their transitiue and forren effects are stinted and limitted to the modell and state of the Creature wherein the same effects are wrought Such an immanent worke we conceiue and name that Decree of GOD touching the Creation of the World with his prouident disposing all and euery part thereof according to the Counsel of his own will and especially touching the reasonable creatures Angels and Men in respect of their eternall state in Saluation or Damnation The outward works of GOD are in regard of Nature Creation and Prouidence in regard of Grace Redemption and Saluation in the fulnesse of time performed by our Emanuel GOD manifested in the flesh true GOD and perfect Man in the Vnitie of one Person without confusion conuersion or separation This is verie GOD and life eternall IESVS CHRIST the Sonne of GOD our Lord which was conceiued by the HOLY GHOST borne of the Virgin MARY suffered vnder Pontius Pilate who was crucified dead and buried descended into Hell rose againe the third day he ascended into Heauen where he sitteth at the right hand of GOD the Father Almightie from whence he shall come to iudge the quicke and dead And to such as are sonnes GOD doth also send the Spirit of his Sonne to renue and sanctifie them as children of the Father members of the Sonne Temples of the Spirit that they euen all the Elect may be one holy Catholike Church enioying the vnspeakeable priuiledges and heauenly prerogatiues of the Communion of Saints the Forgiuenesse of Sinnes the Resurrection of the Body and Euerlasting Life Euen so come LORD IESVS CHAP. II. Of the creation of the World THey which would without danger behold the Eclipse of the Sunne vse not to fixe their eyes directly vpon that bright eye of the World although by this case darkned but in water behold the same with more case and lesse perill How much fitter is it likewise for our tender eyes in beholding the light of that Light The Father of lights in whom is no darknesse to diuert our eyes from that brightnesse of glory and behold him as wee can in his workes The first of which in execution was the creation of the World plainly described by Moses in the booke of Genesis both for the Author matter manner and other circumstances Reason it selfe thus farre subscribing as appeareth in her Schollers the most of the Heathens and Philosophers in all ages That this World was made by a greater then the World In prouing this or illustrating the other a large field of discourse might be ministred neither doe I know any thing wherein a man may more improue the reuenewes of his learning or make greater shew with a little decking and pruning himselfe like Aesops Iay or Horace his Chough with borrowed feathers than in this matter of the Creation written of after their manner by so many Iewes Ethnickes Heretikes and Orthodoxe Christians For my part it shall be sufficient to write a little setting downe so much of the substance of this subiect as may make more plaine way and easier introduction into our ensuing History leauing such as are more studious of this knowledge to those which haue purposely handled this argument with Commentaries vpon Moses Text of which besides many moderne Writers some of which haue almost oppressed the Presse with their huge Volumes there are diuers of the Primitiue middle and decayed times of the Church a cloud indeed of Authors both for their number and the varietie of their opinions the most of them couering rather then discouering that Truth which can bee but one and more to beleeued in their confuting others then prouing their owne assertions Their store through this disagreeing is become a sore and burthen whiles we must consult with many and dare promise to our selues no surer footing yet cleauing as fast as we can to the letter imploring the assistance of the Creators Spirit let vs draw as neere as we may to the sense of Moses words the beginning whereof is In the beginning GOD created the Heauen and the Earth Wherein to omit the endlesse and diuers interpretations of others obtruding allegoricall anagogicall mysticall senses on the letter is expressed the Author of this worke to be GOD Elohim which word as is said is of the plurall number insinuating the holy Trinitie the Father as the Fountaine of all goodnesse the Sonne as the Wisdome of the Father the holy Ghost as the power of the Father and the Sonne concurring in this worke The action is creating or making of nothing to which is required a power supernaturall and infinite The Time was the beginning of time when as before there had neither been Time nor any other Creature The worke is called Heauen and Earth which some interpret all this bodily world heere propounded in the summe and after distinguished in parcells according to the sixe dayes seuerall workes Some vnderstand thereby the First matter which others apply only to the word Earth expounding Heauen to be that which is called Empyreum including also the spirituall and super-celestiall inhabitants Againe others whom I willingly follow extend the word Heauen to a larger signification therein comprehending those three Heauens which the Seriptures mention one whereof is this lower where the birds of the Heauen doe flye reaching from the Earth to the Sphere of the Moone the second the visible Planets and fixed Starres with the first Moueable the third called the Heauen of Heauens the third Heauen and Paradise of GOD together with all the Host of them By Earth they vnderstand this Globe consisting of Sea and Land with all the creatures therein The first Verse they hold to be a generall proposition of the Creation of all Creatures visible and inuisible perfected in sixe dayes as many places of Scripture testifie which as concerning the visible Moses handleth after particularly largely and plainly contenting himselfe with briefe mention of those inuisible creatures both good and bad as occasion is offered in the following parts of his Historie In the present he omitteth the particular description of their Creation lest some as Iewes and Heretikes haue done should take occasion to attribute the Creation to Angels as assistants or should by the excellencie of that Nature depainted in due colours be carryed to worshipping of Angels a superstition which men haue embraced towards the visible creatures farre in feriour both to Angels and themselues Moses proceedeth therefore to the description of the first matter and the creatures thereof framed and formed For touching those inuisible creatures both the Angels and their heauenly habitation howsoeuer they are circumscribed and haue their proper and most perfect substance yet according to the interpretation of Diuine their nature differeth from that of other creatures celestiall or terrestriall as not being made of that first matter whereof these consist Let vs therefore labour rather to be like the
measured by Time proclaime that they had a beginning of Time Are not Motion and Time as neere Twinnes as Time and Eternitie are implacable enemies Nay how canst thou force thy mind to conceiue an Eternitie in these things which canst not conceiue Eternitie which canst not but conceiue some beginning and first terme or point from whence the motion of this Wheele began And yet how should we know this first turning of the Worlds wheele whose hearts within vs mooue be we vnwitting or vnwilling the beginning whereof thou canst not know and yet canst not but know that it had a begginning and together with thy body shall haue an ending How little a while is it that the best Stories in euery Nation shew the cradle and child-hood thereof Their later receiued Letters Arts Ciuilitie But what then say they did GOD before he made the World I answer that thou shouldest rather thinke Diuinely of Man then Humanely of GOD and bring thy selfe to be fashioned after his Image then frame him after thine This foolish question some answer according to the foolishnesse thereof saying He made Hell for such curious Inquisitors Aliud est videre aliud ridere saith Augustine Labentius responderim nescio quod nescio Quae tempora fuissent quae abs te condita non essent Nec tu tempora tempore praecedis sed celsitudine semper praesentis aeternitatis c. Before all things were GOD onely was and he vnto himselfe was in stead of the World Place Time and all things hauing all goodnesse in himselfe the holy Trinitie delighting and reioycing together To communicate therefore not to encrease or receiue his goodlinesse he created the World quem Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plinie nomine ornamenti appellant nos à perfecta absolutaque elegantia Mundum But for this matter it is also of the wisest and most learned in all Ages confessed as their testimonies alleadged by Iustin Martyr Lactantius and other Ancients and especially by Philip Morney doe plainely manifest To him therefore to Viues and others which haue vndertaken this taske by reason and by humane authoritie to conuince the gaine-sayers of our faith let such resort as would be more fully resolued in these curious doubts As for all such strange and phantasticall or phreneticall opinions of Heretikes or Philosophers which haue otherwise related of this mysterie of the Creation then Moses they need not confuting and for relating these opinions we shall find fitter place afterwards I will here adde this