〈◊〉 first of the sinne of Pride Cap. 14. AS the transgression and breach of those eight Commaundements formerly deliuered in the Turkes lawe is helde by them to be mortall and subiect to paines perpetuall so there are seauen other sinnes which the Turkes doe holde to be capitall and deadly and those are Pride Couetousnes Lust Gluttonie Sloath or Lazinesse Wrath and Enuy. In the committing of all which sinnes they doe thinke that there is such surpassing great impietie that they doe suppose it to exceede the guilt of all other manner of misdeedes whatsoeuer For they doe holde that all other offences be of a inferiour nature and are easie to be pardoned but they doe repute each of these former sinnes to bee mortall and that they drawe vpon the offendours necessarie punishment of damnation And heerein it seemeth that they doe agree with the errour of some Christians who doe imagine some sinnes in their owne nature to be veniall and othersome in theyr owne kinde to be deadly and not pardonable But that wee may see what the Turkes do thinke of those sinnes in particular wee will sette down that which is written of them seuerally in their Alcoran First this is a common saying amongest all Mahometists that Pride of all the deadly sinnes is the greatest For that as those which are prowde and high-minded woulde be preferred and goe before other men so doeth that sinne march in the forefront and hath the chiefe place aboue other sinnes They shew also howe that Lucifer for his pride was throwen downe from the glorious estate of an Archangell and from the highest heauens into the bottomlesse deapth of hell and that whereas he was at the beginning a most excellent creature farre surmounting all other creatures in glorie and beautie hee became euen in a moment a most vile and base abiect full of loathsomnesse and deformitie and much more contemptible than any creature eyther in heauen or on earth or vnder the earth Howbeit they say that hee hath many followers vppon the earth namely those prowd and disdainefull rich men who do not only not acknowledge that their wealth and riches commeth from God But when they are a little crossed with aduerse and contrary fortune they doe straightwayes poure foorth their blasphemies against the God of heauen And notwithstanding that for the most part they be causers and authours of their owne calamities eyther by their ill gouernement or by the abusing of their goodes or else by their vnhonest and corrupt liues yet they doe impute the cause of their misfortune vnto God vngratefully exclaiming and inueighing against his diuine maiestie whereas they ought with patient and thankefull heartes praise and magnifie him for his goodnesse In the same number also doe they reckon those rich men who doe vse wrongfully and iniuriously to oppresse the poore and to scorne and contemne them with intollerable disdaine little thinking though their consciences doe tell them otherwise that the poore man which is religious and godly doth much more deserue to haue their wealth and riches than themselues which haue them in possession For though the poore be exposed in this worlde to the scorne and reproofe of all men yet they holde them to be farre more rich in the grace and fauour of God And that in the last day of iudgement these worldely prowde rich menne shall lie prostrate at the feete of the poore whome they haue contemned whilest they heare the greeuous Sentence of theyr wrathfull Iudge pronounced agaynst them for theyr pride Which say they if rich men woulde well consider and ponder in their mindes they woulde then labour both to shew themselues thankefull vnto God for the riches which hee hath giuen them and with most bountifull handes and willing heartes to supply the wants and releeue the necessities of poore distressed persons The opinion of the Turkes touching Couetousnesse Cap. 15. TOuching Couetousnesse they doe think and affirme it to be the root of all euilles And therefore they doe teach that it is carefully to bee auoyded To this effect they doe reporte a notable Fable of Moses Who as they say at his being with God in Mount Synai did pray vnto God that it would please him to reueile and make knowen vnto him what kinde of man was of all others most abhorred and detested in the sight of God Wherevnto it was aunswered him by a vision from heauen that in that cittie which hee should first come into hee should finde an Hermitage seated in an out corner of the cittie and farre remoued from the inner partes thereof in which Hermitage was abiding an Hermite called BAVSESA a Chaldean who vsed to spend his time vncessantly in priuate reading and did neuer come abroad in the sight of people but once onely in euerie tenne daies Vnto whome for his daily sustenance there was giuen by diuine prouidence from day to day two Citrons or Pomegranates of the which notwithstanding he did eate but one euerie day And laying vp the other in store for feare lest he should in time haue some want wherof to eate he did most wretchedly defraud himselfe of that which God had