for three dayes together are they entertained in certain Hospitalls vpon the way where their costs and charges are born and defrayed for them which before such time as the Sultan of Egipt and that Countrey came to be subiected to the Turkish Empire was then paid discharged by the Sultan but since that time hath been at the charge of the Great Turke whose Deputie in Egipt doth see these Pilgrims to be furnished with al necessarie prouisions at their departure from Cayr For from thence they were conducted on theyr waye by the Admirall whome the Sultans did alwayes commaund to accompanie them appoynting a greate number of his Mameluckes or Souldiours both on horse-backe and on foot to attend vpon the Admirall and to safe-conduit the Pilgrimes euen to Mecha to the intent they should see them safely protected against the violence of the Arabians who doo vse to lye hidden vppon the sides of the High waies in Rockes and Caues of purpose to rob and spoyle men as they passe For that Countrey hauing verie fewe or no woods at all is a verie Desart and like a Sea of sand the which manie times the winde doth so violently take blow too and fro that in a moment it will gather into huge heapes like mightie Mountaines and sodainly againe it wilbe scattered and dispersed into smoothe plaine ground By meanes whereof the Pilgrimes are often-times in great danger and hazard of their liues Besides there is so great scarcitie and lacke of water that for three daies iourny they cannot haue any vpon the way by reason the Countrey is altogether voyd of Springs and Riuers which want is supplied by the care and liberalitie of the Sultan or Gouernour of Cayre who dooth not onely prouide them of a great number of Water-bearers to carrie water along with them for which they haue an yearly allowance of ten thousand Duckats for their paines and is paid vnto them out of the Publique Treasurie and Reuenewes but Hee also sendeth with them manie Camells both loaden with their water and for the Pilgrimes also to ride vpon for their more ease and speedier passage ouer that Desart to the intent they may haue the lesse neede and want of water than otherwise they should For there is not any beast or creature liuing more patient and able to indure thirst than the Camell who though he neuer taste neither of meate nor drinke for fiue dayes together yet will neuer faint nor giue ouer in his trauell Besides he is of such strength in his legs that he will stand for many dayes without lying or resting himselfe on the ground especially about the spring time at which season hee will continue standing for fourtie dayes together Thus do they trauell ouer the desarts of Arabia till they come to Modin or Medina which is three short dayes iourney from Mecha There doe they prouide themselues of lodgings in a faire Plaine before the walles or else they rest themselues vppon the ground hauing great store of victualles prouided and brought vnto them by the citizens and inhabitants of Modin where also they doe meete with infinite numbers of people both Merchants and others assembled out of Persia India and all other Nations in that part of the East which are addicted to the law and religion of MAHOMET The next morning after their comming thither their whole company is numbred for they doe holde it a very prophane and vnlawfull thing to perform the solemnity of this feast with lesse than 60000. men at the least But by how much the more their company doth exceed that number so much the better and more solemne doe they esteeme it After they haue thus taken a view of the whole multitude all of them do go vp into the next mountaine called Arefetagi where putting off their garments they do wade starke naked into a riuer running thereby till they be couered vp to the necke and in the meane time they mutter certaine superstitious praiers to themselues in secret And they say that they vse this ceremonie because that Adam as they perswade themselues did in the same place in the like manner thrice wash and couer himselfe in that water where hauing deplored his sin which he had committed he obtained of God remission for the same After this ceremony ended hauing clothed themselues they returne downe again into the Plain before the city of Modin and then doe they prepare themselues to the celebration of their feast which they begin here at this citie the cause and maner whereof with the course order which they obserue both there and at Mecha elsewhere wee will as briefly as wee may make open and manifest After that MAHOMET was departed this life at Mecha his Disciples conueyed his dead body to this Citie of Modin And according as he had commaunded them before his death they caused a sepulchre to be digged for him very deepe in the middest of a temple which himselfe had there caused to be builded In the which being walled round on all sides his bodie was laied the same being inclosed in a coffin made of wood and so couered ouer with marble worke euen from the botome of the graue rising as high as the stature of a man aboue the ground Ouer his sepulcher do hang two Tables of marble one aloft at his head and another somewhat lower at his feete And his sepulchre is couered with a vault hauing a couering of greene water chamblet cast ouer it Vpon the marble wherein he lieth entombed are written these wordes in the Arabian tongue This is the Sepulcher of Mahomet In times past the Armenians had thought to haue stollen thence the body of MAHOMET and for that purpose had begunne to vndermine the ground neere about eight furlongs from the place where it lay and so thoght to haue gotten into the sepulcher but their purpose being strangely discouered they were apprehended executed Thereupon was the sepulcher enclosed with iron grates on euery part both ouer c vnder and on all sides to the end the body of their Prophet shoulde not at any time bee stollen nor conueied from thence The Turks affirme that Mahomet in his last wil testament prophecied that his body should not continue there about 1000. yeres and that then both his religion and empire should haue an end but to our purpose This sepulcher is so reuerenced and honoured by the Turkes Moores and all Mahometists that they doe frequent the same with great religion and deuotion thinking that they shall obtaine pardon and forgiuenesse of their sinnes if they doe once kisse the Sepulcher of their Prophet One of the first things therfore that these pilgrims doe obserue in their peregrination to Mecha is to visitt this Sepulcher of Mahomet For the which cause hauing washed themselues as we haue said in the riuer vpon the Mountaine aforementioned and being now entred into Modin to perfourme their deuotion at MAHOMET his Sepulcher they doe
buried But if the partie be poore then is there a collection made for money wherewith to pay the priests and to discharge the expences of the funeralles This also is not to be pretermitted that the Turkes do vse at their funerals to weare Blackes notwithstanding that they doe not continue the wearing of them aboue eight dayes And those that are of great accompt and estimate doe not vse to weare them anie longer than for three daies at which time all the kinsfolkes and friends of the dead do assemble themselues together and hauing vsed some comfortable speeches and wordes of consolation ech to other they do from thencefoorth clothe themselues in their woonted habite and apparell Howbeit the friendes of such as are departed do not forbeare for all that oftentimes to visite their sepulchres especially their mothers sisters wiues and some other women of their kinred and familiar acquaintance who do oftentimes make repaire to their toombes and frequent them of purpose to weepe and lament ouer them in token and remembrance that the like lot and fortune is one day to befall and happen vnto themselues Of the opinions of the Turkes touching the state of the soules departed out of this life and of the generall iudgement and resurrection of the dead as also of the ioyes of Paradice and the paines of hell Cap. 23. THe faith and beleefe of the Turks concerning the Godhead and by what meanes they do hope and expect the saluation of their soules hath sufficiently beene expressed in the precedent discourses It now resteth that wee deliuer their opinions touching the estate of the soule after it is departed out of this life and what they thinke of the generall Iudgement and resurrection of the dead as also what kinde of ioyes they imagine to be reserued in Heauen for such as liue well and godly and what torments be prepared in Hel for the wicked and vngodly For they doe generally beleeue and confesse that there is a time wherein the world shall haue an end and that there is a day ordained for the general iudgement of all mankinde wherein the bodies of the dead shall be raised and reuiued by the power of God and that ech man shal then appeare before the maiestie of God both with their soules and bodies to receiue the reward of their good and euill deedes done in this life with an endlesse recompence either of eternall blisse or euerlasting vnhappinesse In al which points of their religion albeit the Turkes be to be esteemed farre better than the Epicures and the Atheifts who deny the immortalitie of the soule and doe acknowledge neither God nor Deuill heauen nor hell And though they goe farre beyond the heathen Philosophers and all the Gentiles and pagan Infidelles who thought the world to be eternall and held the resurrection of the bodie to be an idle dreame and fable yet for that their opinions in this behalfe do notwithstanding differ in most points from the doctrine and traditions both of the Iewes Gentiles and Christians and are ful of most grosse absurdities and fantasticall toyes and vile impieties farre differing from the trueth and sinceritie of true religion we will therefore briefly set downe how and in what maner they do imagine of these matters First this is one opinion and vain perswasion of the Turkes that when any dead person hath laien and rested about the third part of an houre in the sepulchre God doth then send and put into it a new spirite and that therevpon also there doe repaire vnto him by the appointment of God two Angelles of the which one as they say is called Nechir and the other Remonchir who being of a most terrible aspect and fearfull countenance hauing burning fire-brands in their hands do examine the dead man of his fore-passed life in this world Which if they finde to haue bin verie wicked and sinful they do then scourge him with fiery whips But if his life were good and godly they doo then transforme him into the shape of a goodly and beautifull Angell and they giue him good and comfortable speaches telling him that hee shall rest and remaine there accompanied with all his good deedes vntill the last Day of the Generall Iudgement The manner whereof according to the Tradition of the Mahometists is as followeth It is an opinion generally embraced and constantly affirmed by the Turks That there is an angel aboue in heauen named Israphill who hauing a Trumpet in his hand is appointed to stand always in the presence of God and to be in a readines when God shall commaund him to sound his Trumpet and to make an ende and consummation of the world As soon as this Trumpet shalbe sounded all those that are then aliue vpon the Earth shall in a moment fall downe dead to the ground and the Angells also which