saying of Viues to such vnnaturall Naturalists as vpon slight and seeming naturall reasons call these things into question Quà m stultum est de mundi creatione ex legibus huius Naturae statuere cùm creatio illa naturam antecesserit Tum enim natura est condita quando mundus nec aliud est natura quam quod Deus iussit alioqui minister esset Deus naturae non Dominus Hence was Aristotles Eternitie Plinies Deitie ascribed to the World Democritus Leucippus and Epicurus their Atomi the Stoikes Aeterna materia PLATO'S Deus exemplar materia as Ambrose tearmeth them or as others vnum or bonum Mens Anima a Trinitie without perfect Vnitie the Manichees two beginnings and an endlesse world of errors about the Worlds beginning because they measured all by Naturall axiomes Orpheus as Theophilus the Chronographer cited by Cedrenus alleadgeth him hath his Trinitie of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which he ascribeth the Worlds Creation but the Poets dreames are infinite which might make and marre their Poetical Worlds at pleasure CHAP. III. Of Man considered in his first state wherein hee was created and of Paradise the place of his habitation HItherto we haue spoken of the framing of this mightie Fabrike the Creation of the visible World leauing that Inuisible to the Spirituall Inhabitants which there alway behold the face of the Heauenly Father as not daring to pry too farre into such Mysteries aduancing our selues in those things which wee neuer saw Rashly puft vp with a fleshly minde This whereof we treat they need not as finding all sufficience in their All-sufficient Creator The inferiour Creatures which hither to haue beene described know it not but content themselues with themselues in enioying their naturall being mouing sense Onely man in regard of his body needeth it and by the reasonable power of his soule can discerne and vse it Man therefore was last created as the end of the rest an Epitome and Mappe of the World a compendious little other World consisting of a visible and inuisible heauenly and earthly mortall and immortall Nature the knot and bond of bodily and spirituall superiour and inferiour substances resembling both the worke and the worke-man the last in execution but first in intention to whom all these Creatures should serue as meanes and prouocations of his seruice to his and their Creator Man may be considered in regard of this life or of that which is to come of this life in respect of Nature or Grace and this Nature also sustayneth a two-fold consideration of integritie and corruption For GOD made man righteous but they sought to themselues many inuentions His first puritie in his Creation his fall from thence by sinne his endeuour to recouer his former innocency by future glory eyeher in the by-wayes of Superstition which Nature a blind guide leadeth him into through so many false Religions or by the true new and liuing way which GOD alone can set him and doth conduct him in is the subiect of our tedious taske the first two more briefly propounded the two last historically and largely related In that first state his Author and Maker was Iehoua Elohim GOD in the pluralitie of Persons and vnitie of Essence the Father by the Sonne in the power of the Spirit wherevnto he did not only vse his powerfull Word as before saying Let there be Man but a consultation Let vs make Man not that he needed counsaile but that hee in this Creature did shew his counsell and wisdome most apparantly The Father as first in order speaketh vnto the Sonne and Holy Ghost and the Sonne and Holy Ghost in an vnspeakeable manner speake and decree with the Father and the whole Trinitie consult and agree together to make Man which for Mans instruction is by Moses vttered after the manner of Men. The manner of his working was also in this Creature singular both in regard of his body which as a Potter his Clay he wrought and framed of the dust into this goodly shape and of his soule which he immediately breathed into his nostrils Thus hath Man cause to glorie in his Creators care in himselfe to bee humbled hauing a body framed not of solid Earth but of the dust the basest and lightest part of the basest and grossest Element
But of Beasts Birds Trees and Flowers those prominent Images which are made standing out are lawfull Otherwise of the Sunne Moone and Starres 45. No commoditie is to bee raised from Idols If a tree be planted neere an Image one may not sit vnder the shadow thereof nor passe vnder it if there bee any other way and if he must passe it must be running Things imployed to Idolatry may be vsed of vs if the Gentiles haue first prophaned them It is not lawfull to sell them Waxe or Frankincense especially at their Candlemasse Feast nor bookes to vse in their seruice Our women may not performe a Mid-wiues office to them nor nurse their children 65. Thou shalt doe no worke on the Seuenth day Nothing that belongeth to the getting of Food or Rayment It is vnlawfull to walke on the grasse lest thou pull it vp with thy feet or to hang any thing on the bough of a tree lest it breake or to eate an Apple plucked on the Sabbath especially if the tayle or woodden substance whereby it groweth be on it or to mount on a horse lest he bee galled or to goe into water lest thou wipe thy clothes which holdeth also if they be moystened with Wine or Oyle but not in a woman that giueth suck who may wipe her cloathes for the more puritie of her prayers The stopple of a Vessell if it be of Hempe or Flax may not be thrust in though it runne especially if any other Vessell be vnder To mixe Mustard-seed with wine or water to lay an Apple to the fire to roast to wash the bodie chiefely with hot water to sweate to wash the hands to doe any thing in priuate which may not bee publikely done but some say it is lawfull priuately to rubbe off the durt with his nayles from his cloathes which publikely hee may not To reade by a Light except two reade together To set sayle but if thou enter three dayes before it is not necessarie to goe forth on the Sabbath to be carryed in a Waggon though a Gentile driue it If fire happen on the Sabbath to carrie any thing out but thy food rayment and necessaries for that day and that wherein the holy Booke lyeth to put to pasture Horses or Asses coupled together to receiue any good by the Light or Fire which a Gentile hath made for the Iew otherwise if he did it for himselfe To play on any Instrument to make a bed to Number Measure Iudge or Marry lest they should write any thing To reade at home when others are at the Synagogue To speake of buying and selling which it seemeth they obserue not To visite Field or Garden To Runne Leape or tell Tales c. All these on the Sabbath day are vnlawfull For dangerous diseases it is lawfull to violate the Sabbath Such are the three first dayes after a womans trauell c. But of this see also the obseruation of their Sabbath It is not lawfull to walke out of the Citie but their limited space but within the Citie as farre as they will though it bee as big as Niniuie 120. It is forbidden to hurt the Seed-members of Man or Beast Neither Males nor Females may be gelded or spayed and yet wee may vse such Beasts 126. It is punishable to know kisse or embrace one which is forbidden by the Law Leuit. 18. Therefore our Masters haue forbidden to smile on such or vse any meanes or tokens of Lust Likewise they haue forbidden men to know their Wiues in the day-time vnlesse it bee in the darke or vnder some Couering The same is forbidden to a drunken man and to him which hateth his wife lest they get wicked Children betweene them Also to follow a woman in the streets but either to goe before or besides her And hee which is not married may not put his hand beneath his Nauell nor touch his flesh when he maketh water And because a man may not weare Womans attire neither may hee looke in a glasse because that is womanish 138. The fat may not bee eaten The fat of the Heart may but not that which is on the Inwards and Reines and Stomake and Guts and Bladder the rest may be eaten 176. If thy Brother bee poore thou mayest not abuse him to wit to base Offices as to vntie the shooe or to carrie Vessels to the Bath Concerning liberalitie to the poore they limit it at the fift part of a mans goods lest men should become poore by releeuing the poore 191. Thou mayest not lend to an Israelite on Vsurie nor borrow on Vsurie Nor be a witnesse or suretie in cases of Vsurie nor receiue any thing besides the principall especially on any Couenant going before 201. Hee that by constraint doth any thing worthy of Death although hee violate the Name of God ought not be slaine 213. Wicked men are not competent witnesses Hee is accounted wicked which transgresseth any Precept for which hee is worthy to be beaten A Theefe and a Robber is not sufficient to bee a witnesse after he hath made restitution Nor a Vsurer nor a Publicane nor he which is enriched by play nor Children till they haue beards except hee be twentie yeeres olde 222. The King ought not to multiply Wiues Our Masters say that the King may haue eighteene Wiues 225. If any of the seuen Canaanitish Nations shall come in the hands of a Iew hee ought to slay him 242. The Father or the Husband may disannull the vowes of their Children or Wiues And the Wise-men may release the vowes of those which repent of their vow A Sonne of thirteene yeeres and a day and a Daughter of twelue and a day if they be out of their Parents tuition haue power to vow A bastard may not marry an Israelites daughter to the tenth generation 308. Their are fiftie defects which make a Man or Beast vncapeable of Sacred Functions to bee either Sacrificer or Sacrifice fiue in the Eares three in the eye-lids eight in the eyes three in the nose sixe in the mouth twelue in the seed-vessels sixe in the hands and feete and in the bodie foure c. Besides there are foure-score and tenne defects in Man which are not in a Beast No defect vnlesse it bee outward maketh a man vnfit §. III. Of their affirmatiue Precepts 12. EVery one ought to teach his Sonne the Law Likewise his nephew and Wisemen their Disciples and he which is not taught it of his Father must learne it as he can He which teacheth another the written Law may receiue a reward but not for teaching the Traditionall 13. Rise before thine Elder That is saith R. Iosi a Wiseman although young in yeeres To him thou must rise when hee is foure cubites distant and when he is passed by thou mayest sit downe againe 16. The sinner must turne from his sinne vnto God And being returned he must say I beseech thee O