most bountifully giuen him Afterward Moses comming to this cittie and hauing this vision still in memorie did seeke out the dwelling of this Hermit whome hee found very busie and intentiue to his reading and in his Cell hee did perceiue a huge heape of Citrons piled vp one vpon an other which for the most part were perished and rotten whereat Moses greatly maruelling did demaund of him in good termes what life it was that hee led Vnto whom this Hermit as one poore in wisdome and vnderstanding though rich and abounding in the humour of couetousnesse made this aunswere That hee did there leade a Dogges life Wherevnto Moses replying did aske him what he meant by that answere For quoth he in that thou art so busily giuen to thy Booke It seemeth vnto me that thou shewest thy selfe in manner of a wise man and a Philosopher but by the manner of thy answere I can coniecture thee to bee little lesse than a foole who knoweth not what belongeth either to wisedome or learning Truely said the Hermite I doe continually spend my time in studie to no other ende but onely to the intent I may obtaine of God a certaine liuing and assured means of sustenance For during al the time that I haue followed my book I neuer knew what it was to want Wel then quoth Moses and are not two of those citrons euery day sufficent to sustaine thee How is it then that I see more then the halfe part of thy allowance left vneaten and that thou canst suffer them rather to rotte and perish than that thou wouldest spend them for thy owne sustenance Mary quoth the Hermite that is the cause that maketh me afraide to eate all my store lest if God shoulde with-holde his hand and not continue his bountifull prouision towards mee I might then lacke wherewithall
Murther in great hatred and detestation and that there is no one sinne more odyous and abhominable And they saye that this was the second sinne that crept into the World after the Creation beeing first committed by cursed Cayne onely vpon enuie and despite against his brother Abell because that his Sacrifices were more acceptable vnto God than his owne That the first therefore that defiled and besprinckled the Earth with mans blood was Cayne and that he did fall from this sinne into manie other most filthie and detestable vices For they say that hee which durst commit so great and notorious a wickednes did not feare to offend in other sinnes lesse hainous and therefore God hauing laid his curse vpon him did in the end punish him with the like plague and tooke him away with the same kinde of death by which he had before made away his brother Moreouet it is sayd in their Alcoran That in the last Daye of the General Iudgement Cayn shalbe the formost man of all other sinners that shall first goe to hell for they are of opinion that there shall not anie Soule come into hell before the Day of Iudgement but that all the soules of wicked men departed are reserued in the fire of Purgatorie but in the last Day they say that Cayne shall lead the way to all others and be cast into hell before them and that then all other murtherers and manquellers shall follow after him Moreouer they doo affirme That when GOD cursed Cayne he did then also pronounce a Curse vpon all those that should commit Murther and Homicide and that al those vpon whome the Curse of God is falne are continually so tormented and disquieted in their Consciences as their mindes can neuer be quiet nor in rest but theyr harts are so ouerwhelmed with care sorrow and vexation that they are afflicted with all extremities of torments so that manie times by the iust iudgement of GOD they doo worke their owne destruction and imbrewe their hands in their owne blood Besides they say That as soone as anie Murther is committed the blood of the Partie murthered doth presently euen from the Earth crie and call to Heauen for vengeance And they are of a firme beleefe That God wyll neuer pardon this sinne being so hainous and detestable howsoeuer he be mercifull and gracious in remitting other sinnes and offences Howbeit if anie man doo kill and take awaye the life of another either by meere chaunce without mallice pretended and not in choler or in his owne defence and for the preseruation of his proper life or els in Fight against the enemies of the Mahometan Religion or in a iust and lawfull Warre vndertaken for the seruice safetie and defence of his Prince and Countrey in all these cases they thinke that God will easily shew mercy vnto such a one Notwithstanding they hold that there ought to be had a diligent and carefull regard that none willingly shed the blood of anie man nor incurre the guilt of this sin where they may by anie reasonable meanes shun and auoyd it These Opinions and Traditions of the Turkes touching Murther and Slaughter being not much amisle nor farre dissonant from the truth doo showe how greatly they detest and abhorre it And as theyr Opinions are most precise in hatred and detestation of this Vice so are they wonderfull extreame in the punishment of such Malefactours Insomuch that if one doo