Country, into a great barn, pretending to make a great dole: But having them sure enough, he fired the barn, and burned them all up, saying, These be the Rats and Mice which devour up the corn. This was his policy to make bread better cheap. But for this unmerciful mercy, God made him an example for all unmerciful men, to the world's end. For a multitude of Rats came and devoured him, in such terrible sort, that where his name was written in windows, walls, or hangings, they never ceased till it were razed out; and drove him from house to house to save his life. And where he had a strong Tower in the midst of the great River of Rhine, which yet standeth there to be seen in the midst of the River, he thought himself sure if he could fly thither: Notwithstanding, the Rats swam after him thither, and there devoured him: And it is called the Rat's tower to this day, as travelers know, and I myself have seen this present year 1608. july 7. It standeth on a little Jland in the midst of the River of Ryne, betwixt the Cities Mentz and Cullyn, or Colonia, near unto a Town called Bingam on the one side of the River, and another Town called Baccara, on the other side the River, where is made the best Rhenish wine in all Almania. Not far from Sanquer, where there is a choler of iron fastened to a wall, whereinto all fresh travelers are enforced, by their company, to put in their necks, to make them free, and are enhanced at Bobar usually, or at Sanquer, if they lodge there.  
SULTAN Mahomet (this great Turks father) when he came to the Crown, put to death 19 of his brethren (according to the custom of his predecessors) as a wicked policy to prevent treason.  
The Persians are yet somewhat better, (although too bad) where the eldest son is king after the death of his father, and all the rest of their brethren have their eyes put out, yet live.  
Other Turks have three wives, and have as many women-slaves as they can keep, whom they use as wives, and esteem them equal with their wives.  
The manner of their marriage is this. First, if a man like a young woman, he buyeth her of her father, and giveth a great summne of money for her, and then enroleth her in the Cadies' book, that he hath bought her of her Father for his wife, and then the friends feast and banquet together, and this is all they perform in marriage. Only the father of the young woman giveth great store of household-stuff with her, and this is carried openly by particulars through the streets of the city on horses or Camels, and sometime by men and women, the parties newly married going before with music playing before them.  
Their eight Commandment is the same with our sixth.  
8. Thou shalt not kill.  
In their Alcoran it is written that God hateth murder. And they say, that it is the second sin which crept into the world after the creation, being first committed by cursed Cain, who killed his brother Abel. And their belief is, that this sin of wilful murder is impardonable. But if it be by mere chance, or in their own defence, or else in lawful wars, or in cases of justice by the Magistrate they hold it lawful.  
Often have I heard Turks brawl one with another, and in words most vilely revile one another; but never did I see or hear of two Turks in their private quarrels strike one another, neither dare they strike one another, for if they do, they are presently brought before the Magistrate, and severely punished. Yea, if one do but lift up his hand to strike another, he is cast into prison, and kept in irons, until he have paid some great fine, or received some other punishment. But they will strike jews and Christians oftentimes, who dare not strike them again. If a man in secret be killed and found dead, either openly in the street, or privately in an house, the master of the house, or the parish where he dwelleth must find out the murderer, otherwise he himself shall be accused of murder, and both he, and the whole Contrado where he dwelleth must pay unto the Subbashaw so many hundred collars as shall be required at their hands.  
And therefore the Subbashaws oftentimes being wicked men, do hire some desperate person to kill a man in the night, that thereby he may take occasion to eat of the whole Contrado. 
William Matrin. Anno Dom. 1603. Sept. 18.  We had an English man, not long since, who sleeping on the Terrace, (that is, on the top of the house) in the night, (as the custom of the country is in the heat of Summer) who had his throat cut being asleep in bed, by two or three wicked men, who came from the street by a ladder to the top of the house; and after they had committed this murder, being descried by the barking of a dog, and seen also by the master of the house through his chamber windowwhere he slept, (but not plainly discerned being somewhat dark) they made haste down again, and were never known. 
leams Sapers.  But on the morrow after, the master of the house (an English man also) was in trouble himself, because he could not find out the murderers, and it cost him an hundredth collars at the least before he could be freed, and the whole Contrado or Parish, was also fined.  
In like sort, if an house be robbed, he who is robbed, must either find out the thief, or else he himself shall be troubled for it, and put to a great fine.  
If an house be but endangered by fire either by the burning of a chimney, or any other small part thereof without great harm, yet they will lay to his charge, who dwelleth therein, that he would have burnt the whole City; and take from him all that he hath, and imprison him as long as they please. Such secret murderers, thieves, and violent oppressors are they; though their laws forbid murder and theft, and they themselves know those to be guiltless whom they 
* Turks call that eating, which we call oppression or extortion.  eat upon, and imprison.  
Yea, Mahomet himself alloweth to his countrymen the Arabians, that is, to poor men, accustomed to live upon the spoil, he alloweth theft, and setteth a law of revengement. Hurt him (saith he) which hurts you. He saith also, He that either killeth his enemy or is killed by his enemy, entereth into Paradise.  
And it is 〈◊〉 unusual thing amongst them, specially for lenesaries, to kill their servants as Butchers kill Calves, and throw them into a ditch when they have done: and oftentimes for small offences lay them down on their ha●ks and 〈◊〉 up their heels, and bind their feet together and 〈…〉 a coul staff, and with a great cudgel give them two or three hundred blows on the soles of their feet: after which punishment they are not able to stand on their feet for the space of many days, and some of them go lame always after.  
Servants there are as usually bought and sold in the market with them, as bruit beasts amongst us, whom they use as slaves in all kind of drudgery. It it better to be a servant in England, than a master over many servants in Turkey.  
These are the eight Commandments of Mahomet.  
But the two chiefest points forbidden in the Alcoran, are, the eating of swine's flesh, and the drinking of wine. Yet many of them drink wine until they be drunken: but I never heard of any Turks would eat swine's flesh.  
The things considered, being so fond and ridiculous, it may seem strange, that men of courage in Turkey, do not forsake this deceiver and deluder of mankind.  
But it is the less strange if we consider how he hath fortified his law with four bulwarks or strong defences.  
1. First, he commandeth to kill them which speak against the Alcoran. And therefore no man dare 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.  
2. Secondly, he forbiddeth conference to be had with men of a contrary sect or religion.  
3. Thirdly, he forbiddeth credit to be given to any beside the Alcoran.  
4. Fourthly, he commandeth them to separate themselves altogether from other men, and to say, Let me have my law, and take you yours: ye are free from, that which I do, and I likewise from that which you do. And herein I hold it better for Merchants and other Christians to sojourn and to use trade and traffic amongst Turks than Papists; for, the Turk giveth liberty of conscience to all men, and liketh well of every man that is forward and zealous in his own religion.  
But among the Papists no man can buy and sell, Unless he bear the marks of the beast as S. John foretold, Revelation 13. 17.  
Moreover, to drive away all fear of damnation from the minds of his Disciples, Mahomet telleth them, that every man shall be saved by his own Religion (he only excepted which revolteth from the Koran unto another Law) The Jews by the Law of Moses; Christians by the Law of the Gospel; and the Saracens by the Law of Mahomet. And they hold, that at the day of judgement all shall appear under three banners; The jews under the banner of Moses, and Christians under the banner of Christ, and Turks and other Mahometans under Mahomet's banner, and under their conduct enter into Paradise, which they describe after an earthly, sensual, and brutish manner; affirming, 
Mahomet's paradise.  That the ground of Paradise is of golD, which is distinguished with precious stones, and sweet flowers set thick together, planted with all fruitful trees, the pleasant rivers running thorough the green fields, whereof some power out milk, others white honey, others the purest wine; and that there they shall be clothed with all sorts of colours, except black. And therefore the Turks to this day wear no black; but when they see a man clothed in black, many of them will go back, and say they will fly from him who shall never enter into Paradise. Yet whosoever will live in quiet amongst them, must 
A note for travelers.  neither meddle with their Law, their Women, nor their slaves.  
Mahomet's coming to judgement was expected 20. years since; for their belief was, that Mahomet would come again at the end of 1000 years (as he promised them) and bring them to Paradise: which time expiring, and he not coming, they have dealt more favourably with him, and given him longer time; for they say he was extremely sick when he was asked of the time of his coming, and that he answered them with such a low voice, that he could not well be understood: and that they which reported that he would return at the end of 1000 years, mistook him, for that he meant 2000 years. At which time, if he do not come (according to promise) they will look for him no longer, nor belacute; eve in him any more, but become Christians.  
The Moors are more ancient dwellers in Aleppo than Turks, and more forward and zealous in Mahometism than Turks: yea all the Churchmen amongst the Turks are Moors, whom the Turks count a base people (in regard of themselves) and call them Tots. Yet their Churchmen they have in great reverence; and not only theirs, but they reverence Churchmen of all nations, and call them holy men, Saints, and men of God.  
I myself have had great experience hereof both in the place of my abode at Aleppo, and in my journey towards jerusalem, and in other places. In Aleppo as I have walked in the streets, both Turks, and Moors, and other Nations, would very reverently salute me after the manner of their Country: yea their very soldiers, as I have walked in the fields, with many other of our Nation, without a jenesarie to guard us, though they have been many hundreds together, yet have they not offered either me or any of my company wrong, for my sake, but have said one to another, Hadah Cassies; that is, This is a Churchman, and therefore take heed what you do unto him, for he is a good man, etc.  
At jerusalem many strangers of sundry Nations understanding that I was an English Preacher, came and kissed my hand, and called me the English Patriarch. Yea in all my ten years travels, I never received, neither was offered wrong by any Nation but mine own Countrymen, and by them chiefly whom it chiefly concerned to protect me from wrongs: yet have I found them most forward to offer me wrong only for doing my duty, and following the order of our Church of England: knowing that I had none of the Reverend Fathers of our Church to defend me. So would it be in England, if we had not the Reverend Fathers in God the Lord Bishops of our Church to protect us. All other Nations, both Heathen and Christian, go before us herein, in reverencing and providing for their Churchmen. The Turks honour their Mufti (which is their chief Ruler in Ecclesiastical matters, next under the Grand signor) as an Angel: The Nostranes, greeks, Armenians, Chelfalines, and Christians of all other Nations, perform double honour unto them: only in England, where there is a more learned Ministry (I speak by experience) than in any Nation in the world, they are least of all regarded: Which maketh our Adversaries, the Papists, say, (as I have heard some of them speak in my hearing, many thousand miles from England) that if we ourselves were persuaded of the truth of our Religion, we would reverence our Churchmen as they do, and not scorn them and contemn them as we do.  
They also account fools, dumb men, and mad men, Santones, that is, Saints. And whatsoever such mad men say or do, though they take any thing out of their house, or strick them, and wound them, yet they take it in good part, and say, that they shall have good luck after it. And when such mad men die, they Canonize them for Saints, and erect stately Monuments over their graves, as we have here many examples, especially of one who (being mad) went always naked, whose name was Sheh Boubac, 
Sheh Boubac.  at whose death they bestowed great cost on his funeral, and erected an house over his grave, where (to this day) there are Lamps burning night and day, and many idle fellows (whom they call Daruises) there maintained to look unto his sepulchre, and to receive the offerings of such as come to offer to Sheh Boubac, which they take to themselves, and there is no week but many come out of the City of Aleppo and other places, to offer. For this sepulchre is built on an hill, three miles from Aleppo, between the King's garden and the fountain of fishes. If any be sick, or in danger, they vow that if they recover or escape, they will offer so much money, or this or that good thing to Sneh Boubac.  
There is also such another Bedlam Saint in Aleppo yet living, 
Sheh Mahammet a naked Santone.  whom they call Sheh Mahammet a Santone, who goeth always naked, with a spit on his shoulders; and as he goeth thorough the streets, the shop-kéepers will offer him their rings; and if he thrust his spit thorough their rings, they take it for a favour, and sign of good success: The like account they make if he take any thing from their shop boards, or bor them or any of their house: yea they are yet more mad upon this mad man than so, for both men and women will come unto him, and kiss his hand, or any other part, sometimes his thighs, and ask him counsel, for they hold that mad men's souls are in heaven talking with God, and that he revealeth secrets unto them. In regard whereof, the bashaws themselves oftentimes, and chief Captains will come unto him with some present, and kiss some part of his naked body, and ask him whether they shall go to battle or not, and what success they shall have in war: And look whatsoever he saith, they hold it for an Oracle.  
Not long since, the Turks had a victory against the Christians; and at their return, they reported that this naked Santone Sheh Mahammet of Aleppo was seen naked in the field fight against their enemies, and that by his help they overcame them, although he were not near them by many thousand miles. Whereby you may see how the Devil doth delude them still, as he did their forefathers at the first by Mahomet's Machiaucilian devices.  
Their Daruises also they have in such reputation, 
Daruises.  that often times great bashaws, when they are in dissáuour with the King, and fear either loss of life, or goods, or both, to avoid danger, will turn Daruises, and then they account themselves privileged persons from the rigour of their Law.  
The witness of a Daruise or of a Churchman, will pass better than any man's witness besides, yea better than Shereffes whom they account of Mahomet's kindred, and they are known from others by their green Sashes, which no man else may wear: for green, they account Mahomet's colour, and if they seeany Christian wearing a garment of that colour, they will cut it from his back, and beat him, and ask him how he dare presume to wear Mahomet's colour, and whether he be kine to God or not?. This I have known put in practice upon Christians (not acquainted with the customs of the country) since my coming: one for having but green shooestrings, had his shoes taken away. Another wearing green breeches under his Gown (being espied) had his breeches cut off, and he reviled and beaten.  
We of more knowledge come far behind them in reverencing the Preachers of the truth, and providing for them; and it is to be feared that they shall rise up at the day of judgement and condemn us herein.  
The Turks have no Printing amongst them, but all their Law and their Religion is written in the Morisco tongue, that is the Arabic tongue. And he is accounted a learned man amongst them, that can write and read. And as for the Latin tongue, he is a rare man amongst them that can speak it. Some few amongst them have the Italian tongue: and many (especially in and about Constantinople) speak the vulgar Greek, that is Romeica tongue. For in Constantinople there are as many Grecians and Hebrues, as Turks.  
The poor, amongst the Moors and Turks at Aleppo, beg oftentimes 
Syntana Fissa.  in the streets in the name and for the sake of Syntana Fissa, who was (as they say) a whore of charity, and would prostitue herself to any man Bacshese (as they say in the Arabic tongue) that is gratis freely.  
The Diet of the Turks is not very sumptuous, 
Diet of the Turks. Pilawe.  for the most common dish is Pilaw, which is good savoury meat made of Rise, and small morsels of Mutton boiled therein, and sometimes roasted Buckones, (that is, small bits or morsels of flesh.) Their more costly fare is Sambouses and Muclebites. Sambouses are made of paste like a great round pasty with variety of herbs and meats therein, not minced but in Buckones. A Muclebite is a dish made of Eggs and herbs. Their smaller Sambouses are more common, not so big as a man's hand, like a square pasty, with minsed meat therein. They have also variety of Helloway, that is, sweet meats compounded in such sort as are not to be seen elsewhere. The poorer sort feed on herbs and fruits of the trees. 
Coffa.  Their most common drink is Coffa, which is a black kind of drink made of a kind of Pulse like Pease, called Coava; which being ground in the mill, and boiled in water, they drink it as hot as they can suffer it; which they find to agree very well with them against their crudities and feeding on herbs and rawemeates.  
Other compound drinks they have called Sherbet, made of water and Sugar, or honey, with snow therein to make it cool; for although the country be hot, yet they keep snow all the year long to cool their drink.  
It is accounted a great courtesy amongst them to give unto their friends when they come to visit them, a Fin-ion or Scudella of Coffa, which is more wholesome than toothsome, for it causeth good concoction, and driveth away drowsiness. Some of them will also drink Bersh or Opium, which maketh them forget themselves, and talk idly of Castles in the air, as though they saw visions, and heard Revelations.  
Their Coffa houses are more common than Alehouses in England; but they use not so much to sit in the houses as on benches on both sides the streets near unto a Coffa house, every man with his Fin-ion full; which being smoking hot, they use to put it to their noses & ears, and then sup it off by leisure, being full of idle and Alehouse talk whiles they are amongst themselves drinking of it; if there be any news, it is talked of there. They have also excellent good fountain waters in most places of that country, which is a common drink amongst them, especially in Summer time, and in their travels at all times of the year.  
Some of our Merchants have weighed their water and ours in England when they have come home, and have found their water lighter than ours by four ounces in the pound; and the lighter the water is, the more pleasant it is to drink, and goeth down more delectably, as if it were milk rather than water.  
In great Cities where the fountains are either far off, or not so plentiful, there are certain poor men which go about the streets from morning to night with a bears skin full of water, sowed up and fastened about his stoulders like a Tinker's budget, with a bowl of brass in his hand, and offereth water freely to them that pass by, except they give them any thing in courtesy, (some seldom times.)  
The greatest part of them are very courteous people amongst 
Salutations of the Turks.  themselves, saluting one another at their méetingwith their hand on their breast (for they never uncover their head) with these words: Salam Alike Sultanum: that is, peace be unto you Sir. Whereunto the other replieth, Alekem Salam, that is: Peace be to you also. And sometime thus: Elph Marhabba ianum. Or in Turkish thus: Hosh Geldanos, Sophi Geldanos: that is: Welcome my dear friend. And in the morning, Subalkier Sultanum, that is, good morrow Sir: and in the evening thus. Misalker Sultanum, that is: good even Sir.  
And when friends and acquaintance meet, who have not seen one another many days before, they salute one another in Turkish, thus: Neder halen? that is: how do you? In Arabic thus, Ish halac Seedi? that is: How do you Sir? And Ish babtac? that is: how doth thy Gate? (meaning all within his gate) And so proceed by particulars to ask how doth thy Child, slave, horse, cat, dog, ass, etc. and every thing in the house, except his wife; for that is held a very unkind question, and not usual amongst them. And if a man come to their houses, and at the door inquire of the children for their father, they will answer him: but if he inquire for the mother, they will throw stones at him and revile him.  
Their women (as hath been showed before) have little liberty to come abroad, except it be on the Eve before their Sabbath, (which is Thursday) to weep at the graves of the dead, or to the Bannios or hot Baths to wash themselves (as the use of the country is.) And when they come abroad, they are always masked; for it is accounted a shame for a woman to be seen barefaced: yea, they are so jealous and suspicious over them, that fathers will not suffer their own sons, after they come to fourteen years of age, to see their mothers.  
These be their common salutations one to another.  
Their more special salutations to great personages are these.  
When a man cometh to salute the great Turk, or Grand signor himself (into whose presence few are admitted except Ambassadors and great Personages) they are led between two by the arms, for fear of a stab, by which means one of their Grand Signiors was once killed, and when they return, they go backwards; for it is accounted a disgrace to turn their backparts to a great man. In like manner they salute their bashaws and other great men, (but not led by the arms) but with their hands on the breast, bowing down their heads to kiss the skirt of his garment, pronouncing these words, Ollah towal omrac Seedi. That is: God prolong your days Sir. And so long as they talk with a Bashaw they stand with their hands on their breast maiden-like, and bow low at their departure, and go backward. They never uncover their heads unto any man, no not to the King himself; yea, it is a word of reproach amongst them to say when they mislike a matter, I had as live thou showedst me thy bare head.  
They call one another diversly, and not always by their names, but sometimes by their father's Calling, trade, or degree: as Eben Sultan, that is, The son of a King: Eben Terzi, The son of a Tailor.  
And sometimes by their father qualities, as Eben Sacran, that is, The son of a Drunkard.  
And sometimes by their marks, as Colac cis, that is, A man without ears: Cowsi Sepher, that is Sepher with the thin beard.  
And sometimes by their Stature, as Towill, that is, A tall man: Sgire rugiall, that is, A little man.  
And sometimes by their Offices, as I-asgee, that is, A Secretary: Nibe, that is, A Clerk, etc.  
And sometimes by their humours, as Chiplac, that is, A naked man; Or, One who was of a humour to wear no clothes but breeches.  
But their common word of courtesy either to strangers, or such whose names they know not, or whom they purpose to reverence, is Chillabee, that is, Gentleman. And there is no man amongst them of any degree, will refuse to answer to any of these names. But if nature have marked them either with goggle eyes, bunch backs, lame legs, or any other infirmity or deformity, as they are known by it, so they are content to be called by it.  
But they that have gone on pilgrimage to their holy City Mecha, where their Prophet Mahomet was buried, at their return are called Hogies, that is, Pilgrims, as Hogie Tahar, Hogie Mahammet, etc. which is counted a word of great grace and credit amongst them. And the witness of an Hogie will be taken before any other.   