Christians more vnnatural against his brother but most most vnnatural and monstrous against his sonne Selym. His conquests were in Cilicia Caramania and Peloponnesus Selym not content to haue thrust his father out of the Throne aspired to a further effect of aspiring ambition depriuing him of life from whom himselfe had receiued it To this end he corrupted a Iew Baiazets Physician whom Knolles calleth Hamon but Menauino an eye-witnesse nameth him Vstarabi who with the powder of beaten Diamonds poysoned him and for reward when hee claymed Selyms promise had his head stricken off in the Tyrants presence So much did he hate the Traytor whose treason he so much loued The body of Baiazet was embalmed and interred at Constantinople in a beautifull Sepulchre neere to the Meschit which himselfe had built and Priests were appointed which should euery day pray for his soule Two of his Pages did Selym put to death for wearing blacke and mourning apparell for their Masters death and three others whereof Menauino was one hardly by intreatie of Selyms daughters and some Bassaes escaped This Viper that spared not his father proceeded with bloudie hands to make an end of the rest of his Ottoman-kindred beginning with fiue sonnes of his brethren and adding the remnant as hee could bring them into his power And hauing thus founded his Throne in bloudie cruelties of his owne at home no maruell if abroad his proceedings were no lesse cruell and bloudie towards his enemies Of whom the first which offered himselfe after his domesticall warres appeased was Ismael the Sophie who with thirtie thousand Persian Horse-men gaue battell to Selym notwithstanding his three hundred thousand Turks where was fought in Armenia neere Coy a terrible and mortall battell betwixt them the Turkes at last very hardly preuailing by helpe of their great Ordnance but so little cause had they to reioyce of their victorie that this is reckoned among the dismall and disastrous dayes termed by the Turkes The onely day of Doome The next yeere he entred againe into the Persian Confines and there tooke Ciamassum ouerthrew Aladeules the Mountaine King who raigned in Taurus and Antitaurus and slew him But his most fortunate attempts were against Campson Gaurus the Egyptian Soldan and his forces of Mamalukes whom by his multitudes notwithstanding their fame and valour not inferiour to any Souldiors of the world hee ouercame the Soldan himselfe being left dead in the place August 7. 1516. Neither had Tomumbeius his Successor any better successe but succeeded as wel in his fortune as to his Scepter who by treason of his owne and power of his enemy lost both his life and Kingdome all Egypt and Syria therby accrewing to the Ottoman Selym from thenceforth purposing to turne his forces from the Sunne-rising against the Christians in the West came to his owne Sunne-set the period of his raigne and life a miserable disease as an angrie Pursuiuant exacting and redemanding his bloudie cruell spirit an implacable officer of that implacable Tyrant to Tyrants and Prince of Princes Death who at last conquered this Conquerour or rather if his Epitaph written on his Tombe say true conueied him hence to seeke new Conquests His disease was a Canker in the backe eating out a passage for his viperous soule which made him rot while he liued and become a stinking burthen to himselfe and others He died in September 1520. hauing before bequeathed bloudshed and desolation to the Christians and ordained Solyman his sonne and heire executour of that his hellish Testament And further to excite him thereunto had left him the liuely counterfeit of himselfe with sundrie bloudie Precepts annexed His title therein written was Sultan Selym Othoman King of Kings Lord of all Lords Prince of all Princes Sonne and Nephew of God Wee may adde Heire apparant to the Deuill that breathed his last in bloud resembling him that was a Murtherer from the beginning CHAP. IX A Continuation of the Turkish Warres and Affaires together with the succession of the Great Turkes till this present yeere 1616. §. I. Of SOLYMAN the Magnificent SOLYMAN sir-named the Magnificent succeeded his Father Selym in place and surmounted him exceedingly in exploits Belgrade which ominous name did presage happinesse vnto him in his Warres and proceedings was the beginning of his Conquests wonne by the Turkes August 29. 1521. Rhodes receiueth him on Christmasse day 1522. but withall exileth both Cheere Christmasse and Christians Hee inuadeth Hungarie and in the field discomfiteth and killeth Lewes and slayeth or captiueth two hundred thousand Hungarians in that expedition 1526. Hee entereth Hungarie the second time 1529. and after some butcheries therein marcheth to Vienna in Austria where he lost fourescore thousand of his Turkes and then with shame anger returned In the yeere 1532. he returneth with an Armie of fiue hundred thousand men to whom Charles the fifth opposed himselfe and the Christian forces in greater numbers then hath in many ages been seene mustering in his Armie at Vienna two hundred and threescore thousand men whereof fourescore and ten thousand Foot-men and thirtie thousand Horse-men were old Souldiers to whom Solyman did not nor durst not bid battell Poore Hungarie rues in meane while whether he getteth or loseth in Austria being made his thorow-fare as he went and came After this he trieth his successe against the Persian where hee taketh Tauris and Babylon with the Countries of Assyria and Media Anno 1534. each of which had sometimes beene Ladie of the World At incredible costs he prepared a Fleet in the Red Sea 1537. and taking Aden and Zibyth two petie Kingdomes in Arabia by his forces besieged Dium a Castle of the Portugals in the East-Indies but without his wished successe For the Portugals still retaine their Indian-Seas and Traffique and not onely freed that their Castle from Turkish bondage but had meanes to fortifie it better by the Ordnance which the Turkes in their hastie flight had left behinde A more dangerous plot did Solyman meane while contriue against Christendome preparing his forces to inuade Italy and to that end was come to Aulona an Hauen in Macedonia with two hundred thousand Souldiers where Barbarussa and Lutzis Bassa his great Admirall met him with his Fleet to transport his Armie But Solyman first employed these Sea-forces on the coast of Italy and tooke Castrum his Horse-men which he had sent ouer in great Palendars carried away the people cattell and substance betwixt Brundusium and Tarentum fortie miles space all the countrey of Otranto terrified with feare of a greater tempest But the Venetians turned it from the rest of Italy vpon themselues notwithstanding their league by vnseasonable exacting of that Sea-courtesie the vayling of the bonnets or top sayles of some Turkish Gallies vnto them as Lords of that Sea for which neglect some of them were sunke Auria also the Emperours Admirall had surprised some of the Turkes stragling Fleet and