but set hand on his sword to strike another hee is presently apprehended and carryed to the Magistrate who causeth his skinne and flesh to bee mangled and cut with kniues in two three or foure places either more or lesse according as the qualitie of hys offence dooth deserue and afterwards they leade him vp and downe the Countrey for a spectacle that others by his example may abstayne from the lyke misdeedes The seueritie of which punishment dooth so terrifie them from this offence that you shall oftentimes see most mortall Enemyes to passe by one another and they dare not for theyr lyues offer to draw their weapons which they doo not of cowardize for they are a most couragious kinde of People but for feare of the Lawe and the displeasure of the Emperour If it happen that anie Murther or Man-slaughter bee committed in anie place the Inhabitaunts and Neighbours neere adioyning are bounde to apprehend the Malefactour and to deliuer him safe Prisoner into the hands of the Magistrate Which if either they doo refuse to doo or that by any occasion they suffer him to escape or if hee saue himselfe from beeing taken by flying awaye though it bee agaynst theyr wills yet are they then bounde to pay vnto the next kinsman of him that is slaine the summe of foure and twentie thousand Aspers as the price of his blood that was slaine and murthered But if the Murtherer or Man-slayer bee apprehended and sentence of death giuen against him he is sure to bee executed with most terrible and extreame Martyrdome and the next Kinsman of the Partie murthered hath full Authoritie giuen him to see Execution done with as great Torments as it shall please him To this effect it is written of a certayne Woman in the time of the Emperour Solyman who hauing her Sonne slaine in Constantinople tooke so great a pleasure and delight to bee reuenged for his death that shee went to the place of Iustice to see him executed where when shee saw that the poore Wretch was not able to endure the Tortures inflicted vppon him but that the exceeding paine of his torments did quickly end his life she was not contented with his death but with an incredible kinde of crueltie euen with her owne handes shee pluckt the hart out of his belly and did presently eate it in open viewe of all the People A strange and inhumane act in the execution of Iustice yet liuely discouering in what horrour and detestation that barbarous Nation holdeth Homicides and Murtherers vpon whome they accompt it not a sufficient reuenge that the Law doth shorten and cut off their liues but they doo thinke them also worthie to bee abandoned to the merciles crueltie of their accusers aduersaries as if no torments and punishments were sufficient to expiate the heinous guilt and hatefulnes of their bloudy trespasse Wherefore seeing this barbarous and rude people who in many things are guided onelie by Nature and doe liue after the manner and guise of bruite beasts and are straungers from the true knowledge of God and of his word doe so strictly enioyne men to beware of murther and doe so seuerely punish such malefactours howe much more earnestly ought all christians professing pietie and christian charitie endeuour to abstaine from this hatefull sinne of homicide The practise whereof sheweth men to be more cruel and vnnaturall than the bruite and sauage beasts and to be little better than Furies or Deuilles incarnate Of the doctrine and opinion 〈◊〉 â—â—e Turkes touching the seuen deadly sinnes
to feede mee By this aunswere Moses perceiuing that this Hermite had more confidence in the couetousnesse of his owne wretched humour than in the grace and goodnesse of God of whose largesse and liberalitie he had had so good experience He did soone iudge that there was not any vice more detestable than the sin of worldly couetousnesse In regarde whereof he reputed this Hermit to be a man most detested and abhorred of God aboue all others For this cause do all Mahometists firmely beleeue that all couetous men are vtterly destitute of the grace and fauor of God For that they doe aswel want euen that which they haue as that which they haue not And true it is say they that the philosophers and all such as are held to be wise do not knowe how to wish any greater plague vnto couetous men than that God woulde graunt them to liue long For the longer they liue the greater is their want and misery if not in regarde of their outward wealth and substance yet by reason of their cares and griefe of mind wherewith they are vncessantly perplexed and tormented Of the opinion of the Turkes touching the sinne of Lust. Cap. 16. IT appeereth by the Turkish Alcoran and other Bookes of their lawe That the Mahometan religion doth esteeme the sin of lustor vncleannes to be no lesse hateful and abominable than any other of the deadly sinnes whatsoeuer In regard whereof euery man is precisely commaunded by their lawe to take a lawfull wife and to be married to the intent they may eschew and auoyd all occasions of fornication and vncleannesse Notwithstanding at this day the seueritie