Of the Arabians.  
TThere are also many Arabians in Aleppo, called vulgarly, Arabs or Bedweens. They call themselves Saracens, of Sara; but they are rather Ishmalites, of Ishmael Abraham's son by Hagar, and therefore also called Hagarens. But some take them to be of the race of the Sabaeans, which were wild and savage people, of Sabaea, a Country in the middle of Arabia, towards the East, environed with great Rocks, where is great store of Cynnomon and Casia, Frankincense and Myrrh, which people came of Sheba, nephew to Ketura and Abraham. Their native Country was Arabia, a Country in Asia, between judaea and Egypt, so called of Arabus the son of Apollo. It is divided into three Regions, which are these, Arabia Petrea, Arabia Deserta, and Arabia Foelix. But at this day they have no certain Country or place of abode, but wander up and down throughout all Syria, Assyria, Gallely, judaea, Palestina, and Egypt. And as in jobs tune they lived by theft and robbery and spoil of men, so do they also to this present day. They have two Kings at this day, viz. Dandan and Aborisha; the one their lawful King, the other an Usurper; and some follow the one, and some the other, and are bitter enemies one to another; yet have I seldom heard of any great wars betwixt them, for they seldom meet. They never come into any walled Towns or Cities, for fear of treason: but live in tents, and are here to day, and many hundred miles off within few days after.  
They are a base, beggarly, and rogish people; wandering up and down, and living by spoil, which they account no sin, because they are Mahomet's Countrymen, and he allowed them liberty to live by theft. Yet their Kings do no great harm, but take toll or tribute of the Caravans as they pass by, which if they pay willingly, they pass quietly, and are not robbed, but a little exacted upon.  
One of their Kings hath often times pitched his tents near unto the City of Aleppo, and many Merchants being desirous to see them and their order, took occasion to present him with some small present or other, which he took very kindly, and admitted them to his table, and gave them a tent to lodge in all night: on the morrow for breakfast one of them made him a minsed pie, and set it before him hot as it came out of the oven: But as Diogenes accustomed to feed on roots, having a piece of a tart given him to eat, and as he was eating it, being asked what it was, answered that it was bread; and when he was laughed at for his answer, he said again, Either it is bread of a very good making, or bread very well handled in the baking: So this Synicall or Diogenical King accustomed to feed grossly, having never seen a pie or pasty before, marveled what it was: And when he saw it cut up and opened, and perceived smoke to comè out of it, shrunk back, fearing it had been some engine to destroy him, and that the fire would follow after the smoke. But when he perceived no fire followed the smoke, he was content to taste of it, and highly commended it, as the daintiest dish that ever he tasted of in his life.  
These Arabian Kings never keep any money in their purses, but spend it as fast as they find it, and when they want, with their sword they seek a new purchase. Some are soldiers, fight faithfully on any side that will give them pay. Some of this rogish Arabian race follow neither of their Kings, but wander from place to place in caves and rocks, and live by their sword, not only robbing, but killing such as they can overcome. Others of them (of a better mind) sojourn in Cities of trade and traffic, and make themselves servants to any Nation that will set them on work, and well reward them. Some of them are horsekeepers, some Bastages, that is, Porters, and some under-cookes in kitchens, and are very serviceable. But for the most part their lodgings are on some dunghill or other, or odd corner of the City, with some silly tent over their heads. Their wives wear rings in their noses, either of silver or brass, fastened to the middle gristle of their nose, and colour their lips blew with Indigo, and go always bare legged and 〈◊〉, with 〈◊〉 or rings of brass aboe their ankles and bracelets of brass abou● their hands. They are people which can and do 〈◊〉 go at 〈◊〉 and misery, both for diet and lodging. Their women are skilful in mourning and crying by art, and therefore they are hired to cry at the funerals of Turks and Moors oftentimes, tearing their hair, and making all their face blew with Indigo; The chiefest thing that I have observed in them, worth praise, is this, that they retain the use of speaking their natural tongue to this day, speaking the Arabic naturally, which is a far more learned language than the Turkish: for as the Turks Religion is a mixed Religion, compounded of many Religions; so is their language also a medley language, or (as I may justly call it) a link wolfie Religion and language, compounded of many other languages, wherein nothing is written. But the Arabian tongue is a learned language, wherein Aui●en and many learned Physicians have written much, and to this day the Turks Alcoran and all their Law and Religion is written in the Arabic tongue, which is one of those Oriental Languages which depend on the Hebrew tongue, wherein because you have some knowledge, and are studious in the tongues, (according to your request in your last letters) I will àcquaint you what languages are here spoken, and which languages are most common and commendable to travelers to go furthest withal. There are here spoken so many several languages as there are several Nations here dwelling or sojourning, every Nation (amongst themselves) speaking their own language. And here are of most Nations in the world some, who either come with their Merchandise to sell or by commodities, or sojourn here as strangers, or else have access, and recess to this City as travelers. But of all Christian languages, the Italian tongue is most used, and therewithal a man may travel furthest. But of all the Orientoll tongues, these four are most spoken in these parts, Arabic, Turkish, Armenian, and Persian, or Agimesco: Of every one of which languages (that you may see how they differ) I will show you how they number from one to twenty, to satisfy your expectation.   

The manner of numbering in four Oriental tongues  

Arabic, or Morisco.  1 Wheheed. One. And so they proceed from twenty to a thousand, as for example thus.  2 Tenteene. Two.   3 Telate. Three.   4 Arbah. Four.   5 Camse. Five.   6 Site. Six.   7 Sebbah. Seven. Whehed Ashrine. 21 8 Temene. Eight. Telatine. 30 9 Tissa. Nine.   10 Ashera. Ten. Arbine. 40 11 Edash. Eleven. Camseen. 50 12 Tentash. Twelve. Se●teen. 60 13 Telatash. Thirteen. Sebbain. 70 14 Arbatash. Fourteen.   15 Camsetash. Fifteen. Temenin. 80 16 Sittash. Sixteen. Tissaine. 90 17 Sebbatash Seventeen. Me. 100 18 Tementash. Eighteen. Me teen. 200 19 Tissatash. Nineteen.   20 Ashreen. Twenty. Elph. 1000  
 Turkish   Armenian 1 Beer. One. 1 Mecke. 2 Echee. Two. 2 Ergucke. 3 Euch. Three. 3 Ericke. 4 Dirt. Four. 4 Chovers. 5 Besch. Five. 5 Hincke. 6 Altee. Six. 6 Vites. 7 Yeadee. Seven. 7 Yeota. 8 Sechees. Eight. 8 Outa. 9 Dochees. Nine. 9 Vina. 10 Ontemaunt. Ten. 10 Danomecke. 11 Onbeer. Eleven. 11 Dastegucke. 12 Onechee. Twelve. 12 Daswericke. 13 Onuch. Thirteen. 13 Dasnochovers. 14 Ondurt. Fourteen. 14 Daswincke. 15 Onbesh. Fifteen. 15 Dasno●uites. 16 Onaltee. Sixteen. 16 Dasnuota. 17 Onedee. Seventeen. 17 Dasnouta. 18 Onsechees. Eighteen. 18 Dasuonine. 19 Ondocouz. Nineteen. 19 Exan. 20 Egreme. Twenty. 20 Exsan on mecke.  

Persian or Agimesc●.  1 Euck. 12 Covandesdak. 2 Du. 13 Sisdah. 3 See. 14 Choucdah. 4 Chohac. 15 Pounsdah. 5 Panche. 16 Shemisdah. 6 Sh●ch. 17 Hesktah. 7 Haste. 18 H●shtittah. 8 Hastit. 19 Noadoes 9 Nou. 20 Bist. 10 Dah. 21 Bist Euck. etc. 11 Yeandesdah.     

Of the Jews.  
BEsides all these Mahometans (which I have already named) there are many jews in Constantinople, Aleppo, Damascus, Babylon, Grand Cayro, and every great City and place of Merchandise throughout all the Turks dominions, who are known by their hats: for they were accustomed to wear red hats without brooms at my first coming: But lately (the head Vizier being their enemy) they are constrained to wear hats of blue cloth, because red was accounted too stately and princelike a colour for them to wear.  
They are called by three names, which were given to them of old. First, they are called Hebrews, (as some suppose) of Heber the fourth from Noah, in whom the hebrew tongue remained at the confusion of tongues, whence he had his name. But S. Augustine and other fathers affirm, that they were first called Hebreweof Abraham, with the alteration of a few letters, Hebraei quasi Abrahaei, that is, Hebrews as it were Abrahites.  
Secondly they were called Israelites from Jacob surnamed Israel, whose grandfathers Abraham was.  
Thirdly, they were called jews, after that Juda and Benjamin (which for the unity of minds were (as it were one Tribe) following Rehoboam the son of Solomon of the tribe of juda, made the kingdom of juda. The other ten betaking them to jeroboam of the tribe of Ephraim, set up the kingdom of the Ephramites or Israel. And what became of those ten tribes, the jews acknowledge themselves to be ignorant. Only some of their Rabbis think them to be in Tarracia: the only reason which I have heard them allege for their opinion is this, because they often understand by Tartarians who came from thence to use merchandise in Aleppo and else where, that there are many amongst them called by Hebrew names to this day. Of these three names whereby they are known, the most common name whereby they are called at this day is, the name of jews. One and the same people thrice changed their names, & often the place of their abode: And to this day they have no king nor country proper to themselves, but are dispersed throughout the whole world, and in every place where they come, they are contemptible and of base account, 
Matth. 27. 25.  according to the cry of those crucifiers. His blood be upon us and our children, which is fulfilled this day in our ears and eyes. They are of more vile account in the sight of Turks than Christians; in so much that if a jew would turn Turk, he must first turn Christian before they will admit him to be a Turk. Yea, it is a word of reproach amongst the Turks, & a usual protestation amongst them, when they are falsely accused of any crime, to clear themselves they use to protest in this manner, If this be true; then God grant I may die a jew, And the jews in like cases use to say, If this be not a false accusation, than God grant I may die a Christian, praying better for themselves then they believe, and as all of them must be that shall be saved. And the poor Christians sojourning and dwelling in these parts do hate them very uncharitably and irreligiously: (in that we read Rom. 11. many arguments proving that they shall be converted again.) for on good friday in many places (especially at Zante) they throw stones at them, insomuch that they dare not come out of their houses all that day, and yet are scarce in safety in their houses, for they use to throw stones at their windows and doors, and on the roof of their houses. On thrusday about noon, the jews begin to keep within doors, and continue there with their doors shut until saturday about noon, for if they come forth before that time they are sure to be stoned, but after noon on Easter eve if they come abroad, they may pass as quietly as ever they did. These in their blind zeal think to be revenged on them for whom Christ prayed saying, Father forgive them, for they know not what they do.  
And some ignorant Christians refuse to eat of their meat or bread: their reason is, because the jews refuse to eat or drink with Christians to this day, or to eat any meat that Christians kill. But it is not unusual amongst Christians of better knowledge, to eat of the Jews meat, which ordinarily they buy of them: for the jews to this day eat not of the hinderpart of any beast, but only of the former parts, and sell the hinder quarters of their beef, mutton, kids, goats, etc. to Christians.  
They observe still all their old Ceremonies and feasts, Sacrifices only excepted, which the Turks will not suffer them to do: for they were wont amongst them to sacrifice children, but dare not now for fear of the Turks. Yet some of them have confessed, that their Physicians kill some Christian patient or other, whom they have under their hands at that time, in stead of a sacrifice.  
If a man die without children, the next brother taketh his wife, and raiseth up séed unto his brother: and they still marry in their own kindred. Many of them are rich Merchants: some of them Drogomen, and some Brokers. Most of them are very crafty and deceitful people. They have no beggars amongst them, but many thieves, and some who steal for necessity, because they dare not beg.  
They are also very great Usurers, and therein the Turks ecell them: for although there be Usurers amongst them, yet they allow it not: for if a Christian or any man borrow money of a Turk (though he promise him interest) yet if he pay the principal, he dares not molest him for interest, nor complain of him, being against their law.  
The jews Sabbath is on Saturday, which they observe so strictly, that they will not travel upon any occasion on that day, nor receive money, nor handle a pen to write, (as I have known by experience in a Doctor of Physic:) but on the morrow he would take double fees of his Patient.  
They read their law in the Hebrew tongue, written in Phylacteries or long rolls of parchment. And the Old Testament is also read in the Hebrew. But their Cakams and Cohens preach in the Spanish tongue. All matters of controversy betwixt themselves are brought before their Cakam to decide, who is their chief Churchman. Cakam in Hebrew is as much as Sapiens in Latin, that is, a wise man: and Cohen in Hebrew is as much as Sacerdos in Latin, that is, a Priest.  
Most of the jews can read Hebrew, but few of them speak it, except it be in two places in Turkey, and that is at Salonica, formerly called Thessalonica, a City in Macedonia by the gulf Thermaicus; and at Safetta in the Holy Land, near unto the sea of Galilee: Which two places are as it were Vwersities or Schools of learning amongst them, and there (honoris grati●) they speak Hebrew.  
I have sundry times had conference with many of them; and some of them, yea the greatest part of them, are blasphemous wretches, who (when they are pressed with an argument which they cannot answer) break out into opprobrious speeches, and say Christ was a false Prophet, and that his Disciples stole him out of his grave whiles the soldiers (who watched him) slept: and that their forefathers did deservedly crucify him; and that if he were now living, they would use him worse than ever then forefathers did.   

Of Christians of sundry sorts sojourning in Aleppo.  
Besides these Turks, Moors, and Arabians, (which are all Mahometans) and jews (which are Talmudists) there are also sundry sorts of Christians in this Country, which are of two sorts, either such as were borne, brought up, and dwelled in the Country, or such as were borne in Christendom, and only sojourn here for a time to exercise merchandises.  
The first sort who were borne in this Heathen Country, and dwell there, are either Armenians, Maronites, jacobites, Georgians, Chelfalines, or greeks; which are all governed by their patriarchs for Ecclesiastical matters. But for civil government, both they and their patriarchs are subject to Turkish Laws, yea they are all slaves unto the great Turk, whom they call their Grand signor.   

Of the Nostranes or Nazaritans.  
Amongst all these sorts of Christians, there is amongst the M●ronites an ancient/ company of Christians, called vulgarly Nostranes, quasi Nazaritans, of the Sect of the Nazarites, more civil and harmless people than any of the rest. Their Country is Mount Lybanus (as I wrote unto you heretofore) but many of them dwell at Aleppo, whereof some of them are Cassises, that is, Churchmen; some of them are Cooks, and servants unto English Merchants and others; some Artificers: All of them live somewhat poorly, but they are more honest and true in their conversation than any of the rest, especially at their first coming from Mount Lybanus to dwell in Aleppo; and many during their continuance there, if they be not corrupted by other wicked Nations there dwelling: in whom I observed more by experience than I heard of them, or noted in them when I was amongst them at Mount Lybanus. And especially for the manner of their marriage, and how they honour the same.  
They buy their wives of their fathers (as others there dwelling, do) but never see them until they come to be married, nor then neither until the marriage be solemnized betwixt them: for there is a partition in the place where they meet to be married, and the man and his friends stand on the one side, and the young woman & her friends on the other side, where they may hear, but not see one another, until the Cassies bid the young man put his hand thorough an hole in the wall, and take his wife by the hand. And whiles they have hand in hand, the mother of the maid cometh with some sharp instrument made for the purpose, and all to bepricketh the new married man's hand, and maketh it bleed. And if he let her hand go when he feeleth his hand smart, they hold it for a sign that he will not love her: But if he hold fast (notwithstanding the smart) and wring her hard by the hand until she cry, rather than he will once shrink, than he is counted a loving man, and her friends are glad that they have bestowed her on him.  
And how they honour marriage above others, I observed by the naming of their first man-child. For as amongst us the women, when they are married, lose their Surnames, and are surnamed by the husband's surname, and children likewise; so amongst them the father loseth his name, and is called by the name of his eldest son, in this manner. I have known a Nostrane whose name was Mou-se, that is, Moses, who having a man-child, named him Vseph, that is, joseph, and then was the father no more called Mou●e, Mo●es, but Above Vseph, that is, the father of joseph. Another whose name was Vseph, named his eldest son Pher-iolla, after which he was no more called V●eph, but Above Ph●r-iolla, the father of Pher-iolla. Another man called jubraell, that is, Gabriel, his son at the time of Baptism being named Mouse, he always after was called Above Mouse, that is, the father of Moses: such an honour do they account it to be father of a man-child.  
These Nostranes reverence their Cassises greatly, and kiss their hand wheresoever they meet them: yet are most of them altogether unlearned, having only the knowledge of the Syriac tongue, wherein their Liturgy is read.  
They keep their Feasts at the same time as we do, viz. Christmas, Easter, and Whitsuntide: and at Christmas on the Twelfth day in the morning, called epiphany, their young men have a custom (betimes in the morning) to leap naked into the water: I could never hear any reason of their so doing, but Vzansa de press, the Custom of their Country. And though it be then very cold, yet they persuade themselves and others, that then it is hotter than at any other time, and that the water than hath an extraordinary virtue to wash away their sins.  
On Monday in Easter week and Whitsun week, these Nostranes go with their Cassises to the graves of the dead, and there kneel down, and burn incense, and pray at every grave.   