ruines testifieth her sometime proud buildings Hospitals Innes and Temples In Thagia is visited the Sepulchre of a holy Man which liued in the time of Habdul Mumen the Calif or Patriarch who wrought great miracles against the Lyons wherwith the Towne is much molested Ettedle a Mahumetane Doctor wrote a Legend of his miracles which Leo saith hee had read and supposed that they were done either by Naturall or Diuellish Magicke The Fessans after their Easter yeerely resort to his Tombe with such numbers of Men Women and Children and their Tents that they seeme an Armie It standeth from Fez an hundred and twentie miles so that their going and returning in this Pilgrimage lasteth fifteene dayes My Father carried mee yeerely thither when I was a Childe and since I haue beene there many times by reason of many vowes which I made being in danger of Lyons Where Zarfa stood the Arabians now sow Corne The Territorie of Fez hath on the West the Riuer Buragard the East Inaven on the North Subu and Atlas on the South Sella was built by the Romans sacked by the Gothes subiect since to Fez The buildings are of Mosaike worke supported with Marble Pillars euen the Shops are vnder faire and large Porches and there are arches to part Occupations All the Temples are beautifull In this Towne the Genowaies English Flemings and Venetians vsed to trade The Spaniards tooke it in the 670 of the Hegira but lost it againe within ten dayes Fanzara was destroyed by Sahid who with certaine Arabians besieged Fez seuen yeeres together and destroyed all the Villages in the Countrey about Mahmora was made famous by the slaughter of the Portugals whose bloud dyed the Sea three dayes together blushing to see the barbarous Barbarian spill so much Christian bloud Leo was there present and numbreth the slaine Christians at ten thousand besides the losse of their Ships and Ordnance whereof the Moores tooke vp foure hundred great Brasse Peeces out of the Sea in the yeere of the Heg. 921. HONDIVS his Map of the Kingdome of Fez FESSAE REGNUM §. II. Of the Citie of Fez as it was in LEO's dayes and the Customes of the Inhabitants THe Citie Fez or Fesse was built in the time of Aron the Caliph in the 185. yeere of the Hegira or Mahumeticall computation It had this golden Title because on the first day of the Foundation there was found some quantitie of Gold Gasper Varerius and Aldrete are of opinion That the Riuer Phut so called of the sonne of Cham before mentioned is this Riuer of Fez by the Arabians thus altered and that this Riuer gaue Name to the Region and the Citie which opinion is also recited by Leo. The Founder was named Idris Arons neere kinsman to whom the Caliphaship was more due For he was nephew of Hali Mahumets cousin who married Falerna daughter of Mahumet and therefore both by Father and Mother of that kindred whereas Aron was but in the halfe-blood being nephew to Habbus the vncle of Mahumet Howbeit both these Families were depriued of the Caliphate and Aron by deceit vsurped For Arons Grandfather fained himselfe willing to transferre that dignitie to Hali and caused the house of Vmene to lose it and Habdulla Seffec became the first Caliph who persecuted the House of Hals openly chasing some into Asia and some into India But one of them remayned in Elmadina of whom because hee was old and religious he had no great feare His two Sonnes grew in such fauour with the people that they were forced to flee and one being taken and strangled the other which was this Idris escaped into Mauritania where hee grew in such reputation that in short time he got both Swords into his hand and dwelt in the Hill Zaron thirtie miles from Fez and all Mauritania payed him tribute Hee dyed without issue onely hee left his slaue with Child she was a Goth become Mahumetan and had a sonne which after his father was called Idris Hee succeeded in the Principalitie and was brought vp vnder the discipline of a valiant Captaine named Rasid and began to shew great prowesse at fifteen yeeres He afterwards encreasing in power built on the East side of the Riuer a small Citie of three thousand Families After his death one of his sonnes built another Citie on the West side both which Cities so encreased that there was small distance betweene them And a hundred and eighty yeeres after there arose ciuill Warres betwixt those two Cities which continued a hundred yeeres And as Aesops Kite serued the Mouse and Frog so Ioseph of the Luntune Family apprehending this aduantage tooke both their Lords and slew them and thirty thousand of the Citizens He brake downe the walls which parted the two Cities and caused many Bridges to be made and brought them both to be one Citie which he diuided into twelue Wards The Citie is now or at least in Leos time was both great and strong It seemes that Nature and Art haue played the Wantons and haue brought forth this Citie the fruit of their dalliance Or else they seeme Corriuals both by all kind Offices seeking to winne her loue So doth the Earth seeme to dance in little Hillocks and pretie Vallies diuersifying the Soyle so doth the Riuer disperse it selfe into manifold Chanels no sooner entring the Citie but it is diuided into two Armes wherewith it embraceth this louely Nymph and these subdiuided as it were into many Fingers in variety of Water-courses insinuating it selfe vnto euery Street and Member thereof and not contented thus in publike to testifie affection findes meanes of secret intelligence with his Loue by Conduit-pipes closely visiting euery Temple Colledge Inne Hospitall the speciall Chambers of his Spouse Yea and almost euery priuate house from whence with an officious seruice he carrieth the filth that might offend either sight or sent of his Bride which still enjoying he wooeth and euer wooing enjoyeth Only in hot Seasons he hath a cold suit for the Riuer is dry but then he hath six hundred Fountaynes to speake for him in his absence Neither is Art behind in his proffered courtesies but still presents her with Mosaike workes as Chaynes and Iewels to adorne her with fine Brickes and stones framed into most artificiall Fabricks both louely for delight and stately for admiration The roofes of their houses are adorned with Gold Azure and other excellent colours which are made flat for the Inhabitants vse and pleasure whose Houses are richly furnished euery Chamber with a Presse curiously paynted and varnished And who can tell the exquisitenesse of the Portals Pillars Cisternes and other parts of this Cities furniture Which if they be not now so excellent as when Leo liued here yet it is worth the sight to looke vpon it with his eyes as then it flourished before the Court was remoued thence to Marocco or the deuouring bellies of Time and Warre had impaired her Beauties Once let the Temples therein a
father and brethren when they were Prisoners fiue yeeres in the hand of the Xarife Muley Buhason was King of Velos de la Gomera and after that Fez was lost by Ahmat hee by the ayde of Salharaes Gouernour of Argiers recouered it againe hee was slaine by treason by one of his Guard in a battell against the Xarife He left three Sonnes Muley Naçar a Bastard and Muley Mahamet which was his eldest Sonne legitimate and Muley Yahia which yet liueth Muley Mahamet succeeded his father but was presently forced to flye leauing the Xarife in possession of all his estates and dying within few yeeres left one Sonne a child called Muley Halal which is this present pretender Muley Halal being a child was carried to the Mountaines of Tarudante beeing named for King but being not able to recouer his estate nor able to resist the power of the Xarife he fled into Christendome where he yet remayneth together with his Vncle Muley Yahia who being Sonne vnto a Christian woman fled presently into Christendome with his mother when his father King Bahason was slaine as aforesaid FINIS AN ALPHABETICALL TABLE OF THE PRINCIPALL THINGS CONTAYNED IN THIS WORKE A AArons Priesthood 121. 122. Abares a Scythian Nation 363 Their descent Habitation ibid. Abas the Persian King 386. 387. An appendix touching him out of Sir Anthoney Sherley 388 389. seq His dealing with the Turke and Christians and Iesuits lyes of him 394. 395 Abasian Line of Chaliphas 235 Abassia vide Aethiopia Abasens 225 Abasian Chaliphaes 236 Abassine or Abissine why so called 734. and Elhabaschi ibidem Their Language and Arabian Ofspring ibid. They know not the ancient Letters in the Aethiopian Monuments 237 The seuerall Countries of Abassia 749. Riuers Lakes ibid. Soyle Fruits Creatures 750. Customes priuate and publike 751. Their estimation of blacke 721. Their present miseries 752 Abdalla Father of Mahumet 241 245 Abdalmutalif Mahumets Master or as some say his Grandfather 241 Abdimelec 234. His acts ibid. Abdul Mumen 692. He intituled himselfe the Prince of Beleeuers ibid. Abed Ramon his Acts 234. 705 Abels Sacrifice respected how 28 Abbies built in Turkie 282. 308 in Iapon 597. 598. vide Monasteries Abis a strange accident there 225 226 Abraham his supposed Martyrdome 45. Cast into Prison and banished 52. Inuenter of Astrologie 55. His Temple and Well 64. His Letters 82. An Idolater 95. His History and others testimonies of him 95. 96. His yeeres reckoned 153 His supposed Booke 162. Posteritie by Keturah 224. 270. Saracens dreames of him 264 254. 269. Postellus his like conceit 642 Abram King of Acem 612. 613 Abydus a place in Mysia where was a famous Temple of Venus in remembrance of their libertie recouered by an Harlot 334 Abydenus his testimony of the Floud 34. Of the Arke 35. Of Nabuchodonosor 49 Accaron and the worship there 81 136 Acen Achin Achi or Acem in Samatra the History of their Kings 612. 613. The Kings Letter 614. His cruelties 615 Achilles worshipped in Leuce and tales of his Temple 399 Achmat or Achmet the Great Turke 228. 229. 288. 289 Sultan Achmets Person Family Gouernment and greatnesse of State 288. sequitur 291. 292. 293. Hee reigned about fifteene yeeres 293. 294 Acra Aelia 94 Acusamil 885 Adam greatest Philosopher 14. 18 Adams Hill in Seylan 17 Adam his generall and particular calling 20. His happinesse before his fall 18. 19. His many sinnes in the fall 21. 22. Nakednesse Punishment 22. 23. First and second Adam compared 24. His sinne how ours 25 Adam taught by God taught his children to sacrifice 27. 