and strictnesse of that lawe is vtterly neglected and the memorie thereof seemeth to be altogether abolished or layed asleepe insomuch as that Nation is not more inclined to any one sinne than to this sin of lechery For they are so polluted with the filth of vncleane lustes that they are not contented with the abuse of women for the satiating of their beastly humours but they are so outragiously giuen ouer to the abominable sin of Sodomie that it is impossible without horror to be vttered And albeit the law of MAHOMET doth command that Sodomites shuld be stoned to death yet the contagion of this detestable sin enormity hath so ouerspread all degrees of men and the practise therof is growen so common and vsuall amongest them that this lawe of theirs seemeth eyther to bee abrogated or forgotten or cleane neglected and contemned For they are altogether carelesse to put the same in execution either for the punishing or for the restraining of this abomination neither doe they any whit regarde that which is written in their Alcoran to wit How that those which are polluted with this corrupt filthy vice are sure to be tormented most extremely not onely in this worlde but in the worlde to come both in soule and bodie Besides in one of the Bookes of their Prophet MAHOMET they haue an example propunded and layde downe vnto them by which they are learned and taught as it were by experience how seuere a iudgement is reserued for such offendours and how terribly the diuine iustice doeth plague such vncleane and prophane persons For there it is written That in the dayes of MAHOMET there was one which was very importunate vppon a young youth to haue abused him whom finding vnwilling to yeelde vnto his desire and seeing that by faire meanes and intreaty he could not obtaine his purpose he beganne to presse him by force and violence But the young man still refusing to condescend vnto him at length fledde from him and sought by flight to auoyde the abuse offered him But being hardly followed and pursued by the other and finding little hope or meanes to be rid of him he drew his dagger and sodainely turning about vpon him hee stabbed him into the belly and so hauing giuen him a mortall and deadly wound he saued himselfe from the iniurie intended against him Herevpon the brethren of him that was slain accused the yong man of murther causing him to be apprehended and imprisoned sought to haue had him executed by publique order of Iustice for the death of their Brother Insomuch as being brought to hys triall hee there shewed vppon what occasion hee was drawen to doo that deed Mahomet hauing heard the whole discourse and the manner of the fact presentlye gaue sentence for the yong man and pronounced him to bee guiltlesse and that the other was iustly slaine And he affirmed openly That such men were for euer damned both in soule bodie that were defiled with such damnable lustes and vncleane desires Notwithstanding the Accusers denying that to be the cause of the Homicide did therefore still importune him that the Prisoner might haue the Law Whereupon Mahomet commaunded them presently to see the body of their Brother buryed and that they should set good watch and ward about the graue or sepulture where he should be laid saying that the next day he would giue a finall iudgement vpon the Man-slayer according as the Law required This done the daye following the Accusers came again before Mahomet and pursued the cause against the Prisoner Then Mahomet demaunding of them by what death they would haue the Party executed They answered euen with the same with which he made away their Brother Whereupon Mahomet commaunded them to repaire presently to theyr Brothers sepulture to see how manie wounds their Brother had receiued saying that hee would take order that the Murtherer should bee put to death in the same manner and with the like number They hauing opened the sepulcher found not anie bodie within it but sawe the emptie place all filled with a darke fog or myst and with a most filthie stench Whereat beeing greatly abashed and astonished they returned backe againe to Mahomet and not without horror reported vnto him what they had seene But he demaunding of them if they had thoroughly searched all the corners of the sepulcher And they affirming that they had Then may you plainly see quoth hee you haue iust cause to coniecture that Sathan hath taken away your Brother both bodie and soule as being a most impure and lewd man and that this yong man is guiltlesse of your Brothers blood and is therefore to be dismissed without anie punishment By this example did MAHOMET say they make it euident That without all doubt there is a Plague ordained of God for all those who do defile themselues with anie vncleane filthie lust Notwithstanding because that MAHOMET in this case did commit the punishment of this sinne vnto the diuine iustice and vengeance Therefore do not these Miscreants the Turkes at this day appoint or set down anie paines for that vice but do referre the same to the Iudgement and Tribunall Seate of God not sparing in the meane time to pollute themselues with all kinde of viciousnes and vncleane lusts wherevntoo they doo abandon themselues with all loosenes