Of the Chelfalines.  
THe Chelfalines are Christians, dwelling upon the borders of Persia, between Mesopotamia and Persia, at a place called Chelsa. These bring silk to Aleppo to sell. They are plai●● dealing people. If a man pay them money, and (by over-reckoning himself) give them more than their due, though there be but one piece over, so soon as they perceive it, though it be many days after, they will bring it back again, and restore it, and think they shall never return safely into their Country, if they should not make restitution thereof. These people persuade themselves, and report unto others, that they dwell in that place which was called Eden, whereinto Adam was put to keep it and dress it. But some hold that this pleasant garden Eden did extend over all the earth. But by the second chapter of Genesis it appeareth manifestly, that this garden wherein man was placed, which we call Paradise, was a certain place on earth, not spreading over all, but only a part thereof, containing a convenient portion of the Country called Eden, bounding upon the River Euphrates▪ which River is divided into four streams, and runneth (or at leastwise did then flow) in manner as it is described, Gen. 2. 10. etc. And Eden is the name of a Country, so called for the pleasantness of it. For Hadan in Hebrew, is in English to delight. From hence also the greeks call pleasure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And howsoever it besomewhat probable, that these Chelphalines dwell now in that Country which was called Eden, yet Plato, and Aristo●le, and Lactantius, and others, do constantly affirm (as they have received of ancient monuments) that Mountains, and Rivers, and islands, and Countries, have received much alteration in this kind. Sicilia is said to have been divided from Italy, Cyprus from Syria, England from France, by the violence of the Sea, whereas before they were joined, as Pelo●onne●us is to the rest of Grecia, or as the town of Rye (at an high water) seemeth to be to the rest of England: So that no certainty can be given either by reading, or traveling, of the place where Eden was, because these Rivers run in other streams: forasmuch as Cyrus, at the taking of Babylon, is affirmed to have restrained the main channel of this very river Euphrates, unto an unwonted course; and to have divided the river Gindes (which is next unto it in greatness) into 360. streams. Besides, the Country of Mesopotamia, by which these rivers pass, being partly dry and sandy, and seldom watered with the showers of heaven; and on the other part, exceeding fruitful by the nature of the soil; is (by the industry of the inhabitants) so nourished with waters, by cutting out channels and ditches out of the main streams, as the same is amended, where it is barren, of the same unfruitfulness; and corrected again of his overrich increase, where it is over fertile. No marvel therefore if these rivers are not fully agreed upon by Writers, having lost perhaps their ancient streams, together with their names, as Paradise, and the whole earth besides hath lost her ancient fruitfulness.  
And these Chelphalines are ignorant people, and have no reason to prove that they now dwell in the place which was called Eden, whereinto Adam was put to keep it and to dress it, but that the river Euphrates, and other rivers (mentioned Gen. 2. 10. 11. 12.) run by their Country.  
Others of them say, that they have received it by Tradition from their Elders, from time to time. But that which God hath concealed, I will not search out. But (notwithstanding all that I have read, heard, or seen in my travels) I resolve myself, that no man living can demonstrate the place, which God (for the sins of Adam) accursed; and ever since, the place is unknown.   

Of the greeks.  
THe greeks are a very superstitious, subtle, and deceitful people, insomuch that it is grown to a proverb amongst the Italians,  Chi fida in Grego▪ sara intrego: 
That is,  
He that trusteth to a Greek,  
Shall be int●eaged, and still to seek.  
They hate the Papists, and yet in many things agree with them, as in Auricular Confession, Transubstantiation, and some other opinions. But their Liturgy is read in the vulgar Tongue.  
The Greek in Aleppo are very poor, for they are there (for the most p●rt) but Brokers or Bastages, that is, Porters▪ and many of their women as light as water, maintaining their husbands, themselves and their families, by prostituting their bodies to others. And their own husbands are often times their Panders or procurers to bring them Customers.  
But the greeks that live at Constantinople are many of them great Merchants, and very rich; but exceeding proud, and sumptuous in apparel, even the basest of them, and especially their women, who though they be but cobblers wives, or poor Artificers wives, yet they go in gowns of satin, and taffery, yea of cloth of silver and gold, adorned with precious stones, and many gems and jewels about their necks and hands. They care not how they pinch their bellies, so that they may have fine apparel on their backs. And at the time of their marriage, the women condition with their husbands to find them decent apparel, and convenient diet, and bring them before their Patriarch of Constantinople to confirm it; which, if it be not performed accordingly, if they complain to their Patriarch, they are divorced presently, and she taketh an other man to her husband, better able to maintain her: and he may marry an other woman if he please.  
One only instance hereof will I give you in a matter notoriously known to all nations sojourning or dwelling in or about Constantinople.  
In Pera or Gallata (on the other fide the water) there is a most famous (or rather infamous) Greek whore called Charatza Sophia, that is, Mistress Sophia, (the daughter of a poor Greek widow who liveth by laundry) who being married v●to a Géeke, because he kept her not fine enough, she complaned of him to the Patriarch, and was divorced from him; and presently thereupon took another man, who was a Christian in name, but no Greek, but one who was (as is reported of him) borne in no land in the world, but by sea, and brought up in Polonia until he were thirteen or fourteen néeres of age, and then came to Constantinople, and served many masters there, at the first in the basest services, both in the stable, and in the kitchen, and afterwards in better services than he deserved, being both unlearned and irreligious.  
This man had many children by this infamous woman Sophia: yet after many years (arising to higher fortunes) turned her away, and married another woman: And (to daub up the matter somewhat smoothly) procured a Greek Tailor to marry with this Sophia and gave many hundred Dolers with her to her marriage. But this Charatza could not content herself long with this Greek Tailor, but admitted daily other men into her company, whereupon the poor Tailor ran away with his money, and left this light housewife to the mercy of her former lovers, having three husbands living, yet she herself living with none of them. This is common in every man's mouth thereabouts, and talked of many thousand miles off, to the disgrace of his Country, and slander of Christianity.  
And both at Constantinople, Aleppo, and other places of Turkey where there is traffiking and trading of Merchants, it is no rare matter for popish Christians of sundry other Countries, to Cut Cabin, (as they call it) that is: to take any woman of that country where they sojourn, (Turkish women only excepted, for it is death for a Christian to meddle with them) and when they have bought them, and enrolled them in the Cadies' book, to use them as wives so long as they sojourn in that country, and maintain them gallantly, to the consuming of their wealth, diminishing of their health, and endangering of their own souls. And when they depart out of that Country, they shake off these their swéet-hearts, & leave them to shift for themselves and their children. And this they account no sin, or at least wise such a sin as may be washed away with a little holy water.  
And these are the virtues which many Christians learn by sojourning long in Heathen Countries: which is not to be marveled at; for if joseph (a good man) living in Pharaoh his Court, had learned to swear by the life of Pharaoh; and Peter (a great Apostle) being in the high Priests hall but once, denied Christ thrice; we may well think that they which dwell long in wicked Countries, and converse with wicked men, are somewhat tainted with their sins, if not altogether soured with the leaven of their ungodliness.   

Of those whom they call Franks or Freemen, sojourning in Aleppo.  
THE other sorts of Christians living in Aleppo are such as are borne in other parts of Christendom, and only sojourn there for a time to use traffic and trade in merchandise, and these are Englishmen, Italians, Frenchmen, Dutchmen, and others, whom they call by a general name Frangi, that is, Franks, or Fréemen. For all the rest, even from the greatest Bashaw or Vizier unto the poorest peasant, are slaves unto the Grand Signior, who only is free; and all the ●est are borne, brought up, live and die his slaves: for the Grand Signior can command the head of any one of them at his pleasure.  
Yea, if some great Vizier or Bashawe to whom he hath committed the government of some City or country, fall into his disfavour, if he send but a Cappagie, that is, a Pur●e●an● to him with his writing, with a black seal in a black box, none of them all dare withstand him, but suffer this base C●●ppagie to strangle him: though it be in the house before his wives, children and servants, yet none dare lift up their hands against him.  
There was a Bashawe of Aleppo, who governed the City and Country adjoining, who was in the disfavour of the King, and the King sent a Cappagie to strangle him, who enquiring for the Bashaw's house at A●eppo. and understanding he was at his Garden four miles from the City, he road and met him in the way, and opened his black box and showed him his commission to strangle him, whereat his countenance changed, and he only craved this favour, that he might have liberty to say his Prayers before he died: which performed, he yieldeth his head and was strangled, sitting on his horse before all his followers, which were at the least 100L. men, and no man durst speak one word against it, much less offer to resist him, but said, it was Gods will it should be so.  
And not only the great Turk doth thus tyrannize over his slaves, but every Bashaw who hath government over others in a City or Country, tyrannize over those which are under their regiment, and sometimes strangled, sometimes beheaded, and sometines put unto terrible tortures those who offend. Yea, oftentimes without offence; only because they are rich and have fair houses the Bashaw will lay to their charge such things as he himself knoweth to be untrue, and put them to death that he may seize upon his goods.  
There was a Sheriff or a Green-headin Aleppo, whom they account Mahomet's kindred, who offending the Bashaw and braving him in terms as though he durst not punish him, he caused one of his officers to go with him home, and when he came before his own door, openly in the street to break both his legs and arms, & there let him lie, and no man durst find fault, or give him food; or Physician, or Chirurgeon come to him; or wife or servants take him into house, but there he lay all day, and should so have continued until he had died for hunger, or dogs eaten him, had not his friends given money to the Bashaw to have his throat cut to rid him out of his pain. And this is a common punishment amongst them.  
And sometimes for small offences, they will lay a man down on his back, and hoist up his feet, and with a cudgel give them 300. or 400. blows on the soles of their feet, whereby many are lamed.  
And some they set on a sharp stake naked, which cometh from his fundament up to his mouth, if he find not favour to have his throat cut sooner.  
And some are ganched in this manner; they are drawn up by a rope fastened about their arms to the top of a Gazouke or Gibbet full of hooks, and let downwards again, and on what part soever any hook taketh hold, by that they hang until they die for hunger.  
And some in like sort are drawn over a Gibbet, and they being compassed about the naked waste with a small chord, the chord is drawn by 2. men to make them draw up their breath, and still pulled straighter and straighter, until they be so narrow in the waste, that they may easily be cut off by the middle at one blow, and then the upper part is let down on a hot grid-iron and there seared up, to keep them in sense and feeling of pain so long as is possible, and the neither part is thrown to the dogs, etc.  
Unspeakable is their tyranny to those that fall into their hands, not unlike the tyranny of the Spaniards towards the poor Indians who never offend them.  
They, whom they call Franks or Fréemen, live in greater security amongst them than their own people, by reason that they are governed by Consuls of their own nation, and those Consuls also are backed by Ambassadors for the same nations which are always Leige●s at Constantinople: and when their Consuls abroad are offered wrong, they write unto the Ambassadors, how, and by whom they are wronged: and then the Ambassador procureth from the great Turk commandments to the Bashaw of Aleppo to redress their wrongs, and punish such as offend them. Otherwise there were no dwelling for Franks amongst them, but they should be used like slaves by every slave.  
And notwithstanding their Consuls and Ambassadors too, yet they are oftentimes abused by Turks both in words and deeds.  
In words they revile them as the Egyptians did the Israelites, and call them Gours, that is, Infidels: and Cupec, that is, dog: and Canzier, that is, Hog: and by many other odious and reproachful names. And though they strike them, yet dare they not strike again lest they lose their hand, or be worse used.  
They also oftentimes make Auenias of them, that is, false accusations; and suborn false witnesses to confirm it to be true: and no Christians word will be take against a Turk, for they account us infidels, and call themselves Musselmen, that is, True believers.  
This misery abroad will make bs love our own country the better when we come thither. And that is the best lesson which I have learned in my travels, Mundi contemptum, that is, The contempt of the world. And S. Paul's lesson, Phil. 4. 11. In whatsoever state I am, therewith to be content.  
Oh how happy are you in England if you knew your own happiness? But as the prodigal son until he was pinched with penury abroad, never considered the plenty of his father's house: So many in England know not their own felicity, because they do not know the miseries of others.  
But if they were here in this heathen Country, they would know what it is to live in a Christian common wealth, under the government of a godly king, who ruleth by Law and not by lust; where there is plenty and peace, and preaching of the Gospel, and many other godly blessings, which others want.  
And God long continue his mercies to our noble King james, and his whole Realms, and give us grace as far to excel other Nations in thankfulness as we do in happiness.  
And thus for present I commend you to the most gracious protection of the Almighty JEHOVAH, beseeching him, (if it be his will) to send us a joyful meeting, both in this world, and in the world to come. Amen.  
Tuus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, GVILIELMUS BIDDULPHUS.    