are in Heauen shall die likewise And this theyr Opinion they doo confirme out of these words of their Alcoran Culumen Alleiafan ve geb tab vegei roebic tull gela li velle I cheram that is God hath spoken it with his mouth That all mankinde is mortall and that all creatures shall haue an end either by age or by some accident Hereof the Turkes conclude that not only men but that the Angels also are mortall And although manie of their doctours and such as are best seene in their religion do oppose themselues against this opinion and do contradict it vpon good reasons and with no absurd arguments yet when those words are alleadged against them they are soone put to silence and do subscribe to this opinion For that no man must gainsay or deny any thing contained in their Alcoran But whosoeuer shall dare eyther to dispute against that booke or to doubt of any article therein written he shall be sure eyther to haue his tongue pulled out of his head or else his bodie to be burnt and consumed with fire But to our purpose They holde also that immediately vpon the sound of the trumpet by the Angell there shall be so great and terrible an earthquake that the whole frame of the world both earth and heauen shall be ruinated insomuch as the rockes and mountaines shall fall and tumble together with such force and violence that they shall be broken into powder and dissolued into dust and heapes of sand and that then God wil create a newe Light and newe Aungelles equall in glory and dignitie to the former After which hee will cause to fall a pleasant and svveete raine which they call Rehemet sui that is The raine of mercie with the which the earth then lying in dust shall be watered and so shall it remaine for fortie dayes together Howbeit they say that those dayes then shall be longer than are the dayes at this present And manie of them hold also that from thenceforth there shall not be anie darkenesse of night as is nowe vsuall but that the night shall be most cleare and
with the other part of these discourses Relating vnto you their manners life customes gouernment and Discipline with some other matters of good and necessary obseruation All which being ioyned in one will represent vnto you at full the whole Policie of the Ottoman Empire and so shall you haue the Title of this Booke made perfect which till then may seeme to remaine vnperfect THE POLICIE OF THE Turkish Empire The first Booke Containing the State and summe of the Turkes Religion Of the first begining of the Turkish Religion and of the establishment thereof amongest the Sarracens by their Prophet Mahomet Cap. 1. THat the Religion of the Turkes was first forged and inuented by their false Prophet MAHOMET And that the Sarracens and Arabians his owne people and countrimen were the first to whome he published it and that they being seduced by his diuelish doctrine and illusions did first entertaine the same and make profession of it There is no man eyther of learning or iudgement in matters of historie that will in any sorte make any question of it Notwithstanding touching the manner and time how and when it began and vpon what occasion and how the Turkes being a distinct nation from the Sarracens came to embrace and professe it is not perhaps a thing so commonly knowne vnto the world but that the discouerie therof may of some be accepted And therefore it shall not be amisse briefly to lay it open In the yeare of our redemption 591. MAVRITIVS then Emperour of the Romanes raigning in Constantinople was MAHOMET borne in Arabia in a village called Itrarip His parents were of diuers nations and different in religion His father AB DALLAS was an Arabian his mother CADIGE a Iewe both by birth and profession His parentage according to most histories was so meane and base that both his birth and infancie remained obscure and of no reckoning Till that his riper yeares bewraying in him a most subtile and craftie nature and disposition did argue some likelihood that the sharpenes and dexterity of his wit woulde in time abolish the obscuritie and basenes of his birth And soone did hee make shew and proofe thereof for being trained vp of a ladd in the seruice of a most rich and wealthy marchant by his great industrie and diligence hee so insinuated and wrought himselfe into the good fauour liking both of his master and mistres that when his master dyed and had left all his wealth and riches vnto his wife she made choyse of her seruaunt MAHOMET for her husband making him Lord and master both of her person and of her substance The man being thus raysed from base and lowe degree to great wealth and possessions and hauing a working and aspiring heade did from thenceforth plot imagine how hee might raise himselfe in honour and reputation presuming that the greatnes of his wealth would be a fitte meane to worke his higher fortunes Neither was he deceyued in the expectation of his hope For consorting himselfe with one SERGIVS a fugitiue Monke a notable Heretique of the Arrian sect whome hee had made bounden vnto him by his great liberalitie ther grew so strict a league of amitie and secreat familiarity betweene them that they had many times priuate conference howe and by what meanes MAHOMET might make himself way to rise in honour and estimation After much consulting and debating of the matter the best course which they conceyued to effect their purpose was to coyne a new kinde of doctrine and religion vnder colour whereof the times being then troublesome the people full of simplicity and ignorance religion also waxing cold and neglected they thought it an easie matter to draw many followers vnto them and by that meanes to grow great in the eye and opinion of the world Herevpon these two helhounds one of them being an arch enemie to Christ and the truth of his religion and the other seeming a meere Atheist or prophane person neyther perfect Iew nor perfect Christian patched vp a particular doctrine vnto themselues out of the olde new Testament deprauing the sence of eyther of them and framing their opinions according to their owne corrupt and wicked affections They brought forth a monstrous and most diuelish religion sauouring partly of Iudaisme partly of Christianitie and partly of Arrianisme This new doctrine after they had digested and put it downe into some rude and confused forme MAHOMET began priuately and in secret to set it abroch making it knowne first vnto his wife and some others that were his followers and made them beleeue that the same was commanded and deliuered vnto him by diuine reuelation and that many times he had secret conference with the Angell GABRIEL purposely sent vnto him as he pretended from God himselfe out of heauen With these and many other cunning sleights and illusions he abused the simplicity of diuers and drew men to haue him in great admiration Insomuch that albeit hee durst not at the first openly publish his new deuised religion for feare of the magistrate Yet within a while his followers hauing caused the same vnderhand to be spread abroade more and more and the common rumours which they gaue out of many miraculous acts done by him brought the barbarous Arabians deuoid of true knowledge and religion into such a blind conceite of his holines and worthines that multitudes began to adheare vnto his new religion And the common people seduced by his impostures and iugling deuises did not onely repute and esteeme him for a Prophet but they attributed vnto him reuerence more then humane with diuine honours The magistrates of Mecha a chiefe Citie in Arabia hauing intelligence of these practises of MAHOMET and perceyuing that the contagion of this wicked doctrine did so mightely increase that it was like to indanger both the publikc safety of their estate and the purity of the Christian religion they thought to haue surprised the ringleader and to haue executed him according to his demerites But he hauing some aduertisements of their intent and purpose did not onely very cunningly auoide their traines laide to intrap him but gathering together a great number of his followers and disciples he armed them against the power of the magistrate And after some bickeringes past betweene them he withdrew his company for a time into the desertes and by-places of Arabia where hee stoode vpon his guarde still enlarging his forces by the continual preaching and publishing of his new found doctrine By means whereof in processe of time the most part of the Arabians seemed to cleaue vnto him to imbrace the profession of his damnable religion And they were the rather induced so to doe for that the time it selfe seemed to fauour him in his proceedinges by reason of the sundry troubles and tumultes wherewith the Romane empire was as then pittifully distracted and sore distressed The which hauing at the first animated and encouraged him to proceede in his seditious
which is at this day prescribed and obserued out of their Alcoran was for the most part reformed and perfected by his next successours at what time they had made themselues Lords of the most part of Asia Howsoeuer it was after MAHOMET had Raigned about nine or as some say ten yeares he departed this life being fortie yeares of age and as is reported dyed of poyson For hauing oftentimes boasted before his ende that the third day after his death he would rise againe and hauing therefore giuen streight commaundement that his body shoulde not bee buried nor enterred in the earth One of his Disciples called ALBVNOR being desirous to proue and make tryall of the truth of his doctrine and prophecies did secretly cause poyson to be conueied into his drinke The which MAHOMET hauing taken his body presently in all parts began to swell extreamely and so he gaue vp the ghost most miserably For twelue daies did his body lye vnburied during all which time their appeared no likely-hoode of any resurrection but his Carcasse yeelded an intollerable and most filthie stench In the end ALBVNOR comming to see him found his body torne in peeces and deuoured by Dogges whereupon gathering together the bones that remained and putting them into a coffin he caused him to be buried This was the ende of this monster of mankind who hauing filled the worlde with Idolatrie and infidelitie by his blasphemous traditions and damnable forgeries seemed to haue beene borne for the vtter ouerthrow and desolation of many kingdomes estates and prouinces and for the ruine confusion of many millions of soules Of the originall of the Turkes and how they came both to embrace the Religion and to encroch vpon the Empire of the Sarracens Cap. 2. AFter the death of MAHOMET EBVBEZER otherwise EBENBEHOR or as some call him ABVBACHER his son in law succeeded him in his kingdom And was the first whome the Sarracens called AMIRAS which in their language signifieth Prince or successour This man reigning but three yeares in that short space tooke Damascus the chiefe Cittie of Siria and made it the seate of his kingdome Likewise after two yeares siege hee tooke and spoyled Gaza Ierusalem His successour and the thirde King or AMIRA of the Sarracens was HAVMAR or OMAR who beginning his reigne in the yeare of Christ. 