and licentious libertie The Opinion of the Turkes touching the sinne of Gluttonie Cap. 17. THe sinne of Gluttonie they do repute nothing inferiour to anie of the other dead-sinnes For they hold the same to be verie odious in the sight of God because as they say this was the first sinne that man committed after his Creation and therefore they teach that the same ought to be auoided and that men ought to abstaine from it with al their studie and endeuours For seeing the first Parents of mankinde Adam and Euah were expelled out of Paradice for the sinne of gluttonie in eating of the forbidden fruite where they had abundance of other frutes to haue satisfied both their hunger and appetites they doo therefore firmely beleeue That the same punishment is prepared for all those that are giuen to surfetting gurmandize or to excessiue feeding They haue a Tale also in theyr Alcoran of a certaine Hermit who liuing a solitarie life in a place farre remoued from anie Cittie or resort of men did seeme in regard of his hard austere life to be more like a beast than a man and yet he was so addicted to continuall praier and deuotion that hee was held to be a verie holy and religious man Thys Hermit hauing vppon a time fedde vppon certayne hearbes and rootes more greedily than he was accustomed hauing filled his belly with more thē ordinary he fell into a sound heauie sleepe During the which he dreamed that he had the companie of a certain woman with whom he committed sinne and folly Afterwards awaking from his sleepe which had been longer than his wonted vse a little before Sunne set he beheld aloft in the ayre aboue him a certaine Deuill or Fiend of hell making a great noyse in the ayre and carrying a great Bundle or Roll of writings Wherevpon the Hermit hauing coniured the Spirite to aunswere vnto that he should demaund vsed these words vnto him Bremelcon vecchialer Durchini Indumirsin That is O thou Enemie of our Faith what writings are those which thou carriest there with thee Whereunto Sathan answered These quoth hee be the sinnes which haue been committed this day within the compasse of this place and I haue been licensed to collect them together to record them Whereupon the Hermit his conscience somewhat touching him as beeing in doubt of himselfe demaunded the Spirit if hee had found and obserued anie fault that he had cōmitted Yea quoth the Deuill this daye hast thou sinned in Gluttonie in eating hearbes more greedily licentiously than thou wast wont which was an occasion that thou hast also exceeded in thy sleepe and hast offended in sloath and sluggishnes Therof also it hath insued that thou hast polluted thy selfe with vncleannesse and hast abused thy bodie in lust with a Woman Last of all thou hast all this while neglected and left vndone thy Prayers and Deuotion whereunto thou oughtest earnestlye to haue betaken thee Wherefore holde on and continue still in thy sinne of Gluttonie and then it will be easie enough for mee euerie day to register not onely one sinne but many committed by thee Hauing thus saide the Deuill departed from him with great noise and furie After which the Hermit bethinking himselfe of his fault became verie pensiue and penitent and praied earnestly to God to pardon and forgiue him this errour wherein hee had offended Now out of this tale or olde wiues fable the Turkes doe gather this doctrine That if the Hermite did sin so grieuously in eating of a few herbs drinkinge of a litle water more then ordinarie howe much greater care and regard ought those men to haue who feede vsually vpon other meates and drinks more delicate and delicious least they fall into this dangerous sin of gluttonie and gurmandise which will indaunger their soules bodies to euerlasting death damnatiō Of the opinion of the Turkes touching slouth or Lazinesse Cap. 18. COncerning slouth they say it is a secreate and vnknowen sin caused and engendred by a certaine diabolicall and filthy Idlenes which maketh men both forgetfull and negligent in all their affaires not onely in those that concerne both their publique and priuate estate but euen in their seruice dutie towards God making men altogether secure and carelesse of the saluation of their soules And inducing the mind of man to a most wicked prophane contempt both of God himselfe and of all his creatures To this effect they haue in their Alcorā a fable not much vnlik to y e others aboue recited of a certaine King that liued in the time of MAHOMET and was altogether drowned in this sin of slouth and securitie In so much that he did not only neglect all the matters and affaires of his estate and kingdome but he was growne to that excessiue Lazines that he was loth to take the paines or to imploy any time in obseruing the necessities of nature till at length it happened that hee was brought to see the enormitie of this sin to perceiue what holde the Deuil had