A LETTER SENT from jerusalem into England, wherein relation is made of the voyage of five Englishmen from Aleppo in Syria Comagena to jerusalem, and what famous Places, and memorable Matters they saw in the way thither, and at jerusalem. ****  
Salutem (ex animo) in Authore salutis, etc.  
Worshipful and my singular good friend, I being now (by the providence of God) at jerusalem, Captus amore tui, raptus honore loci, for the love I bear to you, and delight I conceive in this famous place, where our sweet Saviour Christ vouchsafed once his blessed bodily presence; I could not but remember you with some salutation from hence, having such choice of messengers (by reason of the great concourse of people unto this place at this present, from sundry places of Christendom) to transport my Letters unto you: Nothing doubting but that as my former letters (which I have heretofore written unto you both from Aleppo and other places) concerning my former voyages, and such things as (by diligent observation) I noted in my travels, were acceptable unto you; so that this shall be much more acceptable, both in regard of the Place from whence it came, as also of the Matter subject herein contained; being my voyage from Aleppo in Syria Comagena to jerusalem, undertaken this present year 1600. not moved as Pilgrims with any superstitious devotion to see Relics, or worship such places as they account holy; but as travelers and Merchants, occasioned by dearth and sickness, pestilence and famine in the City where we sojourn: which two are such followlike companions, that the Grecians distinguish them but by one letter, calling the pestilence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the famine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: By reason whereof all traffic was hindered, and those Merchants whom they call Frankes or Freemen, either removed to other places; or such as stayed in the City, caused their gates to be shut up, and came not abroad until Sol entered into Leo, which is usually the twelfth or thirteenth day of july, at which time the plague still ceaseth in this place, though it be never so great, and all that are then sick, amend; and such as then come abroad, need not fear any danger. The Turks, Moors, Arabians, and other Mahometans, never remove for fear of any sickness, nor refuse any man's company infected therewith; for they say every man's fortune is written in his forehead, and that they shall not die before their time; not knowing what it is to tempt God, and to refuse ordinary means. But in this interim, from the beginning of this sickness (which was in March) until the expected and undoubted end, when the Sun entereth into Leo, we whose names are subscribed (for causes above mentioned) took our voyage from Aleppo towards jerusalem, having letters of commendation from Clarissimo Imo the Venice Consul, and sundry others of the chiefs Italian Merchants, to their Padres at jerusalem, for our kind usage there, with liberty of conscience.  
Anno Dom. 1600. March 9 after dinner we set forth, guarded with jenesaries, and accompanied with sundry English, Italian, and French Merchants, who in kindness rode with us seven or eight miles, to bring us on the way, and then returned to Aleppo. But most of our English Merchants brought us to Cane Toman, 
Cane Toman.  ten miles from Aleppo, where we made merry with such good cheer as we brought with us. For there was nothing to be had for money but goat's milk, whereof we had as much as we would. here we purposed to have slept all night, but having no other beds but the hard ground, with Jacob's pillow (a good hard stone) under our heads, unaccustomed to such Down beds, we could not sleep, but spent the time in honest mirth until it was past midnight, and then our friends took their leave of us, and returned towards Aleppo, and we proceeded in our journey towards jerusalem. The night being dark, and the way dangerous and thievish, our jenesarie, Byram Bashaw, willed us every one to take a match lighted in our hands, and to whirl it about, that the fire might be seen the further, to terrify the thieves, lest they should surprise us on the sudden. And when we came to suspicious places (as caves, rocks, barns, or odd Cottages in the way) our jenesarie used to ride before; and as fowlers beat upon bushes for birds, so he (with his lance) would strike and beat upon such places, lest wild Arabs (which lie lurking in such places) should steal upon us on the sudden.  
When the day appeared, 
Saracoope.  our way was pleasant and comfortable unto us, until we came to a village called Saracoope, whither we came about noon, March. 10. And because our Seisenars or sumptor horses (which carried provision for man and horse, as the custom of the Country is) were tired, and we ourselves also (for want of sleep the night passed) wearied and hungry, we were constrained to lodge there all night on the hard ground by our horse heels, in an old Cane distant from Cane Toman 28. miles.  
March. 11. betimes in the morning we departed from Saracoop, and came betimes in the afternoon to a fine Village called Marrah, 
Marrah.  where there is a very fair new Cane builded by Amrath (commonly called Morat) Chillabee, sometimes Defterdare, that is, Treasurer of Aleppo, and afterwards of Damascus, who for the refuge of travelers, & their protection against thieves, built a stately strong Cane like unto Leadenhall in London, or rather the Exchance in London, where there are fair upper rooms for great men in their travels, and the neither rooms are for ordinary travelers and their horses, but in hot wether the best make choice to sleep on the ground in low rooms, rather than in their chambers. The founder hereof also ordained that all travelers that way should have their entertainment there of his cost. He alloweth them Bread, Pilaw and Mutton, which our jenesaries accepted off; but we scorning relief from Turks without money, sent unto the village, where (besides our own provision which we brought with us) we had also other good things for money. Marrah is distant from Saracoope 24. miles.  
March 12. 
Lacmine.  was a very rainy day, yet we traveled all the forenoon until we came to a village called Lacmine, which a far off made show of a very fair village; but when we came thither, we found it so ruinous, that there was not one house able to shroud us from the extremity of the shower: the inhabitants thereof having forsaken it and fled into the mountains to dwell, for fear of the jenesaries of Damascus, who traveling that way used to take from them, not only victuals for themselves, and provender for their horses without money, but whatsoever things else they found in their houses. Only there was a little Church or Chappel there in good preparation, whereinto (for a little money) we obtained leave to enter, ourselves with our horses and carriage, and there we brought out our victuals, and refreshed ourselves, and baited our horses, and rested until it left raining. After the shower, while our horses were preparing, we walked into the fields near unto the Church, and saw many poor people gathering Mallas and three leafed grass, and asked them what they did with it: and they answered, that it was all their food; and that they boiled it, and did eat it: then we took pity on them, & gave them bread, which they received very joyfully, and blessed God that there was bread in the world, and said: they had not seen any bread the space of many months. We also gave unto them small pieces of silver to relieve their necessity, which they received gratefully, and wished that their Country were in the hands of Christians again.  
The shower ceasing, we road from this Chapel and village of Lack money (I should have said Lacmin, but might say, lack men and money too) and road forward until we came unto a village or town called Tyaba, where (because it was near night) we desired to lodge, but could not be admitted into any house for any money, whereupon our chief jenesarie Byram B●shaw went into an house, and offered to pull man, woman, and child out of the house, that we might bring in our horses, and lodge there ourselves. But when we saw what pitiful lamentation they made, we entreated our jenesarie either to persuade them for money, or to let them alone. And understanding that there w●s a fair City in our way, ten miles off, we five, with our jenesarie being well horsed, road thither, and left our carriage with the rest of our company at Tyaba, to come to us betimes in the morning.  
This City is now commonly called Aman, but of old it was called H●mat●, 2. King 17. here we lodged in a fair Cane, but on the cold ground, and upon the hard stones, and thought ourselves well provided for, that we had an house over our heads to keep us day. Here we met with victuals for money, and provender for our horses. On the morrow, the rest of our company came unto us from Tyaba, and one of our horses being lame, we stayed there all that day to buy another, and met there that day another swaggering jenesarie of Damascus, of our old acquaintance at Aleppo, called Mahomet Bashaw, who came from jerusalem with Italian Merchants, whom he had guarded thither. These gave us good directions for our voyage, and told us what dangers they had escaped. Hamath is from Marrah about five and thirty miles.  
On the fourteenth of March we traveled from Hamath, 
Hemse.  a pleasant way, and a short days journey, to a fine town called vulgarly Hems●, but formerly Hus, distant from Hamath but twenty miles. This is said to have been the City where job dwelled, and is to this day called by the Christians 〈◊〉 biting in those borders, jobs City. And there is a fruitful valley near unto it, called the v●lley of H●s▪ and a Castle not f●rre off, in the way to ●●●poly, 
H●s.  called Hu● Castle to this day. But I make some doubt whether job were ever at this place, for job is said to have dwelled amongst the Edomites or wicked Idumaeans: and Idumae● bordered upon Arabia Foelix, and not near Syria, where this City called Hus standeth, whence the Sabaeans came, which with violence took away Jobs Oxen and Asses. And job is said to come of the posterity of Esay. And some think him to have been the son of Abram by Ketura. Yet might this City, now called Hemse or Hus, be the Land of one called by name Hus: for I do find in the Genealogies of the holy Scripture, three men of that name Hus:  
One was Arams' son, nephew to Noah, Gen. 10. 23.  
A second was Nachors, Abraham's brother's son by Milchah, Gen. 22. 21.  
The third was of the posterity and kindred of Esau, as appeareth in his Genealogy, Gen. 3●. 28. Whence some gather, that job was an Idumaean, of the posterity of Esau. But others affirm him to have been the son of Abram by Ketura. And not unlikely that some one of these three might have dwelled at this place in Syria, called Hus, which by corruption of time was called Hemse.  
On the fifteenth day of March we went from Hus towards Damascus, which is four days journey off, and all the way (until we came within ten miles of Damascus) is a desert, uninhabited, and a thievish way; only there are erected in the way certain Canes to lodge in. But if they bring not provision with them both for man and horse, and some quilt or pillow to sleep on, the hard stones must be their bed, and the air their supper: for some of their Canes are nothing but stone walls to keep out thieves. In Cities they have very stately Canes, but not for travelers, but for themselves to dwell in; for every rich man calleth his house a Cane. But the Canes that stand in high ways, are in charity erected by great men, for the protection of travelers; but most of them are very badly kept, and are worse than stables. Our first days journey from Hus was a very uncomfortable and dangerous desert: we saw no house all the way until we came unto a village called Hassia, where we lodged in an old Castle distant from Hus 22. 
Hassia.  miles.  
March 16. From Hassia, we road to an ancient Christian Town called Charrah, 
Cha●rah.  where our provision being spent, we made supply thereof, and bought bread and wine of the Christians there dwelling. It is inhabited by greeks and Turks, but governed by Turks only. There is but one Church in the Town, which is dedicated to S. Nicolas, by the Christians, who first builded it. But both Christians and Turks pray therein: the Christians on the one side or I'll of the Church, and the Turks on the other. But the Christians are over ruled by the Turks, and constrained to find them oil to their lamps in the Church. For the Turks not only burn lamps in their Churches every night, but during the whole time of their Lent they beset the battlements of their steeples round about with lamps. But when their Lent is ended, they burn lamps in their stéeples only once a week, and that is on Thursday at night, which is the Eve before their Sabbath. After we had refreshed ourselves here, half the day being not yet spent, we road from hence to a poor village called Nebecke, 
Nebeck.  or (as they pronounce it) Nebhkeh, where we lodged in an old Cane, distant from Hassio 27. miles.  
And understanding at this place, that the way that we were to pass on the morrow, was full of Arabs, and that two days before, many men were found in the way killed by them, we feared to go any further. Yet meeting with company contrary to expectation (March 17.) we went forwards, and saw no house nor company all the day long besides ourselves, until we came to a village called Cotifey, 
Cotifey.  where we lodged in a very stately new Cane, built by Synan Bashaw; and not altogether finished. This Cane doth far exceed that at Marrah (before mentioned) for hereunto is adjoined a fair new Church and a Bazar, that is a Market place where travelers may buy many good things. here is also meat for travelers, and provender for their horses to be had of the founder's cost. And in the middle of this Cane, there is a fair large fountain of water, of hewed stones four square, wherein there is exceeding good water for travelers to drink, and chambers for their lodging: but if they will have any beds, they must bring them with them, or sleep on the hard ground, as most men that travel that way are wont to do.  
March 18. From Cotifey we had not much more than 20. miles to Dama●cus. The first ten miles was a desert and dangerous way, and we hardly escaped danger; for an A●a●ian horseman seeing us come, stood as a spy in our way, to view our strength, and marked every one of us very narrowly, and what weapons we had; and then road up an high mountain as fast as if it had been plain ground, ●o acquaint his companions what a prey he had found for them. Whereupon our jenesarie cast aside his upper garment, being a gambe●looke, and bade us all make ready our weapons, and he himself road before us with his lance on his shoulders, expecting there coming upon us suddenly: but they having esp●ed (from the top of the mountain) fifty jenesarie, of Dama●cus at the least, with their I●mmoglans coming after us, came not, and so by the providence of God we escaped their hands.  
The other part of our way to Damascus was a pleasant plain of ten miles in length, having many fruitful oillages, fine rivers, and pleasant gardens thereon. At our entrance into this plain or valley, riding down an hill, we beheld the prospect of Damascus ten miles off, 
Damascus.  whither we came about two of the clock in the afternoon, and took up our lodging in the middle of the City, at a Cane called in Mou●●●co, Cane Nebbe, that is, the Cane of the Prophet; but by the Turks, Cane Haramin, where we hired three chambers for our money, and our servants bought our meat, and dressed it themselves, as they did also all the rest of the way where we could get any thing. To this end we took a Cook with us, and other servants from A●eppo, to dress our meat, and to look to our horses. Here we met with Frenchmen, and other Christians, staying for company to go to Ierus●lem.  
At Damascus many jewish Merchants, and Greeks, and others, knew some of us, and came to salute us, and present us with 〈◊〉 good things as they had, both wine, and bread, and 〈◊〉, ●nd fruit, etc. and lent us very good beds, with sheets and 〈◊〉 surmised, 〈…〉 wellou● w●●rie● bodies.  
March 19 and 20. we stayed at Damascus to rest ourselves, and see the City.  

Of Damascus.  
Damascus' is a most ancient City, and as Esay spoke of it in his time, The head of Aram is Damascus: Isa. 7. 8. so Damascus is the chiefest City of Syria to this day. The situation thereof is most pleasant, being built on a plain ground, strongly walled about, and a strong Castle therein, with many fine rivers running on every side of it, especially Abanah and Pharpar, mentioned 2. King. 5. which now are divided into many heads.  
The Turks say, that their Prophet Mahomet was once at Damascus, and that when he saw the pleasant situation of it, and beheld the stately prospect of it, excelling all others that ever he saw before; refused to enter into the City, lest the pleasantness thereof should ravish him, and move him there to settle an earthly Paradise, and hinder his desire of the heavenly Paradise.  
It hath also many pleasant Orchards and gardens round about the City, and some ways for the space of a mile and more about the city there are many Orchards, and great variety of fruits: some called Adam, apples, and Ad●ms figs, & sundry other strange fruits. Damascus is called by the Turks Shame, and they call it the garden of Turkey, because there is no place in all the Turks dominions (especially in Syria, that yieldeth such abundance of fruit. here we stated two days and three nights to rest ourselves, and see the City. And having a Greek to our guide, he ● hewed us first a stately Muskia, or Turkish Church erected in the place where the Temple of Ry●mon stood, mentioned 2 King. 5. And two other memorable matters, mentioned Act. 9 25. viz. the place where the Disciples let down 〈◊〉 the night through the wall in a basket, whereof the Christ 〈…〉 Keep an eract memorial; taking upon the ●●to demo: strate the very place of the wall; which we 〈…〉 bek●ing, they confirmed it with this reason, that Damascus was never overcome; and that there have been Christians dwelling there ever since the time of Paul, and therefore might keep a memorial of the very place: But to let the place pass, the thing itself we know to be true.  
He showed us also the house of Ananias, which is under the ground, whereinto we were led, down a pair of stairs from the street, as it were into a Cellar; and the door being unlocked, we entered with candles into the place, where we saw two dark chambers, where a man cannot see to read in the day time without candles; here they say, he lived in secret for fear of the jews. Many Christians coming thither to see that place, with a coal write their names on the wall, and there are so many names there already, that there is scarce room for any other to set his name.  
Some of them report Damascus to be built in the place where Kain killed his brother Abel. And some say it is near it, and offered to bring us to the place; but we refused.  
They take upon them also at Damascus to demonstrate the place where S. George was buried, so they do likewise at Aleppo, but I think the one to be as true as the other.  
There is a fine town near unto Damascus, about two or three miles distant on the side of an hill, 
Salhia.  called Salhia, from whence a man may behold the prospect of the City of Damascus most pleasantly, with the gardens and pleasant places about it.  
At Damascus we met many thousand Turks going on Pilgrimage towards Mecha in Arabia to visit Mahomet's sepulchre, as they usually do every year about their Byram time; for they hold that whosoever once in his life time shall not go on Pilgrimage to Mecha, to see the sepulchre of their Prophet, shall never enter into Paradise. And therefore some of them go thither often in their life time, partly for devotion, and partly to buy merchandise. For there are brought thither at that time of the year, great store of commodities from India, Persia, and other places; and none may by or sell there but Mahome●ans. And it is forbidden to all Christians upon pain of death to come near Mecha within five miles: partly, lest they should mar their markets; but chiefly, lest they should see their folly or rather madness in worshipping an iron sepulchre, after the sight whereof, many of their old men (which think never to come thither again) use to pull out both their eyes, after they have seen so holy a sight (as they accout it) as their Prophet's sepulchre, and think thereby to inherit heaven.  
Tantum relligio potuit suadere malorum.  
that is:  
In such shameful sort themselves to deface,  
Their Religion moves them for want of grace:  
And whosoever (say they) dieth in his pilgrimage thither, or returning from thence, is sure to go to Heaven presently. And they that have been there but once, are always after called Hogies, 
Hogies.  that is, Pilgrims: and are called by that name in this manner.  
If his name before were Mahomet, he is at his return called Hogie Mahomet. If before Mustapha, he is always after called Hogie Mustapha, etc. And they that have been often at Mecha and return again, are called great Hogies. And every year when the Caravan of Pilgrims returneth from Mecha, he that hath been there oftenest is called The great Hogie: and is greatly honoured of them all, for he rideth before them all in more stately apparel than they, with flowers and garlands about his horse, and when they come near any great City, the chiefest men in the city ride forth to meet him, and bring him into the City with great solemnity.  
They falsely affirm that this their Temple at Mecha in Arabia was built by Abraham, and they prepare themselves with greater care to go to worship there, than many Christians do when they come to the Lords Supper; for they disburden their hearts of all hatred and malice, and reconcile themselves one to another, etc. Otherwise they hold that all their labour is lost, and that they shallbe never a whit the better for their Pilgrimage. But if they forgive one another, and repent them for their former sins, they think there to obtain full remission of all their sins, and that at their return they are pure and without spot.  
March 21. We departed from the City of Damascus, and about five or six miles from the City, passed by a village called Daria, 
Daria.  near unto which we saw a great multitude of men, women, and children on their knees in the high way: and by that tune they had ended their devotion, we drew so near as to salute them; and ask what they were, it was told us that they were all Christians of sundry Nations, viz. Armenians, Greeks, Chelfalmes, Nostranes, and sundry others, who went to jerusalem to visit and worship the holy places there. We asked further, what they meant to fall on their knees in that place: they answered us, that it was the place where 
* Mucro, furor Sauh, liber est conue●sio Pauli.  Paul was converted, and that it was their custom when they traveled that way, to fall on their knees, and pray unto God to convert them. They were in number at the least four or five hundred people. There was a Greek Patriarch, and an Armenian Bishop in their company. Many of them knew us, (having seen us in Alepp●) and saluted us by our names. We road a while in company together, and lodged all together that night at a Cane called Sassa, 
Sassa.  distant from Dama●cus 26. miles.  
March 22. We road before the rest of the company. Our way that we traveled all this day was exceeding bad, rocky, waterish, 
Arabia Petr●a.  and barren, called Arabia Pet●ea, where our horses often times stuck fast in the puddles and miry places, and sometimes ready to break their own legs, and their Rider's necks among rocks and stones. It was neither pleasant going on foot, nor riding this way, for there was no path nor even ground, but huge stones and rocks so near together, that our horses could go but a foot pace, and often times met with such marshes and quagmires, that we were constrained to go far about before we could find better ways to pass over. It is also exceeding cold in this place always (in respect of other places in that Country) for there are neither trees, nor houses, nor high hills to keep away the violence and force of the winds. The Caravans that travel usually that way betwixt Damascus and Egypt, say that this days journey troubleth them more than all the rest, and that they never pass by that way, but they leave two or three of their Camels behind them, some misfortune or other befalling unto them. We saw also in sundry places this way, the carcases of many dead camels which have miscarried amongst the rocks. It is also a very thievish way, full of wild Arabs: yet (by the providence of God) we came safely that day to Conetra, where we lodged in a good Cane, distant from Sassa 28. miles.  
After our tedious travel to Conetra, finding the place pleasant at our coming thither, we walked about to solace ourselves in beholding the green pastures and running rivers near unto it, and in viewing the order of sundry Nations there assembled together from sundry places. Some coming from Egypt, and bound to Damascus, pitched their tents without the Cane, near unto the river. Others coming from Damascus, and bound to jerusalem, accommodated themselves (in such sort as they could) within the Cane. But especially in a Bazar (like unto a cloister) adjoining to the Cane, we took pleasure to walk up and down some few turns, which the Turks beholding, wondered at us: (for it is not their custom in those hot Countries to walk up and down as we do in cold Countries, but to sit still on the ground like brute beasts) and one of them came unto us, and asked us what we meant to walk up and down in such sort, and whether we were out of our way, or out of our wits. If your way (said he) lieth toward the upper end of the cloister, why come you downwards? And if at the netherend, why go you back again? We answered him, For our pleasure. He replied, that it was greater pleasure to sit still, than to walk up and down when we need not. But their brutish sitting still on the ground was as strange unto us, as our walking up and down was to them.  
It seemed no less strange unto them to see a Christian with a cut doublet: and they called him fool, and asked him what he meant to make holes in his coat: for they neither cut nor pink any of their garments, but wear them all plain, sparing for no cost to guard them with lace of silver and gold if they be able.  
And such as wear long hair on their heads, the Turks call slovens, and account them savage beasts; for they themselves wear no hair on their heads at all, but shave them every week once, and keep them warm with a Turban of white shash made of cotton wool, which they never uncover in their salutations to any man, but bow their heads, with their hands on their breasts.  
But if a man have a fair long beard, they reverence him, and say he is a wise man, and an honourable parsonage. But if they have no beards at all, they call them (if they be young) Bardasses', that is Sodomitical boys. But if they be men grown, and have no beards, they call them fools, and men of no credit; and some of them refuse to buy or sell with such, and say they have no wit, and that they will not believe them, etc.  
March 23. We had a more pleasant way; for the first ten miles we road thorough the fields and a very pleasant Park. But when we came out of this Park or Forest, we were somewhat troubled, partly by reason of the bad way, and partly by bad people in the way. The way was stony and rocky (as the former days journey was) but yet dry, and not long, for it was but the descending down a rocky hill, where though the way were dangerous under our feet, yet it was pleasant before our faces, for we beheld the prospect of part of the holy Land, viz. Galilee.  
But at our descending down this mountain, the people did more trouble us then the way; for there sat amongst the rocks in our way many Turks and Arabs, with maces of Iron and other weapons, who stayed us and demanded Caphar or toll money; we were glad to give them content that we might pass safely by them, as jacob was glad to send his brother Esau gifts, for a Ne noceat (as the Lawyers speak) that is, for fear of danger.  
But the Caravan of Christians, who came after us, though they were many hundreds, yet some of them being not able, some not willing to pay so much money as they demanded, were shrewdly beaten with their iron mazes. There was a jesuit in their company, who escaped not without stripes, whereat (as I have heard) he rejoiced, and counted it meritorious, in that he suffered such misery in so holy a voyage. And in my hearing, at jerusalem one of his companions told him, that he merited much to sustain such travel and labour, and be at so great cost and charges, and suffer so many stripes for Christ's sake: But I know, had it not been more for love of his purse than for love of Christ, he might have escaped without stripes, yea with these kind speeches, Marhabbah janum, that is, Welcome my friend or sweetheart.  
At another place in my travels I heard a Friar bragging of his good works, and saying, that he had done so many good works, that if he should kill three men, his good works would make satisfaction, and merit remission for them all. To whom one in my company answered, that by his murder he might merit indeed a double reward, viz. death in this life, and damnation in the life to come, for blood will have blood; For whosoever sheddeth man's blood, by man shall his blood be shed. But to let pass these jesuitical jebusites, or jebusiticall Jesuits: In that these travelers were thus beaten for sparing their purses, and though they were many hundreds, durst not strike them again, 
An admonition for travelers.  here I may fitly take occasion to teach those that purpose to travel into Turkey, how to behave themselves. If they be set upon by thieves, they may defend themselves in their travels, if they be strong enough; but if they be poling officers (as these were) they must not be contradicted. But neither in their Cities, nor in their travels, may they strike again though they be abused and beaten by any man (except they be thieves and robbers) for if they do, they shall either be put to death, or have their hand cut off. Neither if a man receive a box on the ear at any of their hands, must he give one bad word, or look frowningly upon him that smote him: for than he will strike him again, and say, What, Goure? Dost thou curse me, and wish that the Devil had me? But he must kiss his beard, or the skirt of his garment, and smile upon him, and then he will let him pass.  
Wherefore, travelers into those parts must look upon the picture of a servant as of old he was wont to be painted, that thereby they may learn how to behave themselves in travel.  
I read, that of old they were wont to paint the picture of a servant at the doors of their houses, that their servants might see how they should behave themselves. And he was painted on this manner; With the snout of a Swine, the ears of an Ass, the feet of an Hart, with hands open, with his garments cleanly, and on his head a bonnet, having on his back a coulestaffe, with two vessels, the one having in it fire, the other water.  
This description, though it be rude and homely, yet it teacheth plainly servants and travelers their duties.  
The Swine's snout declareth that they must not be dainty mouthed, but must be content with any meat which God hath provided for man.  
The Ass' ears, that they must patiently hear the sharp speeches of their Masters, without answering again.  
The Heart's feet, that they must be swift in doing their business.  
Their Hands wide open, that they must be faithful, not deceitful: They must do nothing closely or secretly: They must have their chests, their hands, their hearts open to their Master's eye and commandment, when it pleaseth him to call them to account.  
Their garments comely and honest, which their bonnet declares, that they must not be slovenly, but handsome and seemly appareled, and yet not proudly above their degrees.  
The coulestaffe on their shoulder, that they must not refuse to do any work, no not to carry water.  
And the fire and water, the one before them, and the other behind, showeth their discretion in their business: They must not mingle fire and water together.  
Most of these qualities are required in travelers. In diet they must not be dainty, but eat what they can get. Their ears must not be nice, for they shall hear speeches enough to offend them. Their feet must be swift to fly from dangers: Their hands wide open to give liberally: Their apparel also must be neat in Cities where they sojourn, for their credit: But when they travel abroad, it must be simple, for their safety: for the base their apparel is, the better shall they pass: for if they wear good apparel, their throats will be cut for their apparel, and hope of much money: for those that go brave they account rich. And whereas in servants it is commendable to have asses ears; in travelers it is needful to have asses backs also, to bear all abuses in good part, and rather to bear an hundredth abuses then to offer one.  
Wherefore servants and travelers must always remember this Distichon, or couple of verses following.  
Nobile vincendi genus est patientia, vincit  
Qui patitur: sivis vincere, discepati:  
that is,  
A noble kind of conquering  
is patience to see and hear:  
He which forbeareth, conquereth,  
If thou wilt conquer, learn to bear.  
But to leave these matters, and to proceed to my voyage. At the foot of this mountain there is an old Cane where usually travelers lodge: but it being not yet noon, we resolved to travel 18 miles further, to the Sea of Galilee. At the foot of this stony hill, hard by this Cane, there runneth a pleasant river, which divideth Syria from Galilee. And over this river there is a fair bridge, the one end whereof is out of the holy land, the other in it. This river is called jordane, 
jordan.  the head whereof cometh from Mount Libanus, and maketh three Seas.  
The first is the waters of Maron which we left on our right hand, about ten miles off. The other on the left hand, which lay in our way as we should travel.  
The second is the sea of Galilee, or Tiberias, or lake of Genezereth.  
The third is the Sea of Sodom, called Mare mortuum, where the river jordan endeth.  
The bridge that crosseth this River jordan at the entrance into the holy land, is called Jacob's bridge; for two causes.  
First, it is said that there jacob met his brother Esau.  
Secondly, that there jacob wrestled with an Angel.   