634. continued the same for twelue yeares with great prosperitie and good fortune In which time he subdued to his obeissaunce all Siria and Egypt Afterwards inuading Persia hee conquered that kingdome and then hauing added also Cilicia Cappadocia Mesopotamia and the Isle of Cyprus vnto his conquests he chose Babilon for the seate of his Empire And from thence forward the Sarracens called him their Amiras and Calipha of Babilon which in their language signifieth a chiefe Prince hauing souereigntie both of Empire and Religion Ouer his other prouinces wherein himselfe could not bee resident he appointed seuerall gouernours or Deputies whome the Sarracens called Suldans which worde since that time hath beene vsed in another sence as a title of greater and higher dignitie by reason of the excessiue power and soueraigne authoritie whereunto some of those Suldans afterwards attained in many of those prouinces Which being by them conuerted and augmented into great and mighty kingdomes the name of Sultan grew to be taken for an absolute Lorde and Prince and so is vsed at this day by the Turkes who haue subdued and annexed most of those kingdomes and prouinces to the Dominions and Empire of the Ottomans But to our purpose HAVMAR thus ruling ouer the Sarracens at such time as they vnder-tooke the conquest of Persia ORIMASDA or HORMISDA raigned ouer that kingdome Who being sore pressed in those warres and not able of himselfe to withstand the furie and violence of so great an enemie Hee sent for the Turkes then inhabiting within the Caspian mountaines requesting them to come vnto him into Persia and that he might haue their aide and succours against the Sarracens This was the first occasion that brought the Turkes into Asia who before that time were a people vnknowne and not heard of In so much as euen to this day it is doubtfull and vncertaine whence they had their beginning And the opinions of their originall are very diuers and different Some thinke them to be discended of the auncient Troyans but without any probabilitie or good reason of their opinion others deriue them out of Turca a Cittie of Persia And some from that part and prouince of Asia which is called Turquestan But it is thought that both those places had their denomination rather from the nation of the Turkes then that this people should be so named of those places HAITON a King of Armenia in an Historie which he hath written and some other also doe affirme them to be of the cursed seede of those auncient Israelites who being carried into captiuity by SALMANAZER King of Assiria and placed by him in diuers parts of Media and Armenia afterwards by ALEXANDER the great were shut vp within the straights of the Caspian mountaines where they continued till this time that they first came to bee knowne in Asia And the reason which they yeelde for this opinion is because the place where they liued so long hidden and concealed was neere the Tartarians In whose language the word Turke being a Tartarian word signifieth one that is accursed and a vagabond But the most probable opinion and that which commeth neerest the truth is That they are naturally descended from the bloud and brood of the auncient Scythians called Nomades who vsing to wander vp and downe in Tents as do at this day many of the Tartarians in their Hordes not hauing any townes Cities or villages and without any certaine habitations did inhabit that part of Scythia which bordereth vppon the North parte of mount Caucasus not far from the riuer Tanais where according to Plinie Pomponius Mela and other auncient writers their dwelt a people then but obscurely knowne by the name of Turkes The which Countrie being now also inhabited by the Tartars It is to be presumed that both these peoples are of one and the same discent their language not much differing or disagreeing ech from other And either of them hauing at first vsed and imitated the manners life and customes of those auncient Scithians And therefore it may well be that the name of Turke was giuen them in regarde of the wandring course of life vsed by them And whereas both the Scythians in times past and the Tartars after thē haue euer ben distinguished into many sundry peoples It seemeth that the Turkes were one speciall people of the Tartarians whose seate and dwelling seemed to bee either verye neere or within the straights and deserts of the mount Caucasus which being also called the Caspian streights are adioyning to that part of the Countrie which is neere Tanais But how so euer it be
whether they be of y e Scythian brood with the Tartarians or descended of those auncient accursed Israelites Certaine it is that this people in formerages had long continued and liued shut vp and enclosed in that place as in a desert seperated and disseuered from all the famous peoples of Asia by most vast and wilde mountaines By reason whereof and for that they followed a barbarous and sauage life according to the Scythian vsage and farre different from the ciuill customes and manners of the Asians they remained long vnknowne vnto these partes of the world vntill this time of their first discent into Persia. Those Turkes as we haue said being now sent for by HORMISDA King of the Persians to ayde him against the Sarracens prepared themselues presently in huge numbers to come to his succours But by that time they were in a readinesse and began to marche HORMISDA and the Persians were ouercome by their enemies their Countrie was conquered haried and spoyled and their kingdom vtterly suppressed and brought vnder the commaund of the Sarracens The Turkes finding their purpose and iourney thus disappointed by the ouer throwe and ruine of their confederates fel presently to parley and composition with the conquerours And concluding a peace and league of amitie with the Caliph of Babilon and the Sarracens they were not onely content to ioyne with them as their friends and companions in armes but they did voluntarily accept and freely embrace the doctrine of MAHOMET conforming themselues in all points both to the manners customes and Religion of the Sarracens Thus were the Turkes and Sarracens become as it were one people And they did communicate together both in rheir armies and in their Counsels Howbeit they made choise of a seate for themselues to inhabit in seuerally and alone in a most pleasaunt and fertile soyle neere the Hircan sea within the land and Countrie of the Chorasens in a prouince called Sogdiana where they remained without any great fame as long as the Empire of the Sarracens flourished in Asia which was well neere for the space of two hundred yeares All which time they did most firmely adhere and sticke vnto them in faithfull friendshippe and societie But after that the estate and power of the Sarracens beganne to decrease by meanes of ciuill discorde and dissention The Turkes taking the aduantage of that opportunitie encroched vppon them and their territories And their former fortune beginning once to faile them by little and little they wrought themselues into their Empire The manner whereof we will briefely laye downe and then will proceede to discouer the summe and substaunce of their Religion the Empire of the Saracens to be decayed in the East and being fallen to a most mighty downefall the maiesty thereof was wonderfully empaired and in a maner vtterly abolished by reason it was diuided into diuerse and sundry kingdomes For besides this Empire of the Turkes raised in the hither partes of Asia some of the Saracens had erected also a new kingdome in Afrique now called Barbary from whome the Moores at this day doe deriue both their discent and religion and the Sultans of Egypt growing great in the South partes of Asia raised another mighty kingdome about the bottome of the midland sea in Siria Palestine Egypt and Arabia by meanes whereof there was nothing left remaining to the Caliphs of Babylon but onely Mesopotamia Chaldea and some other countries neere adioyning so that in regarde of their former power soueraignty and dominion their kingdome came to bee of small puissance and of little account or reckoning But to returne from whence we haue somewhat digressed This Empire of the Turkes continued not lōg For after fiue discents of their emperors in the yere 1098. about the time that Godfry of Bulloin other christian Princes made their expedition into the holy land the Georgians and other Christians in Armenia hearing of the iourney purposed by those of Europe and perceiuing that the Turkes were then diuided and distracted into factions amongest themselues and that they had murdered the brother of BELCHIAROC their fift and last Emperour they did sodainly assaile and set vpon them in diuers places and so expelled them out of all the territories of the kingdome of Persia enforcing them to keepe within the bounds of the lesser Asia Where vnder the gouernment of their Sultans ARTOLVS SOLIMAN and others they held long and sharpe warres against those Christians that came out of Europe to the conquest of the Holie land By whome though they were notably distressed and were expelled out of many of their greatest and chiefest citties territories and kingdomes the same being long possessed by the Christians and though they lost the glory of their Empire and their power of command soueraignty in those parts yet did they not cease stil to maintaine most cruel bloody wars against them in many parts of Asia by the aid and help of the Sarracens Both the one the other of those people holding the christians for their common enemies In this estate maner did the Turkes continue without any notable alteratiō of their fortune til the yere 1290. About which time the Tartars whose name was then first heard of hauing erected a great mighty Empire in Tartaria the Greater of old called Scithia made a notable inuasion vpon Asia And then extending the bounds of their dominions they did in a manner vtterly suppresse the name and power of the Turks keping them in extreme bondage seruitude till the Sultans of Egypt who had reconquered the kingdom of Ierusalem Syria from the christians were thē lords of Egipt Siria Palestine part of Arabia the emperors of the Tartarians prosecuting ech other with furious and cruel wars did giue leasure liberty oportunity to the Turks once again to lift vp their heades and both to recouer and to encrease their former puissance The maner wherof was as foloweth About the yeere of Christ one thousand three hundred one OTTOMAN a Turkish captaine seruing vnder the Tartarian Emperor had by his appointment the charge of a certaine Castle in the Confines of Asia towardes Tartary or as others affirme he serued vnder SALADINE then Sultan of Egypt from whome being reuolted he surprised a certain Fort in the streits of Cappadocia Where hauing a while continued and perceiuing that the Tartars and Saracens on the one side were entangled with a most blody and cruel war And that the Empire of Constantinople and the Christians on the other side were busily occupied with intestine and ciuill Armes He hauing conceiued an assured hope to aduaunce his owne Fortunes gathered togither a regiment of Turks and others whom he drew vnto him vppon hope and desire of pray and pillage and seizing vppon many Townes in Cappadocia and Bithynia partly by force and partly by composition of which some hee wanne from the Christians and some from those of his owne