gottē of him by meanes of this security wherin he had of a long time held him tied enchayned For one morning as this King lay Idle in his bed and loath to arise Beating his braines and deuising vpon many vaine toyes and light fantasies as he was alwaies accustomed He chaunced to espie an Angel in the shape likenes of a man running and coursing hither and thyther about the house top and still remouing from one side of the house to another At last seeing him somewhat neere him hee demanded him what hee ment in that maner to run vp and downe Vnto whom the Angell presently made answere That he had the charg keping of certaine Camels some of which he had lost and that he did goe to seeke them out and to see if hee could possibly discerne them in any place ther abouts The King replyed Truely I thinke that either thou art mad and out of thy wits or else thou art a theefe purposely come hither to rob and steale For how is it possible for any Camels to be going or walking vpon the top of the house And yet I do not so much maruell at the folishnes of thy speech as to see how thou couldest get vp thither so high without the helpe of any ladder The Angell speedily answered Much more difficult impossible a thing it is to flie into Paradise without wings And hauing so said he vanished sodenly out of sight The King being both astonished at the strangenesse of this sight and musing also at the manner of his speach continued a long time in a deepe profound studie what shuld be meant by that which he had seene and heard At length considering that the persons who had thus spoken vnto him did not in all things resemble a humane shape and confering both his person his speeches together hee began to imagine and coniecture that it should be some Angell come from
Mecha in Arabia by thē only that go thither on pilgrimage which Pilgrims they cal Hagsilar or Chazilar And of thē cōsisteth the Turkish order of the Mechits Those persons that dwell in Greece Barbary other regions far distant when they haue a determination to go that iourny they do vse to set forward sixe months or more before the time appointed for the solemnitie of that feast Because y e order is that they must meete altogether at Modin or Modina a Cittie not far from Mecha wher they are to performe certaine ceremonies in visiting the Sepulcher of MAHOMET and thence do they proceed on towards Mecha for the celebrating of their Easter But for the better discouerie of the maner of this Turkish pilgrimage we will shew vpō what ground reason they haue taken vp this vse superstitious custome next we wil declare how they do proceede in the same And last of all what ceremonies they do vse in the fulfilling and accomplishing of this solemnitie It is written in the bookes of the Mahometists that God gaue commaundement vnto Abraham to erect and build a Temple for the remission of the sinnes of the whole world And that he did promise vnto him That who so euer should repaire to the same Temple there to bewaile and deplore his offences and sinfull life to demaund pardon for the same they shoulde surely obtaine their desire and petitions Whereupon they say that Abraham hauing receiued this commandement did presently begin to make that Temple which they now vse to visit and frequent in the Cittie of Mecha in Arabia And they affirme moreouer that as soone as Abraham had plotted out the site fashion thereof and had layed onely the foundation of it in the whole circuite and compasse of the same God did confirme his work by a most strange wonderful myracle making the hils and mountaines adioyning to bring together the stones and other things necessarie for the building In so much as Abraham needed not to paine himselfe more then for the making and raysing of the wall onely They say also that as often and as soone as the wall was reared two Cubits in height so often did it alwaies sinke downe into the earth and was swallowed vp of the ground so as the last rowe or rancke of stones that had beene laide could scant or hardly be discerned Moreouer they say that the Deuill appeared vnto Abraham as hee was busily labouring about the wall of purpose to feare terrifie him from the worke new begun But that Abraham being of a stout and good courage did driue him away by casting three seuerall stones at him At the length Abraham hauing continued long at this work when the wall was brought so high aboue the ground as it came to be neere about the height of a mans stature That then God commaunded Abraham to set on the roofe and to couer it Which Abraham hauing done accordingly the wall by little and little began to raise it self againe by miracle out of the ground where before it had been sunke and day by day did growe higher and higher like a Tree or Plant that had sprung vp out of the earth Thus this Temple being finished brought to his full height and perfection Abraham entred into the same and being greatly astonished at the goodlye and wonderfull beautie thereof hee praied vnto God and desired of him That whatsoeuer man or woman shuld come to pray in