A description of the Holy Land.  
THE whole Holy Land of old was called Chanaan, and it was divided into three parts, viz. Galilee, judea & Pale●tina. Later writers have called all by the name of Palestina. The first part of Canaan called Galilee, 
Jacob's bridge.  beginneth at this bridge, and to this day it is a very pleasant and fruitful Country. After we were entered into Galilee about 2. miles from the bridge, our jenesarie asked us whether we would go up to a mountain, and so to Saphetta near unto mount Carmel, which is a place of leaning for Iewes; or keep the lower way, and go by the sea of Galilee, which is the pleasanter way: and thereof we made choice; and took Saphetta in our way afterwards.  
About seven miles from Jacob's bridge, our guide brought us to a well, adorned with marble pillars, and covered with stone, which he said to have been the pit whereinto joseph was put when his brethren sold him to the Ishmalites. But it seemed to us incredible: first, because that was a dry pit, and this is full of sweet water.  
Again, jacob dwelled at Hebron twelve miles beyond jerusalem, and his sons kept sheep in Shechem. And that dry pit whereinto they put joseph was at Dothan (which we saw afterwards) And this pit which they showed us with marble pillars, was in Galilee; not near Dothan nor Shechem where Joseph's brethren kept their father's sheep.  
But by others of better judgement we understood that this also was called joseps' pit, or well, because it was built by one josph, not joseph the son of jacob, but some other. But the ignorant people which travel that way, are apt to believe any things that is told them. About ten miles from this well, we came to a Cane called by the Moors Minium, but by the Turks Missia, hard by the sea of Galilee, where we lodged all night, having traveled that day by computation 36. miles.  
The four and twentieth of March we road along by the Sea of Galilee, which, john 6. 1. is called by two names, viz. the Sea of Galilee or Tiberias. Galilee, 
Galilee.  because it is in Galilee: and Tiberias, because the City Tiberias was built by it, and Bethsaida an other ancient City; of both which we saw some ruinous Wals. And it is said in that Chapter (john 6. 1.) that jesus went over the Sea of Galilee: and in an other place that he went beyond the Lake. And Luke 9 10. It is said, that he went into a slitary place, near unto a City called Bethsaida, which place of john I learned to understand better by seeing it, than ever I could before by reading of it. For, seeing that Tiberias and Bethsaida were both Cities on the same side of the Sea, and Christ went from Tiberias too, or near unto Bethsaida; I gather thereby that our Saviour Christ went not over the length or breadth of that Sea; but over some Arm, bosom or reach thereof, viz. so far as Tiberias was distant from Bethsaida; which is also confirmed in that it is said elsewhere, A great multitude followed him on foot thither; which they could not have done if he had gone quite over the Sea, to the other side among the Gergelens, which is out of the holy Land. And therefore this Sea of Galilee, is also called the Lake of Genesereth, because the Country of the Cergesens is on the other side the Lake, from whence the Swine ran headlong into the Sea and were choked therein: and as that place was out of the holy Land; so the people which then inhabited it, were as far from holiness, when they requested our saviour Christ to depart out of their Coasts. And such like holy people inhabit there still, viz. wild Arabs, and Turks, etc. We saw also (near unto this Sea) the place where that Town (mentioned john 2. 1. called Cana of Galilee stood, where our Saviour Christ at a marriage turned water into wine; in place whereof there standeth now a poor village inhabited by Turks.  
This sea of Galilee is (by computation) in length 8. leagues, and in breadth 5. leagues, and every league is three miles; and than it encloseth itself into a narrow compass, carrying but the breadth of an ordinary river until it come to Sodom, where it endeth, which is called mare mortuum, that is, The dead Sea.  
After we had rode about seven miles by the sea of Galilee, we left it on our left hand, and ascended up a mountain on the right hand.  
This mountain was not very stéepie, but exceeding pleasant and fertile, for (being the spring-time) it was so beset with such variety of flowers among the green grass, that they seemed to flire in our faces, and to laugh and sing (as the Psalmist speaketh) as we went. Psal. 65. 13.  
This is said to be that mountain mentioned John 6. 9 where our Saviour Christ wrought a miracle in feeding 5000. men with five Barley loaves, and two fishes.  
When we came to the top of the mountain, we saw Saphetta on the right hand, a University of the jews where they speak Hebrew, and have their Synagogues there. The City Saphet●a is situated on a very high hill with three tops, and so the City h●th three parts; one part is inhabited by jews, the other two by Turks. We asked some jews whom we knew formerly to have been Merchants of Aleppo, what they meant to leave their trade and to live there: They answered, they were now old and came thither to die, that they might be nearer to heaven: we told them, that howsoever they might seem there to be nearer to heaven whiles they lined, because they dwelled on an high mountain, yet that they should not be nearer unto heaven when they died, unless they repented and believed in Christ, etc. The jews have here more liberty then in any part of the holy land. They dare not come to jerusalem for fear lest the Christians there dwelling, stone them.  
Whiles we were at Saphetta, many Turks departed from thence towards Mecha in Arabia. And the same morning they went, we saw many women playing with Timbrels as they went along the street, and made a yelling or scriking noise as though they cried. We asked what they meant in so doing? It was answered us, that they mourned for the departure of their husbands, who were gone that morning on pilgrimage to Mecha, and they feared that they should never see them again, because it was a long way and dangerous, and many died there every year. It seemed strange to us, that they should mourn with music about the streets, for music is used in other places at times of mirth, and not at times of mourning. But they did it but Paruae consuetudmis causa. For a little custom's sake. And I doubt not but many of them were glad for their departure, and would be glader if they would never come again, they use them so kindly.  
And under pretence of devotion, many travel to Mecha to buy their Indian and Persian commodities: for many of them see their palpaple ignorance, and in secret speak against it to those with whom they may be bold, and say, their religion is nought, yet (being merchants) to avoid poverty they travel thither amongst the rest. So true is that common and commendable saying:  
Impiger, ex tremos, currit mercator ad Indos:  
Per mare, pauperiem fugiens, per saxa, per ignes.  
that is,  
The Merchant man though slow of soot,  
To th'Indian shore doth run:  
By sea, by land, by fire, by sword,  
That poverty he may shun.  
Yea there was one of their chief learned men in Constantinople, Anno Dom. 1604. spoke against their Alcoran, which is the book of all their religion, but he lost his head for his labour, which he willingly and cheerfully yielded unto them.  
All the way which we traveled this day, was very pleasant; and all the ground both hills and dales very fruitful, according as it is described by Moses. Deut. 8. 7. 8. and Deut. 11. 10 and, 11. And we came that day, about two of the clock in the afternoon to a village called in the Arabic tongue J-nel Tiger, 
Inel Tiger.  that is (by interpretation) The Marehants' eye, wherein there are two very fair Castles for travelers to lodge in from danger of wild Arabs, which abound in those parts: we took up our lodging in the nearest castle which is the fairest.  
After we had refreshed ourselves, 
Tabor.  and slept a while: being hard by mount Tabor, we desired to ascend to the top of it, and so much the rather because I had read that the Papists to prove the primacy, or supremacy of Peter above the rest of the Apostles, allege this for one argument, after that Christ was transfigured upon mount Tabor (as we read Matth. 17. 1. 2. etc.) and there appeared to them, Moses, and Elias, talking with him, Peter said to jesus, Master, It is good for us to be here, Let us make here three Tabernacles, one for thee, and one for Moses, and one for Elias. Which (say they,) at his request was done, and remain there to this day: which to make trial of, we took Ally (one of our jenesaries,) and road towards the mountain. But understanding that it was very dangerous by reason of wild Arabs which lodged in caves and rocks and bushes about the mountain, 
Mount Tabor  we hired some of the principal Arabs to go with us and guard us from the rest. And as we went, we beheld the prospect of the mountain to be very pleasant, somewhat stéepy, but not very high (in respect of some other mountains thereabout) nor very large, but a comely round mountain, beset with trees and thick bushes, which at that time of the year flourished green: we road so far as we could for steepiness and then left some of our servants at the foot of the mountain to keep our horses, and took upon us to clamber up on foot, which we should never have been able to have done, had there not been very high grass, sprigs, and bushes to hold by.  
One of our Arabs went up before us, as fast as if it had been even ground, but we came very slowly after, which he perceiving, would look back, and often use these words to cheer us, Gel, Gel, Gel, that is, come, come, come: And sometimes these, Is halac Seeach; How do you masters. We were almost all out of breath, and one of our company cried, For the love of God let us return, for I can go no further, Oh I shall die, I shall die. Whereupon one of us being nearer the top than he himself supposed, (to cheer the rest) said, Come cheerfully; I am on the top; which somewhat hartued the rest: otherwise they had all gone down again.  
Being on the top, we rested a while to take breath; and then we walked up and down the top of the Mount, and saw only one house, or rather low cottage, uninhabited, having only two dark rooms in it, meet for foxes or iackals to lodge in, and saw no sign of any other tavern or tabernacle. Only we understood that (many years since) there was a Monastery there inhabited by Popish Friars, but being molested by the Arabs, took away the holiness with them, and left the mountain behind them; yet still they call this mount Tabor in Italian Monte Santo, that is, the holy mountain: as if there were some inherent holiness in the mountain.  
And two days after we had been there, came a jesuit and two Friars with a young Gentleman of Paris in France, who was a Protestant; and some other company with them, 
Conference betwixt a jesuit and a Protestant.  who had a desire to ascend to the top of this holy mountain, & went all together until they were weary which was at the foot of the mountain, and in the heat of the day: wherefore the French Gentleman said, he would stay for them there until they returned, but was himself already weary and would go no higher; the jesuit and friars reproved him, and called him fool, and told him he did not know what he might merit by going to the top of that holy mountain. 
Merit-mongers.  Merit, (said the Gentleman) what may I merit? Thou mayest merit (said they) 50. years pardon. The Gentleman, to break a jest with them, asked them whether he might merit fifty years pardon for the time past, or for the time to come: If (said he) for the time past, I am not so old (for he was but twenty two years of age) if for the time to come, he did not think he should live so long. They answered him, if he did not live so long, he might give the years which remained to his friends. Yet could they not persuade him to go up any higher.  
The same jesuit called this French Gentleman, Heretic, because he did not profess himself a Romanist: He denied his argument; and although he was not able to dispute with him Scholarlike, yet he answered him Christianlike, and told him that he did abhor the name of Rome, and the nature more: The jesuit said, Thou scarce knowest the name, much less the nature of Rome. The Gentleman replied, I have read of both. And that Rome had a name according to her nature, he showed by these verses following:  
Roma quid est? Quod te docuit praeposterus ordo.  
Quid docuit? jung as versa elementa, scies.  
Roma amor est: Amor est? Qualis? Praeposterus. unde hoc?  
Roma mares. Noli dicore plara: Scio.  
The same in English:  
Rome what is? A love. A love? What love?  
Contrary unto kind.  
How so? Rome loveth men. No more.  
Cease speech. I know thy mind.  
He further told him, that he had been at Rome, and both seen and heard there the manner of life which he and his fellow Jesuits lead, and that he was not ignorant how odious they were even unto other Papists, amongst whom one of them gave him a Hymn made (by a Papist at Rome) against Jesuits, a copy whereof he gave unto me, which I have thought good here to set down, that the world may see that unity both in Religion and Conversation amongst them, whereof they make such boast, when as one sect of Papists maketh Rhythms and Hymns to the disgrace of another, in such ridiculous manner as followeth:  

Hymnus hic est modus vitae, Quo utuntur jesuitae.  

O Pulentes civitates,  
Vbi sunt commoditates,  
Semper quaerunt isti Patres.   

Bonum panem, melius vinum,  
Non recipiunt peregrinum,  
Neque surgunt ad matutinum.   

Carne pingui vitulina,  
Per quam exul est vaccina,  
Plena est horum coquina.   

Indij Galli atque pavones,  
Quorum cibus sunt 
* An Italian word, signifying grain, wherewith they feed their Poultry sat.  macherones,  
Horum patrum sunt 
* An Italian word, signifying bits, or morsels.  buccones.   

Crocum, piper, cum amomo,  
Et quae nullus sanctus homo  
Habuit, habent isti in domo.   

Quando vocant carcerati,  
Bonis omnibus privati,  
Dicunt, Sumus occupati.   

Sed sivocant potentes,  
Divitijs affluentes,  
Rogant Deum & omnes gentes.   

Divitumque patrimonia,  
Magnatumque matrimonia,  
Ficta tractant sanctimonia.   

Si quis dives infirmatur,  
Pro eius morte Deus rogatur,  
Quando hareditas speratur.   

O lupinam feritatem,  
Praedicando charitatem,  
Nostram rapiunt haereditatem.   

Habent opes Venetorum,  
Gravitatem Hispanorum,  
Et potenttam Romanorum.   

Si quis quaerat regia officia,  
Ecclesiastica beneficia,  
Horum dantur amicitia.   

Dominantur temporale,  
Dominantur spirituale,  
Dominantur omne: & vale.    
The same in English:  

This Hymn the usual form doth give, In which the Jesuits do live.  

TO wealthiest Cities, where the rather  
They most commodities may gather,  
Flies every jesuitish Father.   