28. Supposed to liue and dye at Hebron 29. Mourning for Abel ibid. The conceits of Zabij touching him 52. His buriall 53. Iewish Dreames of Adam 160. 178. 205. Taught by Raziel 161. His Cellar Mahometicall Dreames of him 252. 253. seq Adam acknwledged by the Bramenes 547. 548 Adam Baba in Zeilan 277. Their fancies of him ibid. Adams viz. William Adams his trauels and voyage to Iapon 588. 589. seq Adad Assyrian God 66. The Sun ibid. Adadezer K. of Aram Zoba 73 Adega Mahomets Wife 241 Adel and Adea their situation and description 754 Adiabena a Kingdome in Assyria 35. 63 Adona a name of God what it signifieth 4 Adonis Fable Feasts Rites and Riuer 78. 79 Adrian Emperour 72. Founder of Aelia 142. His testimonie of the Aegyptians 626. His destroying of Antinous 646 Adriaticke Sea which so called 575 Adrimachidae their habitation Rites 667 Adultery how punished by the Iewes 99. 205. By the Arabians 238. Alcoran 251. Tartars 416. Pataneans 495. 496 In Bengala 509. Of the Bramenes 547. Turkes 299. In Guinea 717. In Aethiopia 739. Madagascar 799. Florida 851. Mexico 877. Nicaragua 888. In Brasill 918. In Iapan 560. 591. In Iaua 611. 612 Adultery how esteemed by the Arabians 228. How tryed at Guinea 716. 717 Aelia Capitolina 93 Aegyptians first Authors of Idolatry 631. Worshipped men vnder other names ibid. Conuinced by Abraham 95. Conquered by the Saracens 657. By the Christians and by Saladine 657. By Selim 283. 284 Aegypt why so called Aegypt and Mesre and other names 626 How bounded and a discourse of Nilus 627. The number of Aegyptian Cities and workes of their Kings Cham and Chemmis 630. 631. Their Temples and exceeding summes whereto they amounted 631. Sesostris and other Kings 632. Pyramides the Labyrinth Sphynx Lake Meris and their Sepulchres 633. 634. Their Osiris Isis Orus and other Legends 635. 636. The Land diuided to their King Priests and Souldiers ibid. Their baudy orders and beastly Deities 636. Reasons of Religion to Beasts 637 Mysticall exposition ibid. Their worship water fire a man the Beetle 635. 637. Manifold mysteries ibid. Hermes Trismegistus 637 Hierogliphicks ibid. their Idols how deified ibid. their Apis and other Beasts deified or sacred how nourished and respected 638. Cost bestowed on the Funerals of them 639. Description and consecration of Apis ibid. His History and Mystery 639. Other Oxen worshipped ibid. How they respect Beasts in these dayes 640. What beasts fishes fowles generally What in seuerall places worshipped ibid. Meats prohibited amongst them 641. Serpents Farts c. Worshipped ibid. Their Sacrifices Circumcision and Swine 642. 643. Their manner of tillage or sowing the ground ibid. Their Oaths Priests Magicke and Sacrifices 643. Gymnosophists Sanctuary Feasts ibid. The Oracles and Knauerie of Isis Priests 643. Their inuentions and conditions 644. 645 Rogues why called Aegyptians or Gypsies 646. Acts of the Persians in Aegypt 647. Their Greeke Schooles and Librarie 648. 649. Deuotions and Temples of Serapis 650. Knauery of Tyrannus 651. The acts of Romans Iewes Saracens in Aegypt 652. The building of Cairo 654. The state of it and Alexandria 655. Present Aegyptians 656. Diuers successions and alterations in Aegypt ibid. Her Sects 657. Mamalukes maruellous actiuitie ibid. Christians there 658. Their Chronologie 660. 661. Ancient Kings 662. Who reigned when Moses passed the Red Sea 663. Chalifas 664. Mamalukes
Angels in grace that we may be like vnto them in glory than prie too curiously into their Nature to our vnderstandings in manner supernaturall and endeauour more in heeding the way which leadeth to that Heauen of the Blessed than busie our wits too busily in describing or describing it Onely thus much wee may obserue thereof that it is beyond all reach of our obseruation in regard of substance not subiect to corruption alteration passion motion in quantitie many dwelling places most spacious and ample in quality a Paradise faire shining delightsome wherein no euill can be present or imminent no good thing absent a meere transcendent which eye hath not seene nor eare heard nor the heart of man can conceiue Where the Tabernacle of GOD shall be with men and he dwell with them and shall be all in all vnto them where the pure in heart shall see him and euen our bodily eyes shall behold that most glorious of creatures the Sunne of righteousnesse and Sonne of GOD Christ Iesus Embracing these things with Hope let vs returne to Moses his description of the sensible World who sheweth that that Heauen and Earth which now wee see were in the beginning or first degree of their being an Earth without forme and void a darkned depth and waters a matter of no matter and a forme without forme a rude and indigested Chaos or confusion of matters rather to be beleeued than comprehended of vs This is the second naturall beginning For after the expressing of the matter followeth that which Philosophers call a second natural Principle Priuation the want of that forme of which this matter was capable which is accidentally a naturall principle required in regard of generation not of constitution heere described by that part next vs Earth which was without forme as is said and void This was the internall constitution the externall was darknesse vpon the face of the deepe Which Deepe compriseth both the Earth before mentioned and the visible Heauens also called a Depth as to our capacitie infinite and pliant to the Almightie hand of the Creator called also Waters not because 〈◊〉 was perfect waters which was yet confused but because of a certaine resemblance 〈◊〉 only in the vniformity thereof but also of that want of stability whereby it could not abide together but as the Spirit of GOD moued vpon these waters to sustaine them and as the Hen sitteth on her egges to cherish and quicken as Hierome interpreteth the word so to maintaine and by his mightie power to bring the same into this naturall order Heere therefore is the third beginning or Principle in Nature That forme which the Spirit of God the third person in Trinitie not ayre or wind as some conceiue being things which yet were not themselues formed by that action framed it vnto and after more particularly effected This interpretation of the Spirit mouing vpon the Waters agreeth with that opinion which some attribute to the Stoikes That all things are procreated and gouerned by one Spirit Which Democritus called the soule of the world Hermes and Zoroaster and Apollo Delphicus call Fire the maker quickner and preseruer of all things and Virgill most elegantly and diuinely singeth seeming to paraphrase on Moses words Principio Coelum ac Terras camposque liquentes Lucentemque globum Lunae Titaniaque astra Spiritus intus alit totamque infusa per artus Meâ—s agitan molem magno se corpore miscet That is Heauen first and Earth and Watrie plaines Bright Moone of Starres those twinckling traines The Spirit inly cherisheth Loues moues great body nourisheth Through all infus'd this All containes The first creature which receiued naturall forme was the light of which GOD said Let there be light a lightsome and delightsome subiect of our Discourse especially hauing lately passed such a confused and darke Chaos But here I know not how that which then lightned the deformed matter of the vnformed World hath hidden it selfe some interpreting this of the Sunne which they will haue then created some of an immateriall qualitie after receiued into the Sunne and Starres some of a cloud formed of the waters circularly moued and successiuely lightning either Hemisphere of which afterwards the Sunne was compact from which they differ not much which thinke it the matter of the Sunne then more diffused and imperfect as the waters also were earthie and the Earth fluible till GOD by a second worke perfected and parted them And to let passe them which apply it to Angels or men others vnderstand it of the fiery Element the essentiall property of which is to enlighten Yet are we not here passed all difficulties whiles some perhaps not vniustly would perswade the world that Fire as it is ordinarily in schooles vnderstood of a sublunary element is with worse then Promethean theft stolne out of Heauen where it is visible imprisoned in this their Elementarie World whereas Anaxagoras Thales Anaximenes Empedocles Heraclitus Plato Parmenides Orpheus Hermes Zoroaster Philo and others the fathers of the Chaldean Aegyptian Iewish and Graecian Learning account the Heauens and heauenly bodies to be Ethereall fire to which our sense also will easily subscribe And Patricius affirmeth that Ocellus Lucanus one of Pythagoras his Schollers was first Author of that former opinion from whom Aristotle borrowed it if it bee not stealth rather whiles hee concealeth his name Diuers late Philosophers also seeme to haue conspired to burne vp that fiery Element or rather to aduance it aboue this sublunary Region into the Aethereal Throne Let the Philosophers determine this when they doe other doubts in meane while let vs if you please vnderstand this Light of the Fire whether Aethereall or Elementarie or both or neither as in diuers respects it may bee For neither was this Light then as it seemeth locally separated from that confused masse and by expansion which was the second dayes Worke eleuated into her naturall place and after that it possessed the Sunne Moone and Starres saith our sense which thence receiueth Light and there in the Aethereall Region seeth new Starres and superlunarie Comets compact of Aetherall substance as the most diligent Obseruers haue recorded both procreated and perishing so that that which before was neither Aethereall nor Elementarie whiles there was neither Aether nor Element perfected after became Aethereall-Elementarie as beeing happily the matter of the Sunne and Starres of old and of these later appearances and also filling the Aethereall World in the higher and lower Regions thereof both aboue and beneath the Moone with the Light here mentioned and that vigorous heat which as an affect or an effect thereof procreateth recreateth and conserueth the creatures of this inferiour World No maruell if the Philosophers are still dazeled and darkened in this light not yet agreeing whether it bee a substance or qualitie corporeall or incorporeall when the