that Temple their praiers might be heard their requests granted that they might be deliuered from the paines of Hell and from the punishment of the Fire of Purgatorie Neither was this Praier say they made in vaine but that God did yeeld and grant vnto his request After which Abraham being departed out of Mecha they tell How hee was commaunded by God to goe vp into the next Mountain where he shuld finde a Marble stone being on the one side blacke and on the other side white which stone he was willed to take place before the gate of the Temple Whereupon Abraham endeuoring to carie it away according as he was willed the stone of it selfe did moue and follow after him to the gate of the Temple into that verie place where it is now seene at this day Those that go thether in Pilgrimage doo vse with great religion to kisse this Stone at their cōming thether being fully perswaded that in the last day they shalbe guided by this Stone into paradice For there be some of a Beleefe That this Stone is that Angell vnto whose custodie Adam Eue were committed by God in Paradice who for that he was negligent in his office and dutie had this punishment laid vppon him to be turned into a Stone there to remaine for his fault and negligence till the Day of Iudgement This and infinite other fabulous and forged miracles do they report to haue happened at the Building of the Temple of Mecha in regard wherof for that MAHOMET as they suppose there ended his life they doo attribute so great holines and sanctity to this place as thervpon they haue grounded this their order and superstitious vsage of going thether on Pilgrimage hoping thereby to haue remission of all their sinnes and offences Now that we haue shewed the cause of this Pilgrimage let vs see in what manner these Pilgrims do prepare themselues towards their Iourney and what order they obserue in proceeding on the same First they that are minded to trauell on Pilgrimage to Mecha do hold it requisite and needfull before they set forward on their Iourney that they doo lay aside all hatred malice and enmitie out of their hearts and that they doo sincerely and vnfainedly reconcile themselues vnto their aduersaries forgiuing and forgetting all iniuries quarrells and causes of debate and contention between them for they are of opinion that if there do remain and abide anie sparkes of offence or mallice in theyr mindes or if their aduersaries doo refuse to be accorded and reconciled vnto them al their labor and paines taken in their Iourney Pilgrimage wold be in vain and to no purpose When the time commeth that they are to begin their Iourney the Pilgrims of each countrey doo meete together in one place and so doo they set forward in great Troopes and Companies And if there be anie amongst them so poore that they are not able beare their owne charges then doo the richer sort defray it for them and euerie man doth indifferentlye make prouision of victualls one for another and in so dooing the rich men are perswaded that they do God good seruice When they are come to Cayr in Egipt which of olde was named Memphis they doo finde there great numbers of Moores and Ethiopians who beeing readie prepared for the same Iourney doo in that Place expect their comming Then all of them ioyned together in one Companie doo proceede on their Iourney and take their way towards Mecha and
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
vse first of all with great solemnitie to lay downe vpon his Tombe their Alcoran which Booke as they say was the same that MAHOMET wrote with his owne hand Then the houre of their prayers and ceremonies approching their Meizin getting vp into the Towers and Turrets of the Temple doe with a lowde voyce sing their woonted Psalmes and doe inuite the people to their ceremonies When they haue spent three whole houres in the Temple at their praiers they issue out sodainly and with great speed with all their force they run to the top of the next mountaine so hastily that all their body runneth on a sweat For they are perswaded That with this sweating all the spots and deformities of their sins do distil likewise and vanish away from them As soone as one companie is thus gotten out others do succeed in their places so folow on after them doing as the former haue done before them And after that al haue finished this ceremonie then presently do they repaire to the sepulchre of MAHOMET to kisse it These things thus done they repaire again to the next mountaine to offer vp their sacrifices which are fat goodly rammes which being killed they do wrap vp the carcases in the skins and then euery man may lawfully take away a peece thereof at his pleasure Then doeth each of them fill a little vessell which they carry with them of purpose with certain water springing out of a rocke there adioining which they call Abemzem sui that is The water of Purification And they do esteeme the same as a most holy relike because they imagine affirme that this water did first beginne to issue out of that rocke by reason of a stoke that MAHOMET gaue it with