Best wine they drink, and eat good bread,  
With which no stranger sees them fed,  
Nor notes how long they lie in bed.   

With gross beef they will never deal,  
But (for it) fat and tender veal;  
To their full kitchens still they steal.   

Jndian Cocks and Turkeys great,  
Fed always with the purest wheat,  
Are those bits that these Fathers eat.   

Saffron, pepper, nourish them,  
And roses of jerusalem,  
Of which no holy man doth dream.   

When prisoners for their charity call,  
They say, We are deprived of all,  
And must to our devotion fall.   

But when their mighty friends, and rich,  
Require their helps, they God beseech  
For them, and thorough all Nations preach.   

Th'inheritances of rich heirs,  
And Princes nuptial affairs,  
Disposeth this feigned zeal of theirs.   

When rich lie sick, and these men gape,  
To have their riches feed their rape,  
They pray God they may never scape.   

O wild and wolvish Chevisance,  
That when they charity advance,  
They ravish our inheritance.   

Venetian wealth they still apply,  
Affect the Spanish gravity,  
And build on Rome's authority.   

If princely offices be sought,  
By Jesuits they must be wrought,  
And with rich spiritual livings bought.   

In temporal state they bear the bell,  
In spiritual state as much excel,  
In all states they command. Farewell.    
We ourselves, when we had seen enough this Mount, returned again to the Castle with good stomachs to our supper, and wearied bodies, desiring rest. Tabor is distant from Galilee not much above twenty miles.  
March 25. being the Feast of the Annunciation of the Virgin Mary, and (according to the computation of our Church of England) the first day of the year 1601. we traveled over very pleasant fields all the way, the fields of Basan, not far from the Mount Basan, 
Mount Basan.  where there was exceeding good pasture, and fat cattle: only we wanted good water to drink, and our wine was spent, and the day exceeding hot.  
We saw in our way some remnants of that old Tower or Fortress mentioned 2. King. 5. 24. where Gehazi the servant of Elisha overtook Naaman, and took of him two talents of silver, and two change of garments. We saw also many other places worthy observation, but (for want of a good guide) we knew not the names thereof, for the Turks inhabiting those Countries, have given new names to most places. This was the pleasantest days journey we had in our whole travel. I never saw more fertile ground and pleasant fields, and so much together, all the whole day from Mount Tabor to a village called vulgarly jenine, but of old En-gannim, 
En-gannim.  whereof we read Josh. 15. 34. Near unto this village is the place where joel beheaded Sisera, mentioned judg. 4. 21.  
En-gannim is distant from Mount Tabor twenty two miles. It is a very pleasant place, 
En gannim.  having fine gardens, and orchards, and waters about it. We stayed here all the day (March 26,) because (the Turks Romadan, which is their Lent, being ended) on this day began their Feast called Byram; and our Jenesarie was loath to travel on that day, being their Feast day, and so much the rather, because his name also was Byram.  
March 27. Riding from En-gannim, we were endangered twice: First, by certain thieves dwelling near unto En-gannim, who made us pay Caphar or pole money twice, once at En-gannim. And when we departed from thence, they pursued us with bows and arrows, and other weapons: we withstood them long in parley; at length every man prepared his instruments of death ready for battle. Our jenesaries kinsman Fa●olla had his musket ready, and being about to give fire, was stayed by our jenesarie, who saw not only these Arabs present very desperate, with their bows and arrows ready drawn, but messengers also sent to raise up all the whole rabblement thereabout upon us: he told us we were best give them content or else we were all but dead men: wherefore to avoid further danger, we gave them their own desire, upon condition, they would pursue us no further, nor suffer any of their company to molest us: the chiefest of them answered, Stopherlo, Stopherlo, that is, God forbid, God forbid we should do you any harm, if you pay us what we demand; which we did with all speed, and road away from them being glad we were rid of them.  
About ten miles from them we road through a wood, (a very fit place to harbour thieves, who had killed certain men traveling that way the day before, and took away both a man and horse from the Caravan which followed after; and a woman also riding on an ass with their carriage) and (as our guide told us) he never traveled that way but he saw some men killed: and therefore bade us all charge our pieces and shoot off when he bade us, though we saw no body, lest the wild Arabs should set upon us on the sudden, lying in ambush, which we also did in a place most dangerous, to daunt the enemies before we saw each other. But before we came unto the most dangerous place, there overtook us many Turks well armed, who dwelled in Jerusalem, and were glad of our company thither. And shortly after we had discharged every man his piece, we saw a great company of Arabs on an high mountain near unto our way, yet out of the reach of our shot, who perceiving us to be too strong for them, durst not set upon us.  
And so (by the providence of God) we came that night to an ancient and famous City, 
Samaria.  (situated in a fruitful valley betwixt two mountains) called Sychar, a City in Samaria, mentioned john 4. Near whereunto we saw Jacob's Well, where our Saviour Christ asked water of the woman of Samaria. 
Sychar.  We came thither in good time, for we were exceeding thirsty, 
Jacob's Well.  and drunk thereof liberally and freely. The water thereof goeth down very pleasantly, like unto milk.  
From Jacob's Well we went into the City, and lodged in a very ancient & stately Cane, but very badly kept. It had been better for us to have slept by Jacob's Well, as others did; for here we slept on the hard stones near unto a Chapel in the middle of the Cane, under two or three great fig trees and mulberry trees, where we were scarce safe from thieves; for we had some things stolen from us in the night, whiles we slept under the trees on fair broad stones, whereunto we ascended by a fair stone pair of stairs, six or seven steps from the ground. Sychar is distant from En-gannim 27. miles.  
March 28. We stayed at this City in Samaria, called of old Sychar, 
Napolis.  but at this day commonly, Napolis; for the Holy Land having been often conquered, hath had new names imposed unto all the chief Cities, and most other towns and villages also: partly by God●rey of Bullome, who conquered that country in the year 1098. But chiefly by the Turks, who conquering the Holy Land and all the Country about it, have changed the names of places, to root out all memorial of revenge in the hearts of posterity (as they supposed.) Yet the chiefest Cities are still known by their ancient names, though other names have been given thereunto. As for example, Dam●s●●s which was so called of old, is still known by that name, though the Tucks call it Sha●. And Ieru●alem which they call Cu●, or rather Kuds, coming (as I suppose) of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Kadasch▪ which signifieth to sanctify or to be holy: or of Kadosch, which signifieth holy. And (as they themselves say) the word Cuts or Kuds (whereby they call it) signifieth a holy City in their language.  
The cause of our staying this day at Sychar, was this, it was told us that 2. Emeers or great Lords in our way to jerusalem were up in arms one against an other, and therefore it seemed good to our jenesary that we should stay for the Caravan, that we might be the stronger and pass safer. But when the Caravan came, they pitched their tents by Jacob's well, and purposed to stay there two or three days at the least. We were loath to stay so long being now but thirty miles from jerusalem, and therefore resolved to proceed in our journey without any longer expectation for company which was uncertain.  
March. 29. We departed from Samaria to jerusalem, and met many soldiers in several companies by the way, who knowing our jenesary and other Turks in our company, let us pass by them quietly, and gave us the salam alick, that is peace be unto you.  
The first part of this days journey was somewhat pleasant; but, the nearer we came to Jerusalem, the more barren and tedious our way was. About ten of the clock we came to a great forest or wilderness full of trees and mountains. When we were on the top of this mountain, we saw the main sea on our right hand, and small Ships sailing towards joppa.  
About three or four of the clock, we came to a ruinous village called Beer, 
Beer,  but of old (as it is reported) Beersheba, which in former times was a great City: And it is said to be the place where Joseph and Mary coming from Jerusalem (the feast being ended) miss the child jesus, and sought him sorrowing; and returning to Jerusalem, found him in the Temple amidst the Doctors, hearing them and posing them. Our purpose was to lodge here all night, being all of us weary and hungry, and all our provision spent. But finding nothing here to be had for money either for man or horse; and understanding that jerusalem was but ten miles off, we went on in our way somewhat faintly five or six miles, 
jerusalem.  and then beholding the prospect of the City, we were somewhat cheered and revived, and solaced ourselves with singing of Psalms, until we came near unto the City.  
Many Greeks dwelling in jerusalem, seeing us a far off, came to meet us, supposing their Patriarch had been in our company, who came two or three days after us.  
We dismounted from our horses at the west gate of the City 
joppa gate.  called joppa gate, or the Castle gate; which is a very strong gate of iron, with thirteen pieces of brass ordinance planted on the wall about the gate. We stayed in the porch of this gate, and might not be admitted into the City, until we were searched by an officer (as the manner is.) In the mean time there came to us two Italian Friars, viz. Padre Angelo, and Padre Aurel●o and kissed our hands, and bade us welcome, and told us that two other Englishmen were at their house, viz. master Timberley, and master Borell.  
When we were searched without the gate by a Turkish officer, and delivered up our weapons to the porter to keep for us in the gatehouse until our return (because no Christian may enter into jerusalem with weapons) these two Padres led us to their Monastery; at the gate whereof we were searched again by another Turkish officer before we might enter into the house. For the office of the former searcher at the gate of the City was only to receive the weapons of all Christians, and deliver them safe to them again at their departure. But this searcher went further and searched all our carriage which he caused to be opened, to see whether we had any gunpowder or any other engines there. For they are very suspicious of all Christians, fearing, lest for devotion to the place, they should work treason; therefore they suffer not Christians to enter into the City weaponed, lest they make insurrection against them when they are many together, and conquer the City, as heretofore they have done,  
To this end also is the City walled about with strong walls, and fortified with four strong gates and a Castle, (built by Sultan Soliman) and every gate well planted with ordinance for fear of Christians. And partly for hope have they environed this City with such strong walls, that Christians for devotion to the place, might come and build within the walls and be subject to the Turk. For though their walls be large and strong, yet there is great room within the walls to build more houses than are there, for there are fields of Corn within the walls of the City; and the houses stand very thin, scattered, and dispersed, here one and there two or three together; there is not one fair street in all jerusalem as it now is.  
After they had thus narrowly searched all our carriage, even to our Cases of Bottles, we were admitted into the Monastery; at the entrance whereinto, met us master Timberley and master Boreel, and then signor Franciscus Mannerba the Padre Guardian of the monastery, and all the rest in order, and bade us welcome, and led us into a fair parlour and set good cheer before us, and served us themselves.  
After supper we delivered them our letters which we had brought from the Venice Consul of Aleppo and other Italian Merchants there in our behalf. Which when they had read, the Guardian said, our custom is, when strangers come to us, to call them the first night to Mass, and to Confession, and to give every man a candle to hold in his hand at Mass time; and at night to wash their feet and to bring them to bed, and to many other ceremonies during the whole time of their continuance there.  
But as for us, they understood by letters what we were; and told us that we were so highly commended by their patrons and Benefactors, the Venice Consul, and Merchants of Aleppo, that if they should show us half the favour which was required at their hands, they should themselves lie without doors, and suffer us to rule and domineer at our pleasures. And that therefore they would not urge us to any thing against our consciences, but give free liberty both of persons and consciences as if we were in England, or in our own houses elsewhere: & so much the rather because they understood our Merchants were rich, and hoped to gain by us. In regard whereof, although it were Lent, wherein they eat no flesh, yet offered us Hens, Eggs, Milk: any thing that was there to be had for money, they requested us to command it.  
And during the time of our continuance there, he commanded one Padre Aurelio to attend upon us, and see that we wanted nothing; and another of his brethren, one Padre Angelo, to be our guide abroad and to show us all ancient Monuments and places worth seeing either in the City or out of the City.  
These kind speeches being used, they brought us to our chambers where we should lodge all night, & provided for very man severally a good neat bed with fair sheeets and all things very wholesome and handsome, where we slept sweetly, and refreshed our wearied bodies all that night very comfortably.  
But although they dealt thus kindly with us (at the instance of their benefactors) in giving us liberty of conscience, yet they deal not so with others. For some I do know who have been there, and made no conscience to do as they have done, according to those verses:  
cum fueris Romae, Romano vi●ito more:  
cum fueris alibi, vivito more loci.  
That is,  
When they are at Rome, they do what there is done:  
When they are elsewhere, they do as they do there.  
But they should rather remember that which Baptista Mantuanus (an Italian) writeth of Rome:  
Vivere qui sanctè cupitis, discedite: Romae  
Omnia quum liceant, non licet esse pium.  
The same in English:  
Wouldst thou live well? depart from Rome:  
All things there lawful be,  
Except to be a godly man,  
Which thing is rare to see.  
The same Baptista Mantuanus writeth of them thus:  
Venalia nobis  
Templa, Sacerdotes, Altaria, Sacra, Coronae,  
Ignes, Thura, Praeces, Coelum est venale, Deusque  
The same in English;  
Rome felleth Temples, Priests, and Altars,  
Fires, Frankincense, and Prayers.  
Yea Heaven, and God himself, for gold,  
At Rome is to be bought and sold.  
Wherefore, 
An admonition to such a● travel to jerusalem.  I admonish those who have a desire to travel to Jerusalem hereafter, to take heed to themselves, that they make not shipwreck of conscience; for if they come not well commended, or well moneyed, or both, there is no being for them, except they partake with them in their idolatrous services.  
True it is, that the Turks give liberty of conscience unto all that come thither; but they give not entertainment unto any Christians in their houses. And the Greek patriarchs are poor, and not able to protect such as come unto them for refuge. These Padres, though they be Papists, yet have they rich benefactors, and want nothing, and (for the most part) very kind and courteous to strangers in all things, liberty of conscience only excepted, wherein they seek to make other like unto themselves, and to seduce them from their faith, and to win them to the Church of Rome: and offer unto them who have money in their purses, to make them Knights of the Sepulchre; but no good English Subject will accept of that order of Knighthood; for at the receiving thereof, they swear to be true to the Pope, and to the King of Spain, and to other things, which no man can do with a good conscience.  
And this kindness and liberty of conscience, which we found amongst them, we imputed not so much to the men, as to our own money; for it cost us charo, viz. 100 ducats for our entertainment: for we knew them to be of the Court of Rome, and were not ignorant that,  
Curia Romana non captat ovem sine lana.  
that is,  
The Court of Rome no sheep doth receive,  
Unless to them her fleece she leave.  
And as one john a Monk wrote of them,  
Curia vult mar●as, bursas exhaurit & arcas;  
Si bursae parcas, fuge Papas & Patriarchas.  
Si dederis marcas, & eye impleveris arcas,  
Culpa solueris, quaque ligatus eris,  
Intus quis? Tu quis? Ego sum. Quid quaeris? Vt intrem.  
Fers aliquid? non. Sta foris. Fero quo● satis, Intra.  
The same in English:  
The Court of Rome doth aim at marks;  
It sucks the purse, and soaks the arks.  
If that you mind to spare your arks,  
Come not at Popes nor patriarchs.  
But if you frankly give them marks,  
And with good gold stuff up their arks,  
I warrant than you shall be free  
From any kind of penalty.  
Who's within? Whose there? I per se I.  
Why, what would ye? Come in.  
Bring you aught? No. Stand still.  
But I do. Go ye then in.  
The same Monk writeth, that Rome being founded by thieves, retaineth still somewhat of her old qualities. For (saith he) she is called Roma, quod rodat manum, of greasing the hand:  
Roma manus rodit; Quod rodere non valet, odit.  
Dantes exaudit, non dantibus ostia claudit.  
Curia curarum genetrix, nutrixque malorum.  
Ignotos notis, inhonestis in aequat honestos.  
The same in English:  
Rome is a raker, and spiteful hater of the empty hand:  
She heareth the giver, but others never, but letteth them stand.  
Her Court a cage of cares; of mischiefs eke the mother;  
She useth knaves like honest men, and strangers like a brother.  
Well, though we were fleeced amongst them, yet had we liberty of conscience; and safety of persons, and had no way any wrong offered us by them, either in word or deed; but by two or three jesuitical jebusites (who were strangers there as well as we) some unkindness was offered us behind our backs (for they durst not any way deal with us to our faces) in railing upon us and our Religion, as it was told us at our departure by one who heard them: Especially by a jesuit named (but undeservedly) Benedictus, and yet he could neither benedicere nor benefacere, neither say well nor do well, by any that were not of their sect and sort: And therefore deserved not to be called Benedictus, (but per Antiphrafin.) but rather Maledictus, à maledicendo, as one of our company wrote unto him in this manner, in meeter, although barbarously: truly, although not poetically:  
Audi, tace, lege, benedic▪ benefac, benedict:  
Aut haec pervert, maledic, malefac, Maledicte.  
The same in English:  
O Benedict, hear, hold thy peace,  
Do well, say well (O Scorner)  
Else let thy name be Meledict,  
Perverting all the former.  
After we had rested one night in jerusalem, the first day we walked about the City ourselves without our guide, only to view the City, not enquiring of any place what it was, because on the morrow after, and every day during our continuance, (which was about fourteen days) our guide either walked on foot, 
Resolution of a doubt concerning Peter's warming himself in the high Priests hall.  or road with us, to see all things worthy observation. Only one thing I observed and duly considered the first day I came, which was this; that where as we read in the Gospel, that when our Saviour Christ was betrayed, and brought into the High Priests Hall, Peter following him, stood by the fire, and warmed himself; the reason is there yielded, because it was cold. And the memorial néereof we observe in March or April. We being there at the same season of the year, found it exceeding hot, & hotter than it is usually at midsummer in England: It seemed strange unto me, how it should then be so cold, that Peter should creep to the fire, and now (at the same season) so hot that we could not endure the heat of the Sun. And on the sudden I knew not whether the season were altered, or the passion of Christ might be referred to some colder season of the year. But after I had been there a few days, the very place resolved that doubt: For there fall great dews, and before the Sun have dried it up, it is cold, and in the night season (about that time of the year) somewhat cold, as I felt by experience when I slept in the fields all night. And Peter having watched with Christ in the night, might well be cold in the morning, before the heat of the Sun had expelled cold.  
And yet another reason (in my judgement) more effectual than the former, 
2. Reason.  may be yielded for this matter, taken à simili, that as the same night that Christ was borne, there was great light at midnight, in token of comfort; And at the time of his death, great darkness at noon day, in token of sorrow (for the Sun put on his mourning garment, and was ashamed to look upon that cruelty which the sons of men were not afraid to commit) So at the time of his betraying there might be extraordinary cold wether, in that an extraordinary person suffered, and an extraordinary work was in hand. And extraordinary things happened about the time of his passion, as we read in the Gospel, viz. How the graves did open: The dead bodies of Saints (which slept) arose: The veil of the Temple did rend in twain from the top of the bottom: The earth did tremble, and the stones did cleave asunder. These things declared that a notable person suffered. The like alteration might be in the coldness of the air, and alteration of wether. And although we read it not in express words, yet (since I have seen jerusalem) it seemeth to me, that it may be gathered from that place of the Gospel, where it is said, Simon Peter warmed himself.  
For (if we truly calculate the time) the season of the year was hot ordinarily; and Simon Peter at that season of the year was so cold, that he was driven to the fire, and therefore it should seem to be unseasonable wether, and extraordinarily cold. These considerations have satisfied myself (however they satisfy others) until I hear or read some more sufficient reason.  
jerusalem is in Palestina. 
Antiquity of jerusalem.  It was the goodliest City that ever was in the East parts of the world. It was first called Moria, where Adam was created of the red earth of Moriah, a Mount in jerusalem: which Moriah was one of the heads of Zion Hill, where Isaac was offered, as a figure of Christ, the holy of holiest, Gen. 22. 2. Which place was afterwards called Salem, where Sem or Melchisedech dwelled, where afterwards Isaac was offered, and upon his offering it was called jerusalem, Gen. 14. 18. where was the threshing place of Araunah the jebusite. and of old jerusalem was also called jebus. 2. Sam. 24. 16. Where Solomon was commanded to build the Temple. 2. Chron. 3. 1. And it was called Hieron Solomonis, that is to say, Solomon's Temple. And after by corruption Hierosolyma.   