sect and profession hee came in short time to haue so great a name and report ouer all the lesser Asia that by meanes thereof there flocked vnto him daily infinite troopes of Turkes in hope to restore the name honor of their natiō to recouer their former fortune With these forces within a while had OTTOMAN subdued diuerse Prouinces in Asia as the greatest part of Bithynia and al Natolia now named Turkie besides many citties vppon the Euxine sea Through the happy successe of his fortune in these conquests and victories hee purchased so great an opinion both of his wisedome and courage that the Turkes with a generall consent and incredible ioy elected and proclaimed him for their King or Amira And so strangely did they growe in processe of time to affect him that they decreed ordained from thencefoorth neuer to admit nor endure any other to raigne ouer them but such a one as should descend of the line and seede of OTTOMAN Thus was the empire of the Turkes reuiued out of their former ruines by the rare vertue and fortune of this OTTOMAN by the ciuill discordes dissentions which were then rise both amongst the Mahometists and the Christians Since which time it hath so wonderfully encreased by the valure and prowesse of his successors and by the resolution good discipline of that Nation and our owne intestine diuisions the most pestilent poyson and plague of all kingdomes and common-weales that the whole estate of Christendome hath at this day iust cause both to deplore the miserable condition and calamities of the Christians from whome these miscreants haue extorted infinit kingdomes estates and empires and also to feare and suspect the violent course of their fortune the excessiue greatnesse of their puissance and the cruel dispositiō of their courages as being fatall to the christian religion For this people being more eager and zealous than euer were the Sarracens or any others Pagans or Barbarians in the propagation and extending both of their empire and of their damnable sect and profession do openly as it were by nature professe themselues the sworn vowed enemies of Christ and his Gospel And holding it a meritorious deed to tyrannize ouer his members they do bend and employ all their Forces Studies and Counsailes how they may vtterly extirpate the name memorie and faith of the Christians And how they may plant and establish the blasphemous traditions of their prophet MAHOMET in all the regions and kingdomes of the worlde But for the more particular discouery and manifestation of al these matters as also touching the maner of the rising increase and augmentation of the Turkish Empire out of so meane and base a beginning to that glory height and puissance of dominion whereunto we see it now growen and exalted wee will referre you to a Discourse which wee haue written of the liues and actes of the OTTOMAN Kings and Emperours wherein all the former matters are sufficiently and at large layd open In the mean time we wil now proceed to the vnfolding of the sum and secrets of their religion to discouer the qualitie of their law ceremonies traditions Of the Turkish Alcoran and of the great reuerence which the Turkes beare vnto it Cap. 3. HItherto haue we deliuered the inuentiō first beginning of the Turkish religion with the continuaunce and establishment thereof both vnder the Sarracen and Turkish Empire whose original also and increase hath in part been touched Now are we to consider of the substance of their religion wherein first we will speake somewhat of their Alcoran in which their law traditions are contained and deliuered and then wil we proceed to the grounds principles of their religion The whole sum and substance of the Turkish religion laws ceremonies together with the maner and form of their prayers sacrifices almes and whatsoeuer els they do hold needful and necessary to the saluation of their soules is deriued and drawen out of a certaine book which in their language they call Musaph This book is diuided into 30 parts or Tomes The Arabians call the same Curaam which is as much to say as The Beginning and end of the Turkes law And it seemeth to be the very same word which is vsuall amongst other Nations though with some difference it is most commonly called by the name of Alcoran Vpon this Booke as vpon the very groundworke and chiefe foundation doth the whole religion law of the Turks seeme to rely and depend And it is a common and generall tradition constantly helde and affirmed by all Turkes whatsoeuer that the Archaungell GABRIEL and their prophet MAHOMET did by the singular grace and fauour of God first of all publish and disperse this booke throughout al partes of the world And that MAHOMET togither with his disciples did frame put the same in writing in the same maner form as it is now receiued amongst them But howsoeuer the Turkes do dreame of the first writing and inuention of this their Alcoran and attribute the same to their prophet MAHOMET yet it is more thē probable by many cōiectures euen out of their own books writings That neither the religion now professed by the Turks nor that Alcoran out of which they do now deriue their superstitions ceremonies is not the same that was first inuēted written by MAHOMET besides it is apparant by the testimony of many those most approoued Histories that at such time as the Sarracen empire being risen to some strength and perfection was first established vnder their Caliph in Babylon and that the Turkes came to be vnited and incorporated into the societie and religion of the Saracens there was a new Draught made by the authoritie of their chiefe Gouernours and with the aduise and consent of their priests who secretly amongst themselues caused an other Booke to be deuised and written of such traditions rites and ceremonies as were thought requisite and needefull to bee vsed and obserued amongest them And because that forme of religion which had beene at first conceiued and inuented by MAHOMET and his disciples was found in many thinges greatly repugnant in it selfe and ful of contrarieties and absurdities it was in most points either altered or abrogated new traditions and ordinances inserted in their places The which for that it was done in secret and without the notice knowledge of the common sort from whom it was purposely concealed al those that are of the Mahometan sect and religion haue euer bin and are yet still persuaded their Priests and Gouernors still norishing and feeding that conceit in them that it was the same which was first supposed to be written by their great Prophet MAHOMET And that there was no change nor innouation made of any of their auncient traditions lawes or ceremonies but that all things did continue and remaine entire vnaltred in their Alcoran according to the first
prescript inuention of them Which opinion although it be currant amongest them yet it is thought that not onelie the Saracens as hath beene already touched in the time of their Empire did in many points alter their Religion frame a new Alcoran But that the Turkes also euen since their Monarchie began to rise to that flourishing estate wherein wee now see it vnder the house of OTTOMAN haue in some sort done the like And it is not to bee doubted but that their Religion as well as their Empire is drawne and reduced into another manner and forme both of order and perfection then it was at the first beginning For it is written of MAHOMET the second he that tooke and conquered the Cittie and Empire of Constantinople and was the first of the line and house of OTTOMAN that tooke vpon him the name and tittle of Emperor of the Turkes that he also did in many things alter and chaunge the lawes and Religion of the Turkes abrogating and abolishing many of their olde and auncient traditions And instituting and ordaining new in their place But how so euer it bee whether that this Alcoran were written at first by MAHOMET himselfe or by some others his successours this is one thing most assured and certaine That the Turkes generally in outwarde shew and appearance doe hold and esteeme this their Musaph or Alcoran in no lesse honour and reuerence then the auncient Iewes did their Bookes of the olde Testament written by Moyses and the Prophets or the Christians doe the whole Bible and sacred bookes of holy Scriptures written by the spirit of God himselfe and by the penne of his Prophets and Apostles This may we manifestly perceiue by their outward gesture and vsage when they come either to the handling or reading of any part of this booke For first ther is none of them whosoeuer that dareth to touch or handle it vnlesse he be first either cleane washed with fresh water from the top of the head to the soule of the feete or that he doe wrappe and couer his hands all ouer in some cleane and fine peece of lynen before he aduenture to lay hands vppon it Besides as often as they repaire to the Temple to heare any part of this Booke publiquely read vnto them the same being done with a lowde and cleare voice all of them doe most attentiuely hearken and giue eare therunto with a singular and notable shew and deuotion And they do hold it a very deuoute and religious part a little to mooue and encline their bodies whilest they do intend to the reading of the same The manner and fashion of him that readeth it is to holde the Booke aloft betweene both his hands And he deemeth it a most sinfull matter and an act of great impietie to holde the Booke at any time beneath his wast Whilest he is reading it vnto the people hee standeth as a man rauished in spirit and besides himselfe seeming to haue his mind wholly bent and fixed vpon those things which hee readeth and pronounceth vnto them When he hath signified and made an end of his reading hee kisseth the Booke with great reuerence and casting his eyes downe vpon the same in a most sober and deuoute manner hee afterwards layeth it vp with great solemnitie in an high place purposely prouided for the keeping of the same as being a most sacred and holy Relique and of farre greater accompt and reconing then all the residue of their Bookes any way appertaining to their Lawe and Religion Thus we see that the curiositie of these misbelieuing Turkes is greater in their Idolatrie and superstition couering their inwarde deformities with outward appearances of holines pretended shewes of deuotion then the reuerence vsed by many Christians in the right worshipping of God and the obseruation of true Religion Of the principles and groundes of the Turkes Religion and of the Eight Commaundementes prescribed in their Alcoran Cap. 4. AMongst infinite matters contained in the Turkish Alcoran though there be many thinges deliuered touching their faith and doctrine yet is it for the most part full stuffed and replenished with vaine fantastical conceits of feigned dreames apparitions visions and reuelations And it aboundeth throughout all the volumes thereof with a number of fond tales and fables which are euery where entermingled with the deliuerie of their superstitions All which do tende rather to make some colourable shew and pretence of truth in their religion and to giue a grace and countenaunce of their Sect then to prescribe directly any matter of doctrine or to deliuer the summe and substaunce of their traditions And it seemeth that that Booke was purposelye inuented to induce and drawe all men that shall reade or haue the same by the straunge reuelations and forgeries therein contained vnto an opinion and beliefe that all thinges therin prescribed are enioyned vnto them by a kinde of diuine ordinaunce and institution And that their Prophet MAHOMET the supposed Author of their Alcoran was a most holy and singular deuote man