his foote In regard whereof they do vse to carrye of this water home with them into their countries And if any of them happen to die on the way they doe with that water besprinckle the garments wherein the dead body is wrapped supposing thereby the party deceased doth obtaine pardon of all his sins During the time and solemnitie of this their feast if it happen that any one who is a slaue either by purchase or by inheritance doe enter into the Temple hee is by his entry presently enfranchised and his Maister cannot from thenceforth by any meanes depriue him of his libertie If any woman be desirous to enter into the Temple during this feast the order is that the husband must leade her thither holding her by the hand if shee be a widdow any other man may supplie the roomth of a husband in that behalfe But if she be a maide the custome is by their lawe that shee be led thither by a yong man After they haue ended theyr ceremonies in the Temple they spend al the rest of the day in singing dauncing and such like kindes of mirth and merriment to testifie and make shew of their exceeding ioy for that they holde themselues to be deliuered that day from the paines of the fire of purgatory Howbeit they are of a beleefe That for all such as doe again pollute themselues with the committing of new sins God hath prepared another purgatory in hell the torments whereof being with all extremitie of cold they affirme to be farre worse than the fiery purgatory and that there is no deliuery of those soules from thence which are once brought iâ—to that place but that they are to continue there for euer without al hope of redemption These things being thus ended and accomplished at Modin in honor of MAHOMET his sepulchre the next morning early they proceed on their iourney towardes Mecha to visite the Temple there builded by Abraham and to consummate the rest of this their feast of Easter Where being come for that the place is not capable of them al at once part of them do stay without before the Temple vntill such time as those which be first entred haue perfourmed their deuotion and then others do enter and succeede still in order after them dooing as the rest haue done before them For there also they vse many and diuers ceremonies besides most ardent and vehement prayers made vnto God that it would please him to heare them and to grant their petitions which they there make vnto him as he heard and granted the prayer of Abraham at the building of that temple From thence all their rites and ceremonies being ended taking their iourny homewardes they goe first to Ierusalem which place they call Cuzu Mobarech And then also vsing certaine praiers they visit the sepulchre of Christ for they haue an opinion that vnlesse they visit that sepulchre the holy land aswel as the sepulchre of Mahomet their pilgrimage to Mecha would little auaile or profit them nor that it woulde bee pleasing or acceptable vnto God All things being nowe finished which doe in anie sort appertaine to the solemnitie of their feast and sacrifices the next morning they do depart all together in troopes and companies and in the same order that they first set forward taking with them all their carriages beasts camels and other prouisions the first troope that marcheth are the Indians after them the Persians and so euery nation each after other in seuerall troopes The morrow after the day of their departure coÌ„meth the Admirall of Egypt with a great multitude of Mameluckes and souldiers who hauing first taken that Alcoran which was layde vpon the tombe or sepulchre of MAHOMET at Modin and set the same vpon a Camel richly trapped and couered al ouer with scarlet he causeth it to be caried along with him vnder a rich and beautifull canopie Before the Camel march the Mameluckes and souldiours and after foloweth a huge multitude of other people who beeing come within a dayes iourny of Caire the Soldan commaundeth all the rest of his Mameluckes and souldiours and all the Citizens of Caire to goe forth of the citty to meete with them Then doe they altogether accompany the camel to the Soldan his pallace where the Soldan himselfe comming forth after he hath saluted them doeth receiue and entertaine them with great courtesie Whereupon the Camel with the Alcoran being brought neere vnto him presently kneeleth downe being taught aforehand so to do And in the mean time all the pilgrims do sing certaine psalms or hymnes after their maner Then approcheth one of their priests called Imam who being clothed in most precious perfumed garments and hauing his armes and hands couered with crimosin taffata taketh down the Booke from the Camel with notable reuerence and solemnitie And hauing himselfe first kissed the same with great deuotion hee offereth it to be kissed likewise by the Soldan and afterwardes holdeth it aloft so as it may be plainly seene of all the people who as soone as they haue a sight thereof sodainely with great force and violence doe assault and set vpon the Camell and with their swordes daggers and kniues doe cut him in