A particular declaration of such thing as we saw at jerusalem, divided into three parts.  
AFter we had rested one day at jerusalem, or walked for our pleasure up and down: All the rest of the days of our continuance there, we had our guide with us, who had dwelled there fourteen years, and showed us all such places as are worthy viewing or visiting, both in jerusalem, and many miles round about jerusalem: and we gave him the hearing of all, but did not believe all, for they seemed to me to be of three sorts. viz.  
1 Either apparent Truths.  
2 Manifest Untruths.  
3 Or things Doubtful.  
Those I account apparent Truths, which I could either confirm by reading, orie●son. The ch●e●est whereof I will briefly set down (for it were too tedicus to write ●ll) referring the rest to me next letters, or conference at our good meeting, which I hope in good time God will grant us.   

Apparent Truths.  
And first of all it seemeth to me a manifest truth, that jerusalem (that now it) standeth in the same place where the old jerusalem did: not in every respect for length b breadth, but with some difference: for whereas we read in the Gospel, that they crucified our Saviour Christ at Golgotha▪ without the City, near whereunto there was a new Sepulchre wherein never man lay, and therein they laid his blessed body. Now both Mount Caluari● where Golgotha (that is, The place of dead men's skulls was) and the Sepulchre (at least wise the place where the Sepulchre was) are all enclosed within the walls of the City, which were built by Sultan Solyman, or Sultan Selim. So that, although some difference there be; yet it is not so great but that a man may boldly affirm, that part of this City is now in the same place where the old jerusalem stood; and a part thereof somewhat removed.  
Yet some (who have never been there) have presumed to affirm, that no man knoweth the place where old Jerusalem stood, and that no sign of the City is to be seen. But that the place is still the same, it is manifest by the situation thereof, which is described in the Scripture to have been near unto these mountains, Moriah, Zion, Caluarie, Mount Olivet, Bethan●a, and Behap ●age; and not far●e from Bedlam: which Mountains and places are there still to be seen, and called still by the same names.  
And whereas they say no sign of the City is to be seen, grounding their assertion upon a place of Scripture falsely applied, and say that Christ promised to destroy jerusalem, and not to leave one 〈◊〉 upon another that should not be overthrown: If they read the place Luke 21. 6. they shall find that spoken of the Temple which they apply unto the City. And I do verily persuade nay self, that even in Jerusalem that now is, there are stones upon stones yet left, which we●e never overthrown since the first building of the City: for on the foundation of the walls in many places (especially towards Mount Oliue●) there are yet stones to be seen, which both for quantity and quality may be thought to have been there ever since the beginning: for they are of huge length and breadth, and of a black colour; like whereunto I never saw any in any other place of all my travels. And over these old stones, the upper part of the walls are a new building, differing both in colour and quantity from the foundation stones.  
But of the Temple it is true which our saviour Christ spoke Luk. 21. 6. For when as the Prophets denounced Gods judgements unto the jews, unless they repented, they flattered themselves in their sins, and cried, Templum Domini, Templum Domini, The Temple of the Lord, The Temple of thy Lord. But through their profanation, they made the Temple of the Lord a Den of thieves. They cried, Lord, Lord, but they did not his will on whom they cried. For sweet grapes, they yielded sour; for hearty and sincere service, hypocritical and painted shows of Religion. Their glory was in the external beauty of their material Temple: They wondered at the stones and goodly buildings, at the gorgeous furniture and precious gifts, wherewith it was both outwardly and inwardly adorned and enriched. Whereupon our Saviour (to take away the cause of this vain hope, and foolish joy) took occasion thus to Prophecy of that glorious Temple: Are these the things that you look upon? The days will come wherein there shall not be left a stone upon a stone, which shall not be destroyed. This Prophecy was as evidently accomplished as it was made: for thirty eight years after they had crucified Christ, their promised Messias, the Lord of glory; God raised up the servants of his wr●th Vespasian and Titus, Emperors of Rome, who besieged, conquered, and razed their jerusalem, made havoc of the people as of dogs, murdered eleven hundred thousand, man, woman, and child, of that cursed Nation. Then was fulfilled they cry of those crucifiers, His blood be upon our heads, and upon our children. It hath been, and shall be for ever.  
Yea the violence of the Romans proceeded further, and pulled down the Temple, and laid it flat with the ground, insomuch that (according to the express words of our saviours Prophecy) they left not one stone upon another. The jews sundry times, having obtained leave of julian the Apostata, attempted to build it up again, but it would not be; for what their hand builded in the day, the hand of the Lord (most miraculously) hurled down, and burnt with lightning by night, the foundation thereof being shaken with earthquakes. And at this present day there is built in the place thereof a Muskia or Turkish Church, whereunto no Christian may have access. It is not in the form of Salomon's Temple, but after the manner of their Turkish buildings: Not for the service of the true God, but of the false Prophet Mahomet.  
Unto the truth also of sundry other particulars (which they 
〈…〉.  showed us) do I subscribe. And first of all, that at bethlehem, six miles from jerusalem, is the very place where our Saviour Christ was borne: although now (honoris gratia) they have made it more beautiful, being built of marble, at the cost of Queen Helena the mother of Constantine, (whom some report to have been an English woman, borne at Colechester) who hath there also erected a stately Church, which to this day is very well kept. They told us also that S. Hierome dwelled there, which cannot be denied.  
From bethlehem we road seven miles further, 
Ziph.  to the desert of Ziph or wilderness of judah, where David hid himself when he was persecuted be Saul. We went also to the hill Country of judea, where the virgin Mary saluted Elizabeth the wife of Zacharias, 
judea.  mother of john Baptist being great with child, and at her salutation the babe sprung in her belly.  
From thence we road further to the wilderness of judaea, where john Baptist preached; and in the middle of the descending of a mountain, they showed us a chamber hewn out of a lively rock four square, with a door and a window, and a place for his bed and table, by which place there issueth a fine spring of water out of the rock, at which place we drank of the water.  
From thence returning to jerusalem, they showed us (in the way to Gaza) the water where Philip baptized the Eunuch, Act. 8. 38.  
At our return to jerusalem, they brought us to mount Olivet, from whence our Saviour Christ ascended into Heaven, being from jerusalem a Sabbath days journey, not two miles.  
From the mount of Olives, we went to Bethania and Bethphage, which are now ruinous villages. There are many fig trees still growing about these two villages, and many Olive trees about the mount of Olives: we cut off some of the branches and carried some sprigs with us.  
Nearer jerusalem, they showed us mount Zion and the mount Mo●●●h, on which Abraham offered his son Isaac; we saw also the valley of jehosaphat, and the valley of jehinnom and the brook Cedron which is now in the Summer time a dry channel. Some part of the tower of Sylo and the pool Syloam, and the potter's field bought with the thirty pieces of silver which judas had for betraying his master Christ; called Acheldama: which to this day is a place to bury strangers in.  
Ascending up Acheldama, we entered into a porch, and looked down into a vault, where we saw many dead bodies; covered only with their winding sheet knit at the head and foot, without any coffin: and some of their shéets were so white, that they seemed to us to have been buried but few days before we came.  
The valley betwixt Acheldama and mount Zion, is called the vale of jehinnom.  
The valley of jehosaphat is three miles in length, reaching from the vale of Ieh●●nom to a place without the City; which they call the Sepulchre of the Kings.  
Lastly, they brought us to mount Caluarie, to the place where Christ was crucified, over which there is now erected a stately building with many Isles, Chancels, or little Chapels, in it for sundry Nations, which were all there at that present time as we were, and lodged there on Saturday at night before Palm Sunday.  
We entered into this Temple to see the Sepulchre on Saturday after dinner, and came not forth until Monday about eleven of the clock, for there are lodgings adjoining unto it, into which we entered through the highest Chancel or Chapel.  
Before we were admitted hereunto, every man paid nine Shekines to see the Sepulchre, which money the Syniacke: or chief Ruler of the city hath, who is a Turk. Into the Sepulchre we went but one at a time with our guide; the entrance thereinto is low and narrow. The place itself is but the length of an ordinary Sepulchre, it is now as high as an Altar or table, of fair marble stone, and there are lamps continually burning night and day.  
That this Sepulchre standeth in the same place as the Sepulchre did wherein the body of our Saviour Christ was laid, we made no doubt, because it was agreeable to the circumstances of Scripture whereby the place is described.  
But I asked our guide whether any part of the self-same sepulchre wherein the blessed body of our Saviour was laid, were to be seen there? He answered me, that some part of it was at Rome, and some other part of it lay enclosed under that Altar; but not to be seen.  
And further he told me, that at the first, after the resurrection of our Saviour Christ, all the whole Sepulchre was to be seen for many years space, until strangers (who came to visit it) began to break off pieces and to carry them away: than it was enclosed with bars, and to be seen through the bars, but not to be touched, as some sepulchres in Saint Paul's Church in London are.  
Yet they saw inconveniences herein, in that many used to cast into it the first hair of their children, and some candles, and other things as an offering thereunto; so that the place could not be keep neat. Wherefore Queen Helena caused it to be enclosed in such sort as it now is, and covered it with Marble.  
But whether any part of the self same Sepulchre were underneath the same or not; it gave me content that I had seen the self same place where the Sepulchre of our blessed Saviour was; as I in heart did then, and do still persuade myself it is.  
Many superstitious Papists except on their knees to the Sepulchre, mumbling up their prayers upon heads as they went, according to the definition of Popery, which is rightly defined by Baptista Mantuanus, to be a Religion: 
Quae filo insertis numerat sua murmura baccis.  
Popery is a religion which useth to patter,  
ave Mar● upon beads, and the Pater noster.   
Not far from thence is the Sepulchre of Godfroy of Bul●oyn● and King Baldewyn, who conquered that country in the year 1098. And both of them lie there buried, with the whole proportion of their bodies in stone, with these Epitaphs about them.  
An inscription written about the Sepulchre of Godfroy of Bulloyne at jerusalem.  Hic jacet inclytus Godfridus de Bul'ion, qui totam hanc terram acquisi●it cultui divino, cuius anima requiescat in pace. Amen. 
That is,  here lieth famous GOD●ROY of Bulloine, who got all this Land to the worship of God, whose soul resteth in peace. Amen. 
And near unto it, about King Baldwines Tomb, these verses are written:  
Rex Baldewinus Iudas alter Machabaeus,  
Spes patriae, vigour Ecclesiae, virtus utriusque,  
Quem formidabant, cui dona, tributa ferebant,  
Caesar Aegypti Dan, ac homicida Damascus;  
Proh dolour, in modico clauditur hoc Tumulo▪  
The same in English:  
Another judas Machabaeus  
(King Baldwyn) here doth rest,  
His Country's hope, the Church's strength,  
The virtue both possessed:  
Whom murderous Damascus feared,  
Egyptian Caesar Dan,  
Brought gifts and tribute: yet (alas!)  
This small Tomb holds this man.  
This Godfrey of Bulloine was the first proclaimed Christian King of jerusalem, who refused to be crowned there, saying, that it was unfit that the servants head should there be crowned with gold, where the Master's head had been crowned with thorns.  
jerusalem is governed by Turks, but inhabited by Christians of sundry Nations, whereof some come only to visit and superstitiously to worship there, and so return into their countries. Others come thither to dwell, and exercise their manual arts, with a purpose there to die, thinking that they shall sooner go to heaven if they die there, than in any other place.  
There were at jerusalem (when we were there) Christians of sundry Nations, especially Armenians, whereof some are called Georgians, and some jacobites. Their Patriarch was not there, but least sick, at Aleppo; but in his place he sent an Armenian Bishop.  
There were also many greeks, Chel●alines, Nostranes' o● Nazaritans, Cofties, and Abassens or Aethiopians of Prestar john's Country, whereof some of them dwelled near unto Catadupa, which is a place in Aethiopia, where the fall of the river Nilus maketh such a noise, that the people are made deaf therewith that dwell near it: Besides many Italians, Frenchmen, Dutchmen, and us five Englishmen.  
Many Turks also visited the Sepulchre of Christ; for they both think and speak very reverently of Christ. And though they do not believe to be saved by Christ, yet they say he was a great Prophet, but that Mahomet was greater. And usually when they have ended their Ceremonies at Meccha, at their return they visit the Sepulchre of Christ at jerusalem. For they have an opinion, that unless they visit the Sepulchre of Christ, and the Holy Land, as well as the Sepulchre of Mahomet, their pilgrimage to Mecha were to no purpose, nor acceptable to God.  
But I saw not one jew in all jerusalem; for they are so hateful to the Christians there, that they seldom come thither.   