world All the world is of fire and water and earth and ayre Hee fastned a great company of not-wandring Starres and seuen wandring creatures ioyning fire to fire the earth in the midst and the water in the receptacles of the earth and the ayre aboue them Let the immortall soule lift her eyes vpwards not downewards into this darke world which is vnstable mad heady crooked alway emcompassing a blind depth hating the light of which the vulgar is carried Seeke Paradise The soule of man will after some sort bring God into it selfe hauing nothing mortall it is wholly rauished of God It resoundeth the harmony vnder which is the mortall body extending the fiery minde to the worke of pietie I desire not sacrifices and inwards these are playes flee these things if thou wilt open the sacred Paradise of piety where vertue and wisdome and the good law are gathered together If these things are harsh what would these obscurities be in his Theologie wherein he first placeth One beginning then a paternall profunditie of three Trinities euery of which hath the Father the Power the Minde Next in order is the Intelligible Iynx and after it Synocheus Empyraeus and Aetherealis and Materialis and after these the Teletarchae after which the Fontani Patres Hecate and such a rabble of names follow that the recitall would seeme to coniure the Reader into some Magicall maze or circle They which are curious of those inextricable labyrinths may resort to Psellus Patricius and the Platonikes which ascribe these things to the Assyrians and Chaldeans as they doe to Zoroaster also Delrio and Patricius finde sixe of the Zoroasters mentioned in Authors Goropius after his wont paradoxicall none at all the first of which was inuentor of this Magike a Chaldaean supposed to liue in the time of Abraham Berosus first and after Iulianus a Magician both Chaldaeans communicated these mysteries to the Greeks and diuers of those Heretikes in the prime age of the Christian Church were not a little sowred with this Magicall leauen as appeareth by Iraeneus Epiphanius Augustine and others that write against them Basilides his Abraxas the mysticall Characters of which name make three hundred sixtie fiue the number of dayes in the yeere and of heauens after his opinion is supposed the same with Mitbra the Persian Deitie and hence to haue deriued his Magicall descent which wee may note of others if this belonged not to another labour The Magi had one chiefe among them in their Societie called by Sozomene Princeps Magorum Cicero affirmeth that none might be Kings of Persia before they had learned the discipline of the Magi neither was it any more lawfull for euery one to bee a Magus then to be a King Such was their estimation in Persia Strabo tels that they vsed carnall company with their mothers and when they are dead are cast forth vnburied to bee a prey to the Birds Heurnius maketh Zoroaster Author of incestuous copulations of all sorts and of the not-burying rite but either to burne or cast forth the carkasse yea Authors write that he himselfe desired and obtained to be consumed with fire from heauen Nothing seemed to them more vnlucky signe of former lewdnesse then that no bird or beast would prey on their dead And the souldiers which sickned in their Armies were laid forth yet breathing with bread water and a staffe to driue away the beasts and fowles which yet when their strength failed them easily deuoured both the meat and keepers If any recouered and returned home the people shunned him as a ghost nor would suffer him to follow his former trade of life till he were expiated by the Magi as it were restored again to life The Romans in pittie passing thorow some part of Persia where they found a carkasse in the field buried it but the night following in a vision a graue old man in habit of a Philosopher reproued that fact willing them to leaue the naked bodie to the dogs and birds and the mother Earth saith hee will not receiue those which haue polluted their mothers Which in the morning they found verified the earth hauing vomited vp that carkasse which there lay on the top of the graue The Magi hereby appeare to haue had intercourse with the deuill as by their predictions also of Sylla Ochus Sapores and others mentioned by Paterculus Aelianus Agathias and other Historians Thus were the Magi buried in the bowels of beasts and birds Tully saith that the other Persians were wrapped in waxe and so preserued The Ostanae and Astrampsychi are by Suidas reckoned successours of the Magi. Hierome citeth out of Eubulus three kindes of the Magi the most learned of them liued onely on meale and hearbes Pausonias reporteth that in Lydia in the Cities Hierocesarea and Hypaepo he saw Temples hauing Persian surnames and in euery of those Temples a Chappell and Altar whereon were Ashes not like in colour to the ordinary sort The Magus entring into the roome layeth drie wood on the Altar after that hee hath set his mitre on his head and then at the name of a certaine God singeth barbarous hymnes which the Greeks vnderstand not out of the booke which being done the heape is fired and the flame breakes forth Diogenes Laertius relateth that these Magi spent their time in the seruice of their Gods offering vnto them prayers and sacrifices as if none but they might bee heard they disputed of the substance and generation of the Gods whom they reckoned to bee the Fire Water and Earth They reprehended Images especially such as made a differing sexe of Male and Female among the Gods They discoursed of Iustice To burne their dead bodies they held it impious but to lye with their owne mothers or daughters they accounted lawfull They practised Diuinations and fore-tellings affirming that the Gods appeared to them that the ayre was full of formes or shapes which subtilly and as it were by euaporation infuse themselues into the eyes They forbad outward ornaments and the vse of gold Their garments were white the ground their bed Hearbs Cheese Bread their food Aristotle saith that they held two beginnings a good spirit and an euill calling the one Iupiter and Oromasdes the other Pluto and Arimanius Empedocles translated this plant into Philosophy and long after Manes a Persian heretike into Diuinitie Theopompus addeth these opinions of theirs That men should againe be restored to life and become immortall and that all things consisted by their praiers Hecataeus that the Gods were begotten Clearchus that the Gymnosophistae descended from the Magi. Thus farre Diogenes Plutarch in his Treatise de Osir Isid citeth approueth and applyeth the opinion of the Magi vnto many others which they conceiued touching their two beginnings Arimanius and Orimazes for whereas they saw such a mixture of euill in euery good which made Salomon to brand them all with the title of
to the youths men of riper age as masters of Manners The children come not in the Fathers sight till fiue yeeres of age or as Valerius Maximus hath till seuen and especially learne truth they were taught by these Prefects the rules of Iustice not by bare rules but by examples for which cause also Augustus would haue the Senators children present in the Court Yea a good part of the day was to this end spent by those Prefects in hearing and deciding such cases as fell out amongst these their schollers about thefts reproaches or other wrongs Next to Truth and Iustice they learned Sobrietie Abstinence Continence and Temperance wherein they were well furthered by the examples of their Masters neither might they eat but in their presence and with their leaue and that not of the choisest fare but bread and cresses whereto they added drinke from the next riuer They planted in them a hatred of vices especially of lying and in the next place of debt which cannot but bee attended with much disquiet and therefore wisely did Augustus command to buy him the pillow of a Roman Gentleman that died incredibly indebted as if there had therein rested some sleeping power whereon one so much indebted could take any rest Ingratitude was as little gratefull as the former and by the Persian lawes ingratefull persons were subiect to accusation and punishment as not Xenophon onely but Marcellinus also hath marked howsoeuer Seneca findes such a law onely amongst the Macedonians which perhaps was hence borrowed They hated such as forsooke their friends and country-men in need Their awfull respect to their parents was such that they might not