and one whome God highly fauored and loued Now touching the summe and substance of their Religion and the chiefest matters of doctrine deliuerd in their Alcoran they doe depend vpon certaine grounds and principles and they may be reduced to three speciall points Of which the first is that they obserue diligently and deuoutly certaine lawes and commaundements prescribed vnto them The second that they shunne and auoide certaine notable vices which they terme deadly sinnes and which they are commaunded likewise by their law to haue in speciall hatred and detestation and thirdly that they doe precisely conforme themselues to the obseruation of all such rites and ceremonies as are either taught in their law or receiued amongst them by tradition Of ech of these wee will discourse seuerally and in order beginning first with their precepts or commandements prescribed in their Alcoran For as the Iewes had a particular lawe giuen vnto them and published by God himselfe in mount Sinai the which being written in two Tables and containing ten Commaundements is receiued also by all Christians as a most sacred and holy law and is held to bee a certaine rule of iustice and pietie whereunto all their actions are to be conformed and directed teaching them what is to be done or left vndone So haue the Turkes in imitation of the same certaine lawes and precepts or Commandements laide downe in their Alcoran the obseruation whereof is so necessarily required in their liues and conuersations that whosoeuer shal transgresse or violate any of them is held by their law to be a most sinfull and wicked person And they repute it very hard and difficult for such a man to be saued Contrariwise they do belieue that who so doth obserue keepe those commandements and escheweth those sinnes which they esteeme to be mortall he shall be sure to be saued be he either Turke or Christian. Which argueth that their confidence and
saye that they who professe and are to obserue the lawe giuen by MAHOMET are bounde to see it most seuerely punished Besides they doe thinke by vertue of this commaundement in regard of their loue deuotion and dutie to MAHOMET that they are bound by all meanes as much as in them lyeth to amplifie and encrease their Religion in all partes of the worlde both by armes and otherwise And that it is lawfull for them to enforce and compell to allure to seduce and to perswade all men to the embracing of their sect and superstitions and to prosecute all such with fire and sworde as shall either oppose themselues against their Religion or shall refuse to conforme and submit themselues to their Ceremonies and traditions And this they doe to the intente the name and doctrine of their Prophet MAHOMET maye bee euerie where and of all nations reuerenced and embraced Hence it is that the Turkes doe desire nothing more then to drawe both Christians and other to embrace their Religion and to turne Turke And they do hold that in so doing they doe God good seruice bee it by any meanes good or badde right or wrong For this cause they do plot and deuise sundry wayes how to gaine them to their faith And many times when they see that no other means wil preuaile then they will frame false accusations against them saying that eyther they did blaspheme the name of MAHOMET or some of their Prophets or that they did argue and dispute of their law and religion or some such like matter which being strictly forbidden by their lawes is punishable by death And to proue them guiltie they will find many sometimes fortie or fiftie false witnesses to testifie averre the accusation For there bee certaine of their Priests of whom we shall speake hereafter who for a Ducat or some such small reward wil swear a thousand vntruths especially if it be to condemne a Christian against whom they thinke it a great honour to forsweare themselues because it may bee an occasion to make him forsake Christianity and to turne Turke For being thus conuicted by the testimony of those false wretches they haue iudgement presently giuen eyther to suffer death by being burnt or els to abiure their religion to imbrace the law and profession of Mahometism wherof it ensueth that ther scant passeth any one yeare but there is some one or other which doeth suffer martirdome for the faith of Christ but many more for feare of death do change their religion and deny their faith Of whome they doe afterwardes make so great reckoning and account that they are not onely rewarded with store of money liuings and other necessaries for their maintenaunce but commonly they are preferred and aduaunced to great offices dignities and honours All which sheweth most apparantly howe reuerently and deuoutly they doe esteeme of their Prophet and how vehemently they are addicted to the maintenance of his superstitions seeing they make no conscience of such wicked and detestable practises to gaine men to their sect and religion and to procure them to be circumcised which is the proper marke and as it were the badge cognizance of a profest Turke or Musulman For that they thinke not any man to bee rightly religious as a true Mahometist vnlesse he take vpon him this marke of Circumcision as shall bee discouered in the Chapter next following Of the Ceremonie of Turkish Circumcision Cap. 6. YOu haue hearde wherein the Turkish faith and beliefe consisteth and what opinion they haue touching the essence of the Godhead You see also how superstitiously they are addicted to to the reuerence and honour of their Prophete MAHOMET whome hauing ioyntly placed with God himselfe in theyr first Commaundement they doe also in a sorte make him partaker of his diuine worshippe And because they holde it requisite and necessarie that all the world should acknowledge him as a most holy and heauenly Prophet purposely and expresly sent from God to teach and instruct mankinde in the lawe and will of God according to such ceremonies and traditions as are commaunded and deliuered in their lawe therefore they do suppose that al men are bounden both to do him diuine honors and acknowledging him for Gods Prophet to embrace his Sect and superstitions as being to be preferred before all other lawes and professions whatsoeuer In regarde whereof they doe also esteeme and professours thereof to be a people peculiarly beloued and highly fauoured of God Thus as they haue made and coyned a seuerall and particular lawe vnto themselues making MAHOMET the sole Patrone of their Sect and the onely Obiect of their Deuotion so haue they taken vp the ceremonie of Circumcision as a speciall badge and token of their sect religion By the which they do seeme to consecrate and dedicate themselues to the profession of Mahometisme and do as it were vow all honour loue and reuerence vnto MAHOMET Imagining that no man can please nor beleeue in God aright except he honour and worship him as his best beloued Prophet Hence it is that they doe holde all other nations peoples for prophane irreligious who are not incorporated by this ceremonie into the societie of their faith and religion and they repute none for true and perfect Turkes who haue not taken vpon them this marke and seale of Turkish Circumcision which in their language they call Tsuneth The nature whereof that it may the better be discerned wee will briefly shew both what it is and howe it first began and yet is continued amongest the Iewes next how and in what maner it is vsed by the Turks and lastly shall be touched wherein these two people do differ each from other in the vse and obseruation of this ceremony Touching the thing or act it selfe of circumcision it nothing else but a cutting away of the foreskinne of the flesh of a man in his secret parts And it was ordained to be done only vpon those of the male-kind The first institution thereof was by Gods commaund and appoyntment to Abraham the father of the faithfull to whome it was enioyned as a peculiar signe or sacrament of the couenant betweene God and him vpon that promise which god had made him that he would multiply and make his seede as the dust of the earth as the sand of the sea and as the starres in heauen also that many Nations should proceede out of his loynes and that in him all the nations of the earth should bee blessed For the assurance of this promise and couenant vnto Abraham God instituted the sacrament of Circumcision and commaunded that all the male-kind of his seede should bee circumcised throughout all their generations For God hauing determined to select and choose vnto himselfe a peculiar people out of the seed of Abraham by whome he would be serued and worshipped according to the sinceritie of his owne lawe and commaundements and from whom also should proceede a blessing vppon
a thousand peeces so that euen in a moment there is not any thing left either of the Camell or of his furniture For euery man getteth vnto himselfe some little portion thereof as a most holy and sacred Relike of great price and estimation supposing themselues by the possession therof to be most blessed and happy This done they doe immediately seperate themselues and eache man prepareth himselfe with all speede to returne home into his owne countrey Of the Temples and Hospitalles of the Turkes and other workes and edifices builded and made for their soules health Cap. 21. BEsides this pilgrimage vsed by the Turkes to Mecha and else-where for the remissioÌ„ of their sins there be many other thinges wherein they do repute no small religion and holines supposing that by them likewise they shal merit great fauor at Gods hands that the same are special ready means for the furtherance of their saluation Of this kind are their temples religious houses builded for the celebrating of their Mahometisme and superstitious ceremonies and their hospitals founded for the relief both of poore impotent persons of trauellers and pilgrims with manie other like workes done to that intent and purpose for the manner and vsage of the Turkes is when any of them falleth sicke and thinketh that they shall die to send for their friendes neighbours and kinsfolkes to the intent they may in their presence make their last will and Testament The most parte of the Legacies which they doe giue and appoynt in their willes and Testaments are to such holie religious and publike vses as they do think wil be very meritorious and beneficial to their soules for some of them giue largely towardes the making or repayring of high-wayes Bridges and Cawseyes for the ease of Passengers others for the making of Conduicts Cesternes and Water-pipes for the conueyance of water from places farre distant to such of their Hospitalls or Temples as being scituated in drie and barren Places are ordinarily frequented vppon Deuotion and Pietie Some also doo giue large Legacies for the redemption of Prisoners and Slaues from bondage and imprisonment And there be manie of their Women which kinde exceedeth all others in Superstition who doo bequeathe great store of money to bee distributed amongst such Souldiours as haue slayne anie certayne number of Christians for that they hold this to be a Deede verie pleasing and acceptable vnto God Vpon these and such like Workes and publique Deedes doo the most part of the inferiour sort of People bestowe great summes of money by their last Wills and Testaments but the Emperours of the Turkes and some of their Bassaes and chiefe Nobles when they make their Wills and doo appoint