Manifest untruths.  
BEsides these and many other matters which we there saw and heard, which I account manifest truths, because there is Scripture or reason for them, or both; they showed and told unto us, and especially unto others who would believe them, many things which were false and ridiculous, whereof (to avoid tediousness) I will name only some few, referring the rest to next Letters, or to our good meeting, which it may please God in good time to grant us.  
At bethlehem they brought us into the place which at Christ's birth was a Stable for Oxen and Asses, but now a beautiful place built of stone, and adorned with a manger of marble, and a crach over it, with an Ox and an Ass of marble stone, and the blessed babe in the midst, and the Virgin Mary sitting by.  
And looking up to the roof of the house, they showed us a hole made of purpose in the very top of the house, and told us, that thorough that hole the Star fell down, which directed the three Kings of Collen of Christ: Wherein they delivered three Untruths.  
1 In saying that the star fell down into the room, whereas the Scripture saith, not that it fell down, but stood over the place where the babe was, Matth. 2. 9  
2. Secondly, they err in saying that they were three Kings of Colyn or Colonia Agrippina (as it is called) whereas the Text saith, There came wise men from the East to Jerusalem. Colonia is not East from jerusalem.  
3. Thirdly, they err in setting down the number of them to be three, because they brought three gifts, which is not so to be taken, but only that they which came, presented unto him the chiefest commodities of their Country.  
Yet at Colonia they persuade themselves to this day, that three Kings went from thence to Jerusalem at the time of Christ's birth, to worship him. For I having occasion to travel thorough Germany, stayed at Colonia Agrippina one day, and went into the chief Church of the City, where I saw these verses written on the wall:  
Tres Reges Regi Regum tria dona ferebant,  
Myrrah homini, uncto Aurum, Thura dedere Dea.  
Tu tria fac itidem dones pia munera Christo,  
Muneribus gratus si cupis esse tuis.  
Pro Myrrah, lachrymas; Auro cor porrige purum;  
Pro Thure, humili pectore fund preces.  
The same in English:  
Three Kings unto the Kings of Kings  
Three gifts at once presented;  
Which were Myrrh, Gold, and Frankincense,  
Gold, as he was anointed;  
Myrrh to him as he was a man.  
And Frankincense as God:  
So by thee in like sort must be  
Three zealous gifts bestowed.  
For Gold, present a perfect heart;  
For Myrrh, admit him tears;  
For Frankincense, power from thy breast  
A ●ume of humble prayers.  
I had conference there with some, who would be counted learned, and they understood that place, of three Kings who went from their City Colonia to bethlehem, to worship Christ at the time of his birth, and very obstinately and absurdly defended it.  
In the way betwixt Jerusalem & bethlehem, they take upon them to show the place (to ignorant travelers) where the Angel took up Abackuck the Prophet by the hair of the head, to carry meat to Daniel in the Lion's den: but they might do well first to prove that there was such a thing done, before they demonstrate the place where it was done.  
Another matters of like sort they demonstrate in the way betwixt jerusalem & bethlehem, which is the Terebinth or Turpentine tree, under which the Virgin Mary sat when she gave her child suck, traveling on foot betwixt those two Cities.  
And yet another in the same way as absurd as the rest, which is this. In the high way or lane betwixt jerusalem and bethlehem, they show a great broad stone immovable, and evenwith the ground, (being a natural rock) where the Prophet Elias in his travels was wont to sleep: and shame not to say that he slept so often upon that stone, that the very impression of his body remaineth in that stone to be seen to this day.  
Truth it is indeed that there are in a stone that way, some hollow places, but no formal proportion of a man; and who is so simple to think that it may not rather come by the often falling of the rain upon it, then by often sleeping on it? according to that verse,  
Gutta cavat lapidem, non vi, sed saepe cadendo.  
that is,  
The drops of rain make hollow the stone,  
By often falling thereupon.  
Yea, they not only told us these false and frivolous matters, but also read unto us as vain and fabulous matters as the●e. For whiles we were at table at dinner in bethlehem in company with many Friars, one of them read a Chapter out of their golden Legend in Latin, until the Guardian of bethlehem (perceiving that we gave no ear thereunto, but confounded the parts of their meal) enjoined him silence.  
For it is their custom to divide their meals into three parts.  
The first is Altum silentium, 
A method in 〈◊〉  that is, Deep silence; which is not only whiles they are saying grace, but whiles one of them readeth a Chapter out of their Legend of Lies, which they call Legendarium aureum, the golden legend; and say, that it excelleth all other books, (yea the Bible itself) as far as gold excelleth other metals. But why that book should be called a golden legend (saith Vives) I do not know, sith it was written by a man of an iron mouth and a leaden heart.  
The second is Stridor dentium, that is, Chapping and Chewing; grinding and grating their meat with their teeth.  
The third is Rumour gentium, that is, Chatting and Prating, talking and telling of news.  
But we being weary of walking four miles on foot from bethlehem to Solomon's Fishponds, and the fountain enclosed under the earth: at our return to bethlehem we were weary and hungry, and were no sooner set at table, but after some short Silentium, we fell to Stridor dentium. And whiles the rest of the Friars were at their Altum silentium, giving ear to the fables read out of their legend; we were at the third part of our meal, viz. Rumor gentium; talking both of foreign and domestical matters.  
At jerusalem on mount Caluarie in the house erected over the Sepulchre, they show unto strangers a marble pillar whereunto, they say, our Saviour was bound when he was whipped for our sakes: but who is so simple to think that there was any marble pillar erected without the City for such a purpose to punish offenders (as they accounted our Saviour Christ) at that day?  
Or who knoweth the particular place where he was imprisoned at this day? Yet, say they, this is the place where Christ was imprisoned whiles they were making his Cross.  
And this is the place where (the Cross being laid a long) our Saviour was fastened or nailed unto it.  
And this is the place where the Cross stood: and have made there two holes in sign of it, as though the neither part of his Cross consisted of two parts or pillars.  
And near unto the tower of Sylo they show a water coming from under a rock, which they call the pool Syloam: and there (say they) did the Virgin Mary wash the child's clouts.  
And near unto the Sepulchre there is a great stone, cloven with hammers, and set one piece a foot from another: and this (say they) is the veil of the Temple which rend in sunder at the time of Christ's suffering, which is most ridiculous.  
And although it be true (as we read Luke 19 29. 30, etc.) that Christ road on that Ass which his two Disciples brought from the village over against mount Olivet, called Bethania or Bethphage, (for they are both together) and as he road from the mount of Olives to jerusalem, the people cried Hosanna, and spread their garments in the way, and cut down branches from the trees, and strawed them in the way.  
Yet it is a ridiculous matter, and a superstitious custom for their chief Friar called Padre Guardian, every Palm Sunday in the morning to send two of his Friars from the mount of Olives to Betha●ia to fetch the Colt of an Ass, and from thence (in an apish imitation of Christ) the great one rideth on the little one towards jerusalem, and the rest spread their garment on the Ass, and in the way; and cut down branches from the trees, and straw them in the way.  
Wiser are the Turks herein then they, who although they suffer them to come with their Ass to the gates of jerusalem; yet admit them not to enter into the gates in such manner.  
And that Turk was to be commended, who (when the Friars followed their Guardian in such sort riding on an Ass) seeing a simple Christian woman strip herself so far, as in modesty she might, and spread her garments in the way; took a cudgel and all to belabored her therewith, saying, Thou fool, art thou so mad to think that this is Christ?  
ay, with the rest of my companions was at jerusalem on Palm Sunday, but neither saw this, no heard of it until it was done; for it seemed that they were ashamed that any man of knowledge should behold such an absurd sight. But the Frenchmen and Dutchmen, and many others of other nations followed them, but not one Englishman, who could not patiently endure to see their Saviour Christ so dishonoured.  
At Bethania and Bethphage are many fig-trées growing, and on this fig tree (say they) Zacheus (being a man of worship in a famous City) like a boy climbed up to see Christ as he passed by. Luke 19 2, 3.  
And at jerusalem they take upon them to show the place where Christ made the Pater noster, & where the Apostles made the Creed, and where S. Stephen was stoned, and where judas hanged himself. Pilat's house. Peter's prison. The garden where he was betrayed. Where the Virgin Mary was in an agony. Where Christ said to his mother, Ecce homo, and she said unto him, Ecce mulier.  
On mount Olivet there is a little Chapel, and therein a stone, whereon (say they) our Saviour Christ trod when he ascended into heaven; and the print of his toes remain to be seen in that stone to this day. There is indeed a dint in a stone, like unto the former part of a man's foot, but that it is the print or impression of our saviours feet, who will believe that he trod so hard to leave any impression of his foot, or tipping of his toes behind?  
At the foot of mount Olivet, they showed us the valley of jehosapha; and there (say they) shall be set a throne at the day of judgement, wherein Christ shall sit and keep his last judgement, and all nations shall appear before him, even in this very place, say they: as though any man could demonstrate the very particular place.  
The ground of this opinion they fetch from joel 3. 2. where God saith, I will g●ther all nations, and will bring them down into the valley of jehosaphat, etc. which place they do not, or will not understand. For it is to be understood, either by the way of alluding, as having regard to the valley where God miraculously slew the enemies of Jehosaphat: and so it may signify the valley of destruction prepared for the wicked.  
Or the Lord hath respect unto the word jehosaphat, which signifieth pleading or judgement: because God would in the day of Christ judge the enemies of the Church, as than he did in the valley of Jehosaphat. Wherefore, it is not to be understood of the material Josaphat, but of Josaphat so termed, because the judgement which here shall be pronounced, shall resemble that which there was executed upon the Moabites and Amonites and the inhabitants of Seir.  
For what is josaphat (if you interpret it) but the judgement of the Lord? And what is the valley, but the depth of that judgement? Into which Solomon doth assure the young man, that God will bring him after all the jollity of his youth, after he hath cheered himself in the days of his youth, and walked in the way of his heart, and in his sight, Eccl. 11. 9  
After conference had with their Padre Vicatio (who was accounted the best learned amongst them) having told him thus much in effect as I have here written, he asked me a reason why the Prophet should specify this place, if he meant not literally to teach the Church, that here this judge was to be expected?  
My answer was: Two reasons had he to make choice of it, by allusion to which he might shadow to the jews the day of judgement.  
One was the freshness of that famous deliverances memory which the Lord had wrought in it for them.  
Another, the great resemblance that will be between the general, and that particular judgement of his.  
For from the time of this Prophet, yet had there not a man's age passed, since (without stroke of theirs) the Lord had in this valley, within the sight of this City, dispatched three whole armies, which had joined forces to beleaguer them: And further, in such sort, as in that general judgement he will dispatch the wicked. For as here, though the Moabite, the Amonite, and the inhabitant of Seir, bound themselves against juda, and yet could not prevail; so there, though the Moabitish flesh, the Amonitish world, the savage inhabitant of Seir the Devil, enter a league against the elect, yet shall they have no hand at them. As theirs had, so shall these and their complices have, swords of their own consciences accusing them, to turn into their own bowels.  
And as the same place was to them a valley of judgement, which to the jews was a valley of blessing; so shall that great day be to the wicked a day of judgement, for they shall receive that heavy doom, Go you cursed; which to the godly shall be a day of blessing, for they shall hear that joyful voice, Come you blessed, etc.  
This Friar was not satisfied with this answer, but persisted obstinate in his error, and therefore I left him as I found him, referring him to the trial thereof at the day of judgement.  
They say also, that the stairs of the High Priests Hall, whereupon our Saviour trod when he went to be judged, are at Rome, and the nails which nailed him to his Cross. But the Ecclesiastical History reporteth, that Constantine made of those nails, when his mother had found them in the Mount where Christ was crucified, a bridle and an helmet for his own use. So big were the nails, and such wide wounds they made in his blessed hands and feet, that they were rather digged than pierced: which also David foreshowed by these words, Psal. 22. 16. Foderunt manus meas & pedes meos.  
And in the way from that which they call the High Priests Hall, or the judgement Hall, towards Mount calvary, at the end of the Lane, on the right hand: Here (say they) they met Simon of Cyren, and compelled him to help Christ to bear his Cross when he fainted.  
And going down another Lane on the left hand, they pointed unto an house, and said, Here the rich glutton dwelled, who refused to relieve Lazarus, which is a Parable, and not an History. And though it were a true History, yet who can point with the finger at the particular place where the house stood, jerusalem having been so often altered and transformed?  
From thence turning up towards Mount Caluarie, on the right hand, 
Veronica.  they show (unto such as they think will believe them) the house where a woman called Veronica dwelled, who seeing our Saviour Christ pass by her door towards Mount Caluarie, and all in a sweat, she brought forth a Sudarium, that is, a napkin or handkerchief to wipe his face, which he received, and having wiped his face therewith, gave it to her again: and therein (say they) remained the print of his face, and is to be seen at S. Peter's house at Rome to this present day.  
There is also a City in Spain which braggeth of the same handkerchief: and the one is as like to be true as the other, but both cannot be true. If they have it at Rome, it cannot be at Spain: If at Spain, not at Rome, if there were any such matter. For if both should be true, to which of them should that prayer be said, which john the 22. Pope of that name published? and granted ten thousand days indulgence to them that devoutly say this prayer following, beholding either the picture of Veronica, or the handkerchief, which (as they say) Christ gave unto her with the print of his face therein:  
Salue sancta facies nostri redemptoris,  
In qua nitet species divini splendoris,  
Impressa panniculo nivei candoris,  
Dataque Veronicae signum ob amoris.  
Salue decus seculi, speculum Sanctorum,  
Quod videre cupiunt spiritus coelorum;  
Nos ab omni macula purga vitiorum,  
Atque nos consortio iunge beatorum.  
Salue vultus Domini imag● beata,  
Ex aeterno munere mirè decorata:  
Lumen fund cordibus ex vi tibi data,  
Et à nostris sensibus tolle colligata.  
Salue robur fidei nostra Christiana,  
Destruens haereticos qui sunt mentis vanae▪  
Horum auge meritum qui te credunt sanè,  
Illius effigie qui Rex fit ex pane.  
Salue nostrum gandium in hac vita dura,  
Labili, & fragili, citò peritura:  
Nos deduc ad propria, o FELIXFIGURA,  
Ad videndam faciem quae est Christi pura.  
The same in English:  
God save thee HOLY FACE of our Saviour,  
Wherein the form of divine light doth shine,  
Fixed in a little clout of snowy colour,  
Left on the Vernicle as thy loves sign.  
God save thee WORLD'S REPUTE, Mirror of Saints,  
Which the celestial spirits desire to see:  
Cleanse us from every spot of vices taints,  
And range us in their Rank that blessed be.  
Of our Lord's FACE God save thee Image blest,  
Decked wondrously with the eternal bliss,  
With power given to thee, lighten thou our breast,  
And free our senses from in comberances.  
God save thee FORTRESS of our Christian Creed,  
Who Heretics destroist, with minds misled:  
Of those believing thee, augment the meed,  
By th'Image of thee made a King of Bread.  
Preserve our joy in griefs life, which is this,  
Sliding, and frail, soon gone, and most unsure:  
O happy FIGURE, lead us to thy bliss,  
To see thy face (O Christ) which is so pure.  
They take upon them also to show the place where Christ appeared unto Mary, and said, Touch me not, for I am not yet ascended to my father, joh. 20. 15. which place (say they) is the Centre or middle part of the whole world. And the place where Mary and Martha met Christ sitting on a stone, and said unto him, Master, if thou hadst been here, my brother had not died. Also, the Castle of Lazarus, and many such like things.  
Sic perhibent qui de magnis maiora loquuntur.  
That is,  
So they report which of molehills  
Would make a mountain by their wills.  
And with such lying wonders do these lazy Friars bring silly strangers into a wonder and admiration.  
And these are the men which every third year are sent from Rome to sojourn in jerusalem, by fifty or sixty at a time, & are royally maintained by the Pope and other Catholics. And when their regiment of three years is expired, than others succeed them, and they return home, and are preferred, some to be Bishops, and some to other Offices, because they have been at the holy City of jerusalem, and return from thence as holy as they went thither, according to that old verse (with a little inversion:)  
judeae multi veniunt, redeunt quoque stulti:  
That is,  
To Jury bad men have recourse;  
And go from thence as bad or worse.  
These and many other false and frivolous matters, do they show and persuade simple travelers to believe. And too many there are which give credit thereunto, and publish the same to others for truth. It were better for such credulous persons to stay at home and learn the truth, then to come abroad and believe untruts as many do.   

Doubtful things.  
BEsides these things already set down, whereof some are true, some most untrue: Other things there are which they shall doth see and hear whereof a man may suspend his judgement whether they be true or false, until he either see them, or receive further confirmation by reading, than he can by the affirmation of some few superstitious persons. Of which sort are these following.  
About a mile distant from the City, they brought us to a rockey place, where there is a vault under the ground as it were a large, porch, from whence we entered into other intricate rooms as it were into a Labyrinth, by a great door of stone hewn out of the same place, having neither iron work or timber work about it; but in the same place where it grew, there it is squared, and made to turn about by the skilful Art of cunning Masons, and it is of a huge thickness and greatness. So soon as we had passed that door, we crept very low, as it were into an Oven mouth, every man with a Candle in his hand; and so came into a dark room four square, with Benches round about of stone, hollow, like unto Mangers, and therein (they say) some of the noble family of the Kings and Queens of Israel and judah were buried.  
From thence they brought us into another room of like sort, and for like use; & so from one to another, that (without a guide) it was impossible to find the way out. How many such rooms there are, I know not: but we were in six or seven, and they offered to bring us into more, but being almost stifled for want of light and air, we desired to return.  
I make no qustion, but they were places of burial; for in the hollow benches of stone we saw bones of men: but whether they were the sepulchres of the kings of Israel and Judah or not, is my doubt.  
At the entrance in the Temple where the Sepulchre is to be seen, the first thing which they show unto strangers, is a fair marble stone, even with the ground; and there (say they) the body of our Saviour Christ was laid (when it was taken down from the Cross) whiles it was preparing to be laid in the Sepulchre. And here I saw many simple people (both men and women) kneeling round about that stone, wring their hands weeping, and crying, as if they had seen the dead body of our Saviour Christ there present before their eyes. And they all to be-kissed that stone. Yea, more than kissed it, for some of them rubbed their lips up and down upon that stone very often, until they had rubbed off the skin and made their lips bleed. And some of them rubbed their beads upon it, that some inherent holiness might come out of that stone, and rest upon their beads. I censure this superstition of theirs over favourably, in numbering this stone among doubtful things, which I might rather have reckoned amongst manifest untruts. For if there had been any such stone, it would have been either carried away by pieces, or removed whole to Rome as other relics have been. But this stone is too new to be of any such Antiquity.  
At Bethania they brought us into a Cellar under the ground, 
Bethania.  over which there was no house, where Lazarus lay dead when Christ raised him up to life.  
And at Bethphage they showed us the ruins of Simon the 
Bethphage.  Phariseis house, where Christ sitting at dinner, Mary Magdalene came and powered ointment on his head, and washed his feet with her tears, and dried them with the hair of her head. For although no man denieth but that such things were done, yet a man may make doubt whether those were the particular places where they were done.  
In jerusalem they showed us Porta aurea, 
Porta aurea.  that is, The golden gate; (or place where it stood) called in former times, The beautiful gate of the Temple: which the Turks have walled up with stones, because of a prophecy, viz. that the City was once won there, and shall be again won at the same place.  
Walking betwixt the valley of Gehinnom and the walls of the City, our guide showed us a dark Chapel under the ground without windows, wherein (he told us) the idolatrous jews did offer & sacrifice their children unto a brazen Image, called Moloch, which, being made hot, they enclosed them in the hollowness thereof, and so slew them. And lest their crying should move any to compassion towards them, they made a hideous noise with Tabrets and Drums. Whereupon the place was called Tophet. jere. 7. 31.  
On the top of mount Olivet, 
Sodom.  they showed us thirty miles off the lake of Sodom, which unto us appeared to be very near. And they told us thereof many strange matters. Not only that which the wiseman Solomon reported of it in his days. Wisd. 10. 7. that it smoketh, (as if hell had there found a chinmey whereout to vent his smoke) and that the trees bear fruit that never cometh to ripeness: but further, that it neither breedeth nor preserveth any living creature. It is commonly called Mare mortuum, that is, The dead sea; being so contagious, as if a bird but fly over it, she is presently dampt, and falleth down dead into it. And as S. Jerome saith: If by the swelling of jordan, the fishes but flow over into it, they die strait and float above the waters.  
Yea, they further reported unto us of their own knowledge, having (as shey said) seen the same, that it casteth out continual filthy vapours, by whose stinches and breath the mountains and valleys many miles about, are (as it were) scorched, blasted, and made utterly barren: besides many ugly shapes and shows of terror in it: besides apples of goodly colour growing by it, which being touched turn all to smoke and ashes.  
They also told us that the pillar of salt whereinto Lot's wif● was turned is yet standing.  
But of these and many other things which they showed us, and told us, I make doubt; either because I have not seen them myself, or having seen them, do not believe them.  
When I shall with mine eyes behold them, I will more boldly make report of them, and of other matters which offer themselves unto my sight in my return, but which way to return we have not yet determined.  
And thus being loath to interrupt your serious domestical affairs with foreign and frivolous matters, I humbly take my leave: and leave you to him, who never leaveth his.   
From jerusalem. Anno Dom. 160●. April 7. Dominationi● tuae obseruantissimus, GVILI●LMVS BIDDULPHUS.  
Witnesses hereof our companions in travel, 

William Biddulph.  
jeffrey Kirbie.  
Edward Abbot.  
john Elkin.  
jasper Tyon.     

LECTOR I.  
Miraris (Lector) doctus cum dormit Homerus,  
Conni●ere aliquo tempore Chaleograph●s?  
Quae sunt maiores navi, mea penna notavit;  
Ipse tua lima corrige (quaeso) leues.   

To the Reader.  
Dost thou marvel (gentle Reader)  
That some errors pass in printing:  
When as sometimes learned Homer  
Slips and sleeps for all his learning?  
My pen hath mended greatest faults,  
Which herein are neglected:  
Good Reader, let the lesser faults  
With thy pen be corrected.   

Faults escaped in printing.  
PAg. 6. lin. 5. for we, read were. Pag. 14. lin. 1. for Priamus, read Priam's. Pag. 38. lin. 30. for Domineer read Domineer. Pag. 39 lin. 35. for These read They. Pag. 65. lin. 20. for 〈◊〉 read rice. Pag. 72. lin. 27. for Tarrcia read Tartary. Pag. 84. lin. 7. for offend read offended. Pag. 103. lin. 5. for leaning read learning. Pag. 104. lin. 13. for Cergesens read Gergesens.