sit in the mothers presence without her leaue the father had tyrannicall power ouer his children for life and death That which was vnto them vnlawfull in deed was not permitted in obscene and filthy words to bee spoken Thus were the Noble-mens children brought vp neere the Palace gates and in the Prouinces neere the gates of the Deputies or Gouernours For bodily exercise they learned to shoot to cast darts to ride and manage vnruly horses and to fight on horse-backe And this was their education till seuenteene yeeres of age at which time they were of the second ranke of Springals and youths and for ten yeeres after did not repaire home at nights but lay and abode in this Court or Colledge When the King went on hunting halfe of them attended him in armour Their dyet was the same but somewhat larger as is before related of the children and in hunting if it continued two dayes had but one dayes allowance They vsed to run long races of thirtie or fortie furlongs they exercised the sling leaping and wrestling the King propounding rewards to the Victor The helpe of these were vsed by the Magistrates against robbers murtherers and the like wicked persons as also of the Men which was the third order the Seminary of Magistrates and Souldierie of the Persians till they were fiftie yeeres old or somewhat more at which age they were freed from musters and forraine employments but at home were employed in publike and priuate iudgements None might attaine this honour in Age but by those degrees before expressed nor might any haue that education but the children of the rich which were able to beare the charge It was vnlawfull amongst the Persians to laugh in loud manner openly or openly or by the way to doe the easements of nature by siege vrine or vomit or to make water standing §. V. Of the Persian Luxurie and Marriages Funerals c. BVt this ancient Persian discipline and sobrietie with wealth and loosenesse were afterwards corrupted especially in drinking to represse which the Kings made an order Est. 1. that none should bee compelled to forget their health in remembring of healths or other Bacchanal deuices whereof would GOD wee had lesse cause to complaine The vse of Harlots were also added to their drinkings which when the Embassadors sent to Amyntas King of Macedon to demand Earth and Water which was the Persian custome when they exacted full subiection and possession extended to Matrons Alexander his sonne sent young men armed in womens habite amongst them which quenched their hot flames of lust with their bloud Hence haply it was that Assuerus would needes make shew of Vashti the Queene in his magnificent Feast which occasioned her depriuation and Esters succession Amidst their cups they consulted of warre and weightie affaires but some say they decreed not till afterwards The Persians vsed banquettings vnder Arras hangings before the time of Attalus from whom the Romans first borrowed the vse of them of his aula or hall hanged therewith calling them aulaea But the wals of the richer Persians were hanged with them the floures spread with costly carpets their cupboards furnished with rich plate their bodies shining with curious costly ointments their kitchin stored with garlick as a preseruatiue against serpents and venemous creatures their chambers swarmimg with Concubines yea mothers daughters and sisters wedded and bedded with them their second seruices celled in Scripture The banquet of wine when after the belly full farced with meats with which they dranke water they had other tables set with wine on which they gaue a new onset as a fresh enemy these and the like excesses would glut our Reader Loth were I to bring him to their mourning rites in which they shaued themselues their Horses and Mules they vsed sackcloth and entred not the Court they couered the face of such as incurred the Kings anger as we reade of Haman Their executions were flaying crucifying burning burying aliue stoning cutting asunder c. This pertaineth to their religion their diuination by lots as before Haman they perhaps the Magi cast Phur that is a lot from day to day and from month to month to see which would be the most lucky and fatall time for his mischieuous plot against the Iewes Their mariages they celebrated in the Spring and on their mariage day the husbands eate nothing but an Apple or the marrow of a Camel The Persians are accounted authors of making Eunuches which Petronius Arbiter and M. Seneca impute to the curiositie of their lust which might thus be longer serued of them They vsed in salutation to vncouer or put off the Tiara Here I might lade you with the Persian wardrobe the length and varietie of their garments and I might tell you of their earings and Iewels painting of their faces long haire of their kissing salutations if they were equall and of the knee of the superiour by the inferiour and adoration of the chiefe of their womans womanly detestation in the eagerest degree of hatred and indignation the fingering of wooll of their inhumane crueltie to the kindred of those which had committed some grieuous crime to punish all for the offence of one The Persians made banquets to their gods and gaue them the first fruits thereof
in his Seale ingrauen words of like effect as is alreadie shewed Mandeuill hath the same report Will. de Rubruquis saith that they haue diuided Scythia amongst them from Danubius to the Sunne rising euery Captaine knowing the bounds of his pastures which they feede in the Winter descending Southwards ascending in the Summer Northwards Their houses are moueable remoued on great Carts which containe twentie foot betweene the wheeles their houses on each side ouer-reaching fiue foot drawne by aboue twenty Oxen. When they take them downe they turne the doore alwaies to the South Ouer the Masters head is an Image of Felt called the Masters brother and another ouer the head of the good wife or Mistres called her brother fastened to the wall and betwixt both of them is a little leane one which is the keeper of the whole house Shee hath also at her beds feet a Kids skin filled with wooll and a little Image looking towards the Maidens and Women Next to the doore on the Womens side which is the East as the mans side is on the West there is an Image with a Cowes Vdder for the Women whose office it is to milke the Kine on the other side another with a Mares Vdder for the Men. When they make merrie they sprinkle their drinke vpon these Images in order beginning at the Masters Then goeth a seruant out of the house with a cup full of drinke sprinkling thrice toward the South and bowing the knee at euery time and this is done for the honour of the Fire Then performeth he the like superstition toward the East for the honour of the Ayre next to the West for the honour of Water and lastly to the North in the behalfe of the Dead When the Master holdeth a cup in his hand to drinke before he tasteth thereof hee poureth his part vpon the ground if he drinketh sitting on horse-backe hee first poureth part thereof on the Mane of the Horse After the seruant aforesaid hath discharged his cups to the foure quarters of the world hee returneth to the house and two other seruants stand readie with two cups and two Basons to carry drinke vnto their Maister and that Wife which lay with him the last night sitting together on a bedde Their Sooth-sayers or Inchanters are their Priests To this may bee added out of the Manuscript aboue mentioned their Diuination by three bones thorough which being first burned blacke the Diuinor lookes and if the sight passeth straight and right it is a good token but if it be inwardly crooked or broken hee then vpon this euill presage ceaseth from his enterprise Master Ienkinson trauelled with certaine Tartars which diuined by the blade-bones of sheepe sod and then burnt to powder which being mingled with the bloud of the sheep they writ therewith certaine Characters with diuers words and Ceremonies and thence diuined of their successe which they found true to their cost They vsed Diuination also by foure swords Mangu Can desired a conference betwixt the Christians Saracens and Idolaters to see which of them could make best proofe of his Religion The Moal Tartars professed to beleeue one onely GOD the Author of life and death but as the hand which is one hath diuers fingers so thought he and they that this one GOD was pleased with diuers waies of deuotion Their Priests were diuiners they were many but had one Captaine or chiefe Bishop who alwaies placed his house or tent before that of the great Can about a stones cast distant Hee had charge of the Waine which carried the Idols the other Priests had their places appointed them Some of them were Astrologers specially that High-Priest which foretold the Ecclipses of the Moone All the people prouided them their meat that they might not go out of their Tents When an Ecclipse happens they sound their Organs and Timbrels and make a great noyse and when it is past they make great feasting drinking and mirth They foretell Holy-daies and those which are vnluckie for enterprises No warres are begun or made without their word They cause all presents which are sent to the Can to passe through the fire they purifie the houshold of the dead by the like rite which before may not bee touched On the ninth day