of great wisedome as it appeareth by his speeches and books and that it was he which built the Temple at Ierusalem For he was so commanded by God in the same glorious Ierusalem but there is no record made by him of any army or of such an Ant or of any such miracle with the Ant or of the beasts AH Therefore it may also well be said this history is not â—ound which is recorded in the Alkoran And this was one of those wormes which did manifest the death of Solomon to the Diuels SH In it also as I thinke is recorded many things like that of the Ant for in it is recorded that SolomoÌ„ died and yet remained leaning vpon his staffe A Talmudicaâ— fable and the Diuels which did minister vnto him were ignorant of his death vntill one of the worms did eate in two his staff which being broken Solomon fel down and at that very instant time they vnderstood of the state of his death And they at that selfe same time did lift vp their heads and were aduersaries and opposite to mankinde Now all this is not true neither likely to be true neither do I know for what reason our Prophet hath written it For this parable is no way profitable to vs. AH That booke where the law and the commandements of God are written ought to record nothing but such things as are high and diuine because of the prerogatiue and excellency of our vnderstanding apprehension in the speculation of heauenly things and vnderstanding of the maiestie of God And by reason of these friuolous things and parables which are read in this Azoara and in that other Azoara in very deed they do not beseeme neither are they worthy of that booke seeing that none of them are any way profitable vnto vs. SH I told thee that our Prophet doth prefer the vnderstanding of his booke and his law vnto the holy books of the old Testament and of the glorious Gospel as the true coÌ„mentary For he also hath taught that the books of Moses and the bookes of the Prophets and Gospell do containe the high and profitable senses conuenient for all Now I do not know why we do not translate them seeing that it is a great danger to our soules AH I also do acknowledge that the reading of these bookes are profitable and conuenient seeing that our Prophet doth much commend them but yet I am not content neither doth it seeme to me an equall thing that wee Musslemans with all our iniquities which do spring out of vs should beleeue that we shall enter into Paradise onely for the confession of the vnity of God and that his Prophet Mohammed is of God For the confession of the vnity is not denied of the Iews no nor of the Christians Therefore this confession is without any particular reward to vs. The confession also That Mohammed is his Prophet and his friend what profite haue we by this confession SH For the seruice of God his praise as is meet we ought to stirre vp our vnderstandings vnto things of the deepest conceipt Also we ought before all things to know seeing that God which is iust and pure and the fountaine of goodnes and perfection hath created man after his own image and likenesse according to himselfe that is hath made him most perfect and without sinne that therefore after the disobedience of the Man and the fault which he had committed of necessity euery man must worke iniquity vntill he be restored vnto his former iustice and antecedent perfection the obtaining of which is impossible but by the helpe of God and knowledge of his gloririous law and by the doing of good workes according to the determination of his glorious will and pleasure AH This deepe speculation is not like that miracle of the Ant. And I do beleeue that our Prophet did not write that Chapter wherein is recorded so lofty matters as those precedent things and the Gospel are And because he saith Those books were giuen by God he signifieth that those bookes do containe all perfections and goodnesse Therefore we ought to confesse that those bookes appertaine vnto the saluation of all the world of euery seuerall person in the same SH Yea I do confesse that from all eternity those bookes were holy and therefore I do know that all the Musslemans do offend and I do pity the case in which I do see they are because I do see that we might finde those bookes and reade them and yet we do not As it is said we do leaue the white bread that which is most pleasing we do eat brown bread which is no way so pleasing in tast nor so good for the body And this difference there is betwene words of verity and truth and falshood For this is pleasant vnto the vnderstanding and profitable to the soule and that is no way pleasing but hurtfull for it is a vaine thing and it hath no commodity in it because it is false But let this suffice for I see the the rest do take downe their tents I pray God that this consideration may enter into the heart of all and euery Mussleman that euery one of vs may consider and direct his mind vnto such matters as do appertaine vnto his soule as vnto the true end I meane the saluation of our soules for all things of this world are fraile and vnconstant Now those things which according to their essence are transitory do not deserue but to be passed ouer and not to be had in any regard amongst men AH The blessed God giue the light of his aide to euery one that we may ceasse from sin and iniquity that we may follow the truth and his holy commandements and especially for this our conference I wil abide with this loue in the knowledge of God For this conference was very beneficiall vnto me by thy meanes and I shall thinke alwaies of this thy kindnes and I shall desire of God that he will reward thee for it SH This is as much as I desire Thus endeth by the helpe of God the king of aid the conference of the two aforesaid Doctours that is to say of Sheich Sinon and Doctour Ahmed FINIS THE ARABIAN TRVDGMAN That is CERTAINE ARABICKE TERMES AS NAMES of places titles of honour dignitie and office c. oft vsed by writers and historians of later times Interpreted and expounded according to their nature and true etymologie And approoued by the iudgement of the best Authors By W.B. M.DCXV To the Reader IN the reading of the Orientall histories I finde two things oft times to trouble euen those that would seeme to bee great schollers to wit the Names of honour dignity office c. and the Titles or inscriptions of the Chapters of the Alkoran For these both being for the most part called and cited as they are termed by â—he Turks and Arabians are not easily vnderstood of any but such as are skilfull of
for the saluation of his people The end and