anie Legacies to such vses they doo it commonly for the building of Temples or Hospitalls or some other such like great and sumptuous Workes supposing that by the largenes of their bountie and liberalitie and by the greatnes of this their deuotion and deedes of pietie they shall merite the more grace and fauour at Gods handes and that it wilbe the more for the safetie benefit of their soules Wherefore seeing they haue both their Temples and their Hospitalls in so great regard and doo attribute so much holines and merit vnto those Works it shall not bee amisse in a word or two briefly to describe the forme and order both of their Temples and of their Hospitalls Their Temples or Meschits are for the most part quadrant and foure square not much vnlike to our Churches yet greater and larger in length and then in bredth and some of them are more large and ample more sumptuous than others The Temple of Saint Sophy at Constantinople is of all their other Temples the most beautifull excellent The forme and fashion therof is round like vnto the Temple of Santa Maria in Rome which being builded by the auncient Romans was by them called Pantheon But that this at Constantinople dooth greatly excell the other both in largenesse height and beautie The Roofe therof being made arch-wise is couered al ouer with lead hauing one only Light or Window in the toppe thereof made round like a Loouer Within it is beautefied on all parts with curious worke of Porphiry fine Alablaster hauing two rowes of goodly Marble Pillers each ouer other of the which those of the first rowe are so big in compasse as two men hand in hand can scarce clip and embrace them their length also beeing proportionable to their breadth Aboue them stand the others somewhat of a lesser size supporting the Loouer in the toppe of the Temple The Gates thereof are faire and stately aunswerable to the beautie of the Building and are couered all ouer with plates of brasse One of those Gates as they imagine and giue out was made of the wood of Noah hys Arke for which cause there are in it three seuerall places or partitions left vncouered without any bras to the intent such as repaire thether may come to kisse the wood of that Gate by which ceremonie they do assure themselues to haue their sinnes pardoned This Temple was first builded by Iustinian the Emperour but after that Constantinople came to bee conquered by the Turkes they threw downe all the Altars within it and tooke away all the Images and Pictures For that they say God onely is to be adored and worshipped and that there is not anie reuerence at all to bee giuen to Stockes and Stones neither to Brasse Golde nâ—r Siluer nor to anie Images of anie kinde whatsoeuer All the Belles of that Temple they made into Great Ordenaunce because they haue no vse of Belles amongest them but the Temple it selfe they haue conuerted to their owne superstitious vse making it a Mosche or Meschit for theyr prophane Prayers and Ceremonies they haue it in that accompt and reuerence notwithstanding it was buylded by Christians as it is verye much frequented and that with great Religion by infinite multitudes of Mahometists who in regard thereof as also for the beautie and greatnesse thereof doo now esteeme it as the principall of all theyr Meschits In the Reigne of Baiazeth the second there were numbered at one time sixe and thirtie thousand People that resorted thether at one of theyr Easter Feastes vppon Deuotion to visite it and to praye wythin it Mahomet the second after hee had conquered that Cittie and had made choyce of it to bee the chiefe Seate of his Empyre did erect there another Temple in all poynts lyke to that of Saynt Sophy which is also without anie Images or Pictures within it but it is set out and adorned with golden Letters after the Morisco fashion And there is another Temple likewise which was builded by his Sonne Baiazeth and is adorned in the same manner The rest of all their Meschits are of diuers sorts some high and some low of seuerall fashions The Turrets of their Temples vpon which their Priests vse
part any great knowledge or learning but they are held to be sufficiently skilfull and learned if they can reade the Alcoran or Musaph Which being at first written as they say in the Arabian tongue they doe repute it a very ill deede to haue it translated into the vulgar Turkish language Such of them as haue the knowledge to make any interpretation of the Text and to expound the meaning therof vnto the people are helde to be most profoundly learned and are esteemed as great doctours For that such kind of interpreting is the best manner of preaching which they haue amongest them These Talismanni are highly reuerenced and regarded of all men Insomuch as if any Turke doe either strike or doe otherwise offer any outrage to any of them in his person he is punished with the losse of his hand for his offence and if such an offendour be a christian hee is sure to be burned Of these Priests or Talismanni there be diuers and sundry sortes some of which are of higher dignitie and estimation than others according to the difference diuersity of their places wherevnto they are called For as in the christian clergie besides the common and ordinary sorts of Priestes and Ministers attending only vpon diuine seruice and the mysteries of our religion there be also Bishoppes Archbishops and others who are worthily admitted to haue publike gouernement and authoritie both in the church and common wealth So haue the Turkes likewise in their priesthoode sundry offices functions and degrees some of which being onely and ordinarily attendant vpon the rites and ceremonies of their religion are reuerenced only in regard of their calling prosessiō And others hauing publike authoritie and iurisdiction ouer all estates persons both in causes concerning their religion in matters of estate ciuill gouernement are more highly honored according to the dignitie of the place or office wherein they rule and command The chiefest and most principall of their Talismanni is one whom they cal Muphti or Mophti whose office dignitie amongest the Turkes is not much vnlike to that of the high Priests amongst the Iewes and of the Popes in the church of Rome their estimate and reckoning in their seuerall places being in a maner all one and alike and ech of them hauing no lesse preheminence and authoritie than other ouer the people of his own peculiar sect religion howbeit this dignity goeth not by hereditary succession as did the high priesthood of the Iews but the Muphti is always elected by the Ottoman emperour himselfe as were the Popes in times past by the Romane Emperours And none is lightly preferred to the degree of Muphti but such a one as is most profoundly studied well seene in the lawes and doctrine of MAHOMET and is reputed also of a most holy sincere life In regard whereof as he hath the hiest supreame place of honour aboue al the other Priests so is he most highly reuerenced and honoured of al estates and persons in the Turkish Empire And the emperor himselfe holdeth him in that reuerence honor account that he doth none other of his subiects For whensoeuer the Muphti goeth abroad forth of his owne house which he vseth to do very seldom his vse custom is first of al to go visit the emperor who as soone as he seeth him comming to salute him to do him reuerence presently ariseth out of his seat and embracing him with great kindnes entertaineth him very friendly and louingly And causing him to sit downe by him he giueth him the honor of the Place Besides in all matters of consultation wherein the Emperour findeth anie great doubt or difficulty be it touching the estate either of their religion warres or ciuill pollicie he will neuer resolue nor determine of any thing absolutely without the aduice and iudgement of the Muphti Next to the Muphti is the Cadileschier who being chosen also by the Emperour may be compared in his degree and calling to those whome the christians call Patriarkes or else to the Primates and Metropolitans of any kingdome Of these there be three onely in the Turkish Empire each of which hath a seuerall part of the empire allotted him to be vnder his command iurisdiction For to one of them are appoynted the Turkish Prouinces in Europe the second hath those in Natolia or Turquy once called Asia the lesser and the third his authoritie is ouer Egypt and other Prouinces in the East of the lesser Asia Out of all which Prouinces whatsoeuer causes come to be determined by appeale or otherwise they are brought to be decided before the Cadileschier of that same prouince whence they arise notwithstanding that the abode of each of these Cadileschiers be continually or for the most part at Constantinople or else-where wheresoeuer the Emperour holdeth his court The honor and reuerence done to these is litle lesse than to the Muphti both for that they haue power and authoritie aswel ouer the people as ouer the priests and are reputed great Doctours and deepely learned in the lawes and religion of MAHOMET Next in degree to the Cadileschieri are the Cadi who are as Bishops or doctours in the Turkes Lawe of these there is a wonderfull great number dispersed in euery prouince of the Turkish Empire euery city towne village hauing one Cadi at the least for the teaching and instructing of the people in the laws and traditions of MAHOMET Besides that they haue the power and authoritie of Iustices and Magistrates in their seuerall iurisdictions and they are ordained for the execution of Iustice vnder the Cadileschieri by whome they are elected as shalbe else-where more at large declared For al these three offices of the Muphti Cadileschieri and Cadi being instituted and ordayned as well for the administration of ciuill Iustice and gouernement of the estate politike of the Turkes as in matters of their lawe and religion we shall heereafter haue occasion more aptly to discourse of their office and calling and to discouer more fully the nature and power of them when we come to intreate of the ciuill pollicie and gouernement of the Turkish state and Empire In which respect wee haue in this place onlie glaunced at them to shewe that they bee Priestes which are placed in these high offices and dignities rather than to manifest at full the nature and qualitie of their places Wherefore wee will proceede from these superiour offices of the Turkish Priesthoode to set downe in order the other degrees of the meaner sort of Priests vsed about the lawe and ceremonies of the Turkes The next degree of Priestes after the three former and which is also of more estimate and honour than the ordinarie sort of Priests albeit farre inferiour to the former are the Gouernours of their Hospitalles whom they call Modecis whose chiefest charge and duty consisteth onely in the gouernement and carefull ordering of their Hospitalles in receiuing and