of May they assemble all the white Mares and hallow them at which the Christians must be present with their Censors They then cast on the ground new Cosmos and make a great feast They foretell the destinies of Infants newly borne and when one is sicke they diuine by charmes whether the disease bee naturall or proceed of Sorcerie They are themselues Witches Sorcerers Inuokers of the Deuill this they doe in the night setting flesh in the midst of the house readie boiled vsing charmes Timbrells and falling into mad fits are bound Then comes the Deuill and giues them answeres Thus much Rubruquis M. Paulus thus reporteth of their Religion They say that there is a GOD on high in heauen of whom lifting vp their hands smiting their teeth three times together euery day with Censer and Incense they desire health and vnderstanding They place a Table aloft in the wall of their house in the which is written a name that representeth this god They haue another which they call Natigay or Itogay of Felt or other stuffe in euerie house They make him a wife and children and set his wife on the left hand and his children before him which seeme to doe him reuerence This they call the God of earthly things which keepeth their children beasts and corne and when they eat they annoint his mouth with the fat and the mouthes of his wife children and then cast out the broth out of the doore vnto other spirits And when their God hath had his part they take theirs Of this Natigay they with like Ceremonies of lifting vp their hands and smiting of their teeth desire temperature of the ayre fruits of the earth children and such like Their wiues are exceeding chaste and obseruant and though they bee many yet can Rachel and Leah yea ten or twentie of them agree with a maruellous vnion intent vnto their houshold and other businesse whereby they are gainefull and not chargeable to their Husbands When they marry the Husband couenanteth with the Father of the Maide who hauing giuen him power to take her wheresoeuer hee shall finde her hee seeketh her among some of her friends where shee hath then of purpose hidden her selfe and by a kinde of force carrieth her away They marry with any except their owne Mother and Sister Their Widdowe 's seldome marry because of their seruice to their former Husbands in another world except the sonne marrie his fathers wiues or the brother his brothers because they can there in the next world bee content to resigne them to their former Husbands againe The women buy sell and prouide all necessaries into the house the men intending nothing but their Armes
after the Moores account which History is thus reported A certaine Foquere Talbie Heremite or Saint names giuen by diuers to the same called Side Hamet Ben Abdela liued in Wed Sowre forty dayes iourney beyond Marocco Eastward where sometime hee entertayned Sidan to his great content fleeing then to his Horne or defence in time of distresse This man the Moores report to be a great Magician that he could feed three hundred Horse at one pit of Barley and the same no whit diminished that he had foretold of plenty the last yeere which came accordingly to passe that hee could by his Art secure men from the danger of Gunshot Hee being of great reputation for Wealth Learning and Holinesse gathered a band of men and conducted them to Marocco Sidan with an Armie of sixteene thousand giues him battle at Marocco thee tenth of May 1612 and was ouethrowne For he went himselfe and led his Company on the mouth of the Ordnance without that mee he causing as the Moores report that the bullets should still remayne in the Peeces when they were discharged as he had often for the confirmation of his people made triall before setting fortie Gunners to shoot at as many others without harme by the like Art Thus hee lost none of his owne and many of the other were slaine Sidan fled to Safia and embarques his two hundred women in a Flemming his riches in a Marsilian This was taken by Don Liuys the Spanish Admirall wherein were thirteen chests of Gold or as Masten Ioseph Keble then at Saphia reported to mee fifty fardels of Arabike Bookes valued at a Million of treasure he saw ten of those fardels The other ship at Santa Cruz met Sidan and deliuered him his women Men were more necessary which he wanted and yet worse then their want some offered their seruice for pay and receiuing it forsook him whereby he was forced to flee into the Mountayns where he is said yet to remaine Side Hamet now called Mully Hamet Ben Abdela placed a Gouernour in Marocco another at Taradant the cheife City of Sus. Since I published these Relations certaine Letters haue beene printed and entituled Newes from Barbary which more largely discourse of this Saint That hee is about thirtie sixe yeeres very ciuill and plaine in habit his Turbant of course Calico his Alheik or loose Gowne of Lile Grogram a plaine Sword by his side hanged with a plaine leather thong a man of great Wisdome and Learning an Astrologer and Politician He hath drawne to him Alcaid Azus aforesaid the principall Counseller of the Land and many other Saints and principall men and since his comming hath married the Widdow of Muley Boferis He alledgeth certaine Prophecies which foretell these his proceedings in reuiuing their Law rooting out the Xeriffes and establishing peace in his Reigne which shall continue fortie yeeres after which Christ as hee saith shall come to iudgement The Talbies and learned men doe confesse that they find these Prophecies of him in their Bookes to wit both his name his beginning at Missa his course and certaine bodily characters as a Wart aboue his right eye a blacke or gray tooth before which Master Keble saith he saw a Ring in the palme of his right hand and a Spurre in his right foot a bunch of haire betweene his shoulders and others to the number of seuen all which agree to him At his beginning he put forth onely one Tent and a Kitchin and then resorted to him the Shrokies a Saintish people in their Law but otherwise in behauiour very Sauages of which a hundred and fiftie or two hundred serued him without pay with whom he brake Alhadge Lemiere his forces seruants to Sidan being fiue hundred strong His Shrokis encreased to fiue hundred with whom and others that added themselues by the way he ouerthrew Sidans forces three times before the battle Then did he subdue certaine Mountayners which Sidan nor his Father could neuer bring vnder By the way to Marocco hee was to passe a Riuer and warned his people that none should take vp water in their hand to drinke which some doing anon after dyed Comming to Dets where hee found a great Power to withstand him hee comforted his fearefull followers with promise that to morrow they should see more with him then against him and remoouing his Tents that night there seemed another Armie greater then theirs till they came at Dets and then vanished the enemies first with sight thereof hauing fled and left all to the spoyle This saith our Authour our Countriman M.W. with diuers others sweare they haue seene if any credit or the name of our Countriman bee to be giuen to a Renegado He himselfe with some other of our Nation went to see him and receiued kinde entertainment with promise of fauour to the English willing them to take knowledge that hee was sent by Gods appointment to releeue all of all sorts and to aduertise what they had seene saying they should see more strange matters come to passe meaning as they ghessed the conquest of Spaine France and Italy with which opinion he possesseth the foolish Moores For when hee hath set peace in those parts hee tels them of a Bridge recorded in their Writings to haue beene in former times which shall appeare in the mouth of the Straits to carry them ouer But what will bee the issue is vncertaine the people soone after beginning to disobey the Shabenites and Brebers robbing to the gates of Marocco Another reporteth that euery day they flee from him more and more and Muley Sidan is expected againe Him yee last left at Sancta Cruz from whence as by later intelligence I haue receiued he went to Side Hia another famous Foquere in the Mountaines of Atlas at whose Zowia or Religious House being arriued hee sate downe on a stone nor would enter till he had obtayned conference where they agreed on conditions that Sidan should leaue his tyrannies and proclayme pardon to the aduerse party Hia promising accordingly his best assistance This the next yeere 1613. was performed Sida Hia gathering an Armie of 50000. men most of which were Brebers of the Countrey of Hea or Haha with which hee marched towards Marocco Mully Sydan in the meane while had giuen diuers battles or slighter skirmishes to Mully Hamet with losse to himselfe notwithstanding his promise of seuen dayes sacke of Marocco to his Souldiers if they could recouer it Mully Hamet was neere Azamor at this approch of Hia from whence he made more haste then speed being then about fifteene thousand strong with a thousand Horse riding before and leauing the rest of his Armie to follow With it his handfull of men and heart full of manly courage he set vpon the great Armie of Side Hia three times peruayling but at last with multitudes was ouerthrowne his Horse first and himselfe after being slaine with a shot his wonted Deuill or Imposture now failing