delicate taste and sauour than the wylde weedes and hearbs of the fields growing at randon on the barren Rockes Mountaines and Deserts so the Christian religion is of a most excellent and diuine nature and full of heauenly comfort and consolation to al those that know God aright according to his word and it leadeth them the true way to endles and perfect felicitie whereas the Mahometists following the vanitie of fond and fantasticall illusions little differing from the impiety infidelitie of the Ethnicks doo erre and wander in the Labyrinth of straunge superstitions In the which whilest they seeke after an imaginarie felicitie they doo plunge themselues into the depth of all blasphemie idolatrie wherein sticing fast as Flies entangled in a Spiders web they doo miserably perish in the blindnes of their hearts and so make shipwracke both of their soules and bodies Notwithstanding howsoeuer their Religion be erroneous and abhominable and though God himselfe haue it in hatred and detestation as being opposite to his truth and derogating from the maiestie of his Deitie yet hath God suffered these reprobates to preuaile against the Christians because they haue not walked in the right way and truth of his religion not with that sinceritie reuerence and due obedience as becommeth the Professors of Christian pietie For the crie of their sins hauing pierced the Heauens hath brought downe vpon them a most heauie vengeance and hath drawne the sword of these Miscreants against them against the places of their Habitation as a iust plague for all their vnthankfulnes securitie and negligence Whereof we haue at this day too too lamentable a proofe experience by the prosperous successe which that People hath had in their Conquests gotten vppon manye great Kingdomes Nations and Prouinces of Christendome The manner of whose ruine and miserable subuersion shalbe ere long represented vnto you in our Historie of the Ottoman Kings and Emperours FINIS LONDON Printed for William Stansby 1597. Mahomet his birth parentage Sergius a Monke Arrian coâ—federat with Mahomet in the inuention of his Religion Mahomet his doctrine deriued out of sundry sects and Religion Mahomet setteth abroch and publisheth his religion Phocas murdereth Mauritius the Emperour and vsurpeth the Empire Warres betweene Heraclius the Emperour the Persians The originall of the Sarracens Heraeclius hireth the Sarracens to serue him against the Persians The cause of the Sarracens reuolt from the obeisance of the Romaines Mahomet proclaimed Prophet Prince of the Sarracens Mahomet writeth the Alcoran Mahomet dieth poysoned by one of his Disciples named Albunor Mahomet his body torne in peeces by Dogges after his death Ebubezer second king of the Sarracens Damascus Gaza and Ierusalem wonne by the Sarracens Haumar the third king of the Sarracens and first Caliph of Babilon Caliph what it signifieth Suldan or Sultan what it signifieth Orimasda or Hormisda king of Persia. Of the Originall of the Turkes Haiton a king of Armenia his historie Turke a Tartarian word and what it signifieth The Turks their first comming into Asia The Turks embrace the Religion of the Sarracens Saracens raise new kingdomes in Egypt and Afrique Godfrey of Builoyne his expedition into the holy land Belchiaroc the fifth and last emperour of the Turkes before the time of Ottoman Soliman and Artolus Sultans of the Turks in Asia Tartarians raise an Empire in Scithia and Asia Turkish Empire in Asia decayed Ottoman restoreth the Turks Empire Ottoman made king of the Turkes Alcoran of the Turkes containeth the whole summe of their religion Alcoran of the Turkes not made by Mahomet The Alcoran how it is reuerenced of the Turkes The manner and gesture of the Turkes in handling reading hearing of their Alcoran The grouÌ„ds and principles of the Turkes law religion The eight commaudements of the Turkes law The beliefe of y e Turks touching the Godhead Opinion of the Turkes touching the holy Ghost Opinion of the Turkes touching the diuinity of Christ. Opinion of the Turkes touching the prouidence and goodnes of God Opinion beliefe of the Turkes touching their Prophet Mahomet Opinion of the Turkes touching Moyses Christ and Mahomet and the lawes of each of them Blasphemy against Christ or his mother how punished amongst the Turkes Blasphemie against God and and Mahomet how punished by the Turkes Practises deuices of of y e Turks to drawe men to the law of Mahomet and to turne to Turke Circumcision vsed by the Turkes as a token that they coÌ„secrat themselues to the lawe and loue of Mahomet Circumcision what it is and the first institution and end thereof Genes 17. Genes 28. and Genes 35. Circumcision of the Turkes first instituted by Mahomet The maner of the Turkish Circumcision done vpon their children The manner of Turkish circumcision done vpon Christians and other Strangers The differeÌ„ce betweene the Turkes and Iewes in their Circumcision Opinion of the Turkes touching the curse of parents vpon their children The notable care of pareÌ„ts in the education of theyr children and the great obedience of children to theyr parents amoÌ„g the Turkes Sentence of the Turkes The behauior of the Turkes towards all persons required in their law Ciuill Iustice of the Turkes for the most part grouÌ„ded on the third Commaundement of theyr law and yeelding like for like The ordinary times of praier vsed by the Turkes The manner of the Turkes both how they are assembled and how they prepare themselues to their Praiers The maner of the Turkes praiers in their temples A praier vsed by the Turkes supposed to be made by Mahomet Fridaies kept for holyday by the Turkes What persons may not enter into the Churches of the Turkes nor be present at their prayers The time and order of fasting amongst the Turkes The punishment inflicted vp onthose that obseru not the custome of fasting amonst theTurkes The cause and maner of the Turkish sacrifice Of sacrifices done by the Turkes in the nature of vowes Charity of the Turkes to the poore Opinion of the Turkes of almes beggers Opinion of the Turkes touching the necessitie of marriage in all men The auncient order of marriages amongest the Turks The common vsage and ceremonies of the Turkes in their marriages at this day Sagdich one that giues the Bride to the Bridegroome amongest the Turkes The licentiousnes of the Turkes in hauing manie wiues and in the manner of their diuorces The opinion of the Turkes touching murther and murtherers In what cases the Turkes do thinke that manslaughter is tollerable The seueritie of the Turkes in pâ—nishing of quarreling fighting manslaughter c. “ Theodore Spaudugin The opinion of the Turks touching pride and prowde men Saying of the Turkes touching the enuious man The cause of y e Turks pilgrimage to Mecha in Arabia The Temple of Mecha in Arabia visited by y e Turks supposed to be built by Abraham The maner vsage of the Turkes when they goe to Mecha on Pilgrimage The nature of the Camel to endure thirst and labour more than any other creature Of the sepulchre of Mahomet at Modin in Arabia and howe it is visited by the Turkish pilgrims Opinion of the Turkes touching double purgatory The Mahometan and Turkish pilgrims visite the sepulchre of Christ at Ierusalem The manner and ceremonies of the Turkish pilgrims at their departure homewardes from Mecha Of the last willes and testaments and legacies of the Turkes The manner of the Turkish Temples The description and excellencie of the Temple of Saint Sophy in Constantinople Opinion of the Turkes touching the hauing worshipping of Images The order of the Turkish Hospitalls Of the place of burial amongest the Turkes and the maner of their sepulchres The manner and time of mourning for the dead amongest the Turkes Opinion of the Turkes of the state of the soule presently after the departure thereof out of the bodie The opinion of the Turkes touching the maner of the worldes end Opinion of the Turkes that the Angelles are mortall Alcoran of the Turkes must not be contradicted by any man vpon paine of death The opinion of the Turkes touching the manner of the Resurrection of the Dead The opinion of the Turkes touching the manner of the General iudgment The opinion of the Turkes touching the felicitie of the soules in Paredice Opinion of the Turkes touching the estate of women after this life The opinion of the Turkes touching the paines of hell The office of the Muphti the chiefe or high priest of the Turkes The office of the Cadileschier among the Turkes The office of the Cadi amongest the Turkes Of the ofice of the Modecis or Gouernors of the Turkish hospitals Of the ordinary sorts of Priests amongest the Turkes The Meizin or Turkish Priest which calls the people to prayers Imam are Turkish prists hauing care of their cemonies Antippi are Turkish prists that reade interprete their Alcoran Sophi Turkish priests emploied in singing of Psalmes at their times of prayers Seiti priests descended of the liue of Mahomet Chagi or Fachi priests of the Turkes liuing by almes Of the Giomailer a kinde of religious order among the Turkes of their habit manners and Customes Of the Calenderi a kind of religious order amongest the Turkes and of their habite manners and customes Nerzimi one of the order of the Turkish Calender iâ— martyred for confessing the deitie of Christ. Of the Daruisses or Deruisi a kind of religious Order amongst the Turkes and of their habit manners and customes Hali the sonne in law of Mahomet Scidibattal two Patrons highly honored of the Daruisses Asserai the name of an herbe vsed by the Turks and the vertue thereof Of the Torlacchi a religious order of the Turkes and of their habite manners and customes Baiazeth the second emperour of the Turks in danger to haue bin murdred by one of the Torlacchi The Order of the Torlacchi banished by Baiazeth the Second and restored by Selim the first
manie siluer belles hanging at the same the which doo yeeld a most sweet and pleasant sound howbeit some of them weare them fastened to their knees and not to their girdles About their necks they doo weare a skin either of some Lion or Leopard or of a Panther with the legges and clawes therof hanging ouer their shoulders or els fastned vnto their backs by the eares The haire of their heads they doo vse to weare verie long and hanging downe ouer their sholders wauing and curled and they keepe it meruailous faire and beautifull for in the Trimming thereof they employ more paines and labour than vpon anie other matter of what importaunce soeuer and that it may shew and shine the more beautifull they do vse to trim it with a certaine glewe or oyntment made of Rosen and certaine haires such as they vse in the making of their water Chamblets Commonly they doo carrie a Booke in their hands written in the Persian Tung in which is contained pleasaunt Songs and Sonnets of Loue made in rymes and meeter Their manner is to goe bare-headed and with shooes made of small cords or ropes When manie of them doo meete together there is a wonderfull sweete Harmonie and Musique made with the noyse of their Bells If they happen to meete with anie yong man of a beautiful faire complexion their manner is to fall into a Round ioyning hands together and so to inclose him in between them as it were in a Circle endeuoring to delight rauish him with their musique which they doo make so to agree with the sound of their bels that it causeth a most excellent and wonderful sweet consent of musique insomuch as the People of all hands come running wondering at it With this sweet and melodious kind of musique they doo vse to frequent resort to mens houses especially of Artificers who doo giue vnto euerie one of them that sing an Asper These Giomailer are wonderfully addicted to the loue both of women and of yong men and they seeke by all meanes deuices possible to draw both the one and the other of them to the fulfilling of their leaud and beastly lustes For being thus giuen ouer altogither to their plesures they doo wander vp and downe throughout all Citties Townes and Countreys where they list seeking opportunitie to fulfill their sensuall and filthie appetites They are termed generally by the Turkes The Religious Brethren of Loue but are indeed fitter to bee compared to swine and hogges as beeing giuen ouer to sensualitie voluptuousnes and Epicurisme rather than to be reckoned in the number of men deuoted to holines or religion The second Order of religious Persons amongest the Turkes are called Calenderi and are a Sect quyte contrarie to the former for these doo professe perpetuall Virginitie and precise Continencie and Chastitie They doo vse certaine Temples peculier and proper to their Sect onely differing from the other Mosches of the Turkes which they call Tecchio And vpon the Gates of those Temples they haue these words written Caedan ormac Dil Ersin Cusciunge Alcha checciur which is Whosoeuer is disposed to enter into our religion he must conforme himselfe to our order and maner of liuing and must not in anie case nor at anie time violate his vowe of perpetuall chastitie and Virginitie Their vpper Garment is a Gown fashioned like a sheet foure-square which is made of wooll and horse-haire wouen together Commonly they weare not any hair on their heads but keep them shauen couered with a kind of broad hat such as the ancient Priests of Greece were wont to vse which being made of horse-hayre are vnshorne not much vnlike our thrummed Hattes but hauing the endes of the haires hanging downe from them the length of a span or more and are of such stifnes as they can hardly be bent any way Vpon their cares and about their neckes and armes they vse to weare certaine yron Rings and they haue also a hoale boared through the skin vnder their priuities where they doo weare a Ring either of yron or of siluer of three or foure pound weight by means wherof howsoeuer they be otherwise by nature addicted all desire and opportunitie of luxuriousnes and incontinencie is taken from them and so they do the more easily keep their chastitie according to their profession These also doo vse to goe wandring vp and downe the Countrey reading vnto the people out of certaine Books Verses written in Ryme or Meeter by one Nerzimi who in former time was a man of principal accompt and fame in their Sect and Profession and as they report was put to death hauing his skin flayed off his bodie for writing and teaching certaine Points of Doctrine contrarie to the Law of MAHOMET and as some write for acknowledging the Deitie and humanitie of Christ and confessing him to be both God Man They doo obserue verie precisely and deuoutlye the Orders and Institutions of this Nerzimi they liue altogether vpon Almes There haue been some Christians who haue seen read part of those Books written by the said Nerzimi and they say that they do fauor more of Christianitie than of Mahometisme that there are manie thinges comprehended in them which both for excellencie of arte and cunning and for elegancie of Rythmes and Verse according to the maner of that language are verie commendable praise-worthie A third Order of Religion amongst the Turkes is that of the Deruisi or Daruisses whose chiefest care and profession is mirth and pastime as affecting and studying nothing more than how to spend their time and passe away their dayes in merriment and solace Their guise is to goe clad or couered with two Sheeps skins dried in the Sunne one of which hanging behinde at their backes and the other before at their breasts and reaching downe to their knees are fastened together about their neckes Other apparell they weare not anie but goe altogether naked and because they loue not to haue anie haire seene vpon anie part of their bodies they vse to shaue themselues often and all ouer They carrie in their hands a Club full of knots and of a reasonable bignes vpon their heads they weare a kind of hat of two spannes long They haue hoales boared in their eares wherein they hang rings set with rich precious Stones Throughout all parts of the Turks Dominions they haue Monasteries or Houses wherein they dwell doo vse great Hospitalitie to all Trauellers and Passengers In the Summer season they seek their liuing by begging al which time they spend not anie thing at home in House-keeping When they do aske the almes of any person they do it in these termes Sciai mer Daneschine that is Giue vs our Almes for the loue of that worthy man Hali who being the sonne in law of Mahomet was alwaies the formost man in Battel amongst our Predecessors professing the Mahomet an Faith and Religion They doe celebrate
the memorie of another also whom they haue in great reuerence and estimation and they call him Scidibattal whose Sepulcher they doe much glory and boast of in Natolia or Turkie And they say that he was the first that conquered a great part of the Turkish Empire by his prowesse and force of Armes There is a Monasterie adioyning to that Sepulcher in the which do liue aboue 500. of that sect and order And euerie yeare thither do assemble out of diuers nations aboue 8000. of these Daruisses where they doe hold a conuocation or Synode and for seuen whole dayes together do spende the time onely in the recreating of themselues with great pleasure and delight Their chiefe gouernor or Generall as they terme him they call Assambaba that is The father of all fathers There are amongst them very many young men of greater learning and iudgemēt then the residue who being clothed in certaine white garments hanging downe to their knees doe euery one of them seuerally repeate some notable and worthie Historie in their generall assembly before the whole companie All which Histories they doe register downe and collect together in one Booke setting to each Historie the name of the partie that repeated it This booke doe they present to their Assambaba And in those Histories for the most part are contayned such strange and admirable things as themselues have seene and obserued in the course and time of their Trauell and Pilgrimages made throughout seuerall Counties During their abode in that place vpon the Frydaie which is with them a great Festiuall Holy day they doo repayre into a greene Meadowe not farre distant from their Monasterie and there they doo Feaste together hauing a notable banquet or feast with varietie of daynties purposelie prouided for them In the which the Assambaba first taketh his place in the middest and next to him doo sit the most learned of those young men which are clothed in white and so the residue in order When they haue dyned the gouernour arising vpon his knees and all the companie doing the like with him they doo after their manner vse a solemne Prayer wherein they doo call vpon God Which prayer being ended all of them with a loude and high voice doe crie all at once Alacabull Eilege that is O God let this our prayer be acceptable vnto thee Then commeth to the Gouernour certaine young men called Cuccegler who doe vse to carrie alwayes about with them in a Skinne the powder of a certaine hearbe beaten very small the vertue whereof is such that it will procure mirth and gladnesse in anie man as if hee were drunken with excellent good Wine This hearbe in their language they call Asserai Out of this Skinne first the Gouernour and then euery man in order each after other taketh a part of that powder and eateth it which done they cause certain histories to be read out of the book which was presented to their gouernour After this they depart from thence into another place neere their Monasterie where is prepared for them a huge fire hauing as much wood as a hundreth beastes or more can well carrie About this fire they dance in a round hand in hand altogether singing songs in praise of their Sect and Order Their Daunce being ended euerie man taketh a sharpe poynted knife wherewyth they doo raze and cut the skinne either of their armes legges thighes or breasts engrauing vpon them the formes and pictures either of boughes leaues or flowers or of a hart or some such like figures as if they were cutting imprinting the same in wood In the dooing whereof they doo vtter this speach This I cut for the loue of such a woman When they haue thus done they set thē downe by the fire drying their wounds with the warm ashes they bathe them with their own vryne which they haue prouided readie before hand and then couer them with cotton or bombast wet and moistened with the same wherewith as soone as their wounds are wel and throughly dried they are perfectly sound and cured Vpon the last day of their feasting hauing taken their leaue of their Gouernour they depart thence in Troopes or Squadrons after the manner of armed Souldiers with their Banners displaid Drummes sounding before them and so doo they returne euerie one to their owne Dwelling or Monasterie crauing the almes of all persons and in all places wheresoeuer they passe in their iourney The fourth and last religious Order of the Turkes are those whom they cal Torlacchi who vsing the like habit with the Daruisses are clothed likewise in sheep-skins hauing all the other parts of their bodie naked Howbeit they vse not any kinde of hats or couering on their heades but being close shauen doe goe bare-headed both winter and summer and against the inconuenience and violence of the colde they doe vse to annoint their heades with oyle They haue a custom also to burne their Temples with olde clowtes and ragges to the intent they may preuent the falling of the rheume into their eies to the endangering of their sight Their life is altogether brutish and little differing from wilde beastes being not vnlike to the most miserable and wretched sorte of Beggars amongest vs. They are altogether vnlearned and without askill knovvledge or experience in anie Arte or or mysterie and being vtterly deuoyde of vertue and all goodnesse they haue no meanes nor course to liue by but onely by begging They go vp and downe the townes and villages of the Turkish empire daily and hourely haunting and visiting the Tauernes Victualling houses the common Baths and such like places taking euery where and in all places occasion and opportunitie how to fill their bellies at the charge of others Many times also they doe wander in troopes and companies in the countrie frequenting desart and solitary places where if they happen to meete with any hauing clothes or money in their purses these fellowes being naked poore and needie wil soone lighten and dispoyle them of the same As they go vp and down the towns villages and hamlets if they chance to come in place or cōpany with any simple women they professe themselues to be cunning and skilfull in Palmestry and telling fortunes whilest in looking vpon their hands they do promise to foretell what shal afterwards betide and happen vnto them they do in the meane time search for their purses with a purpose to picke or cut thē by that means either robbing or els cosining deceiuing them of their mony Not much vnlike that kinde of people which with vs are cōmonly knowen by the name of Egyptians With these their cunning shifting deuises they doe often get of foolish women such other simple ignorant persons both bread egges cheese other victuals enabling themselues by these meanes to the practising of new and greater villanies Somtimes they will leade about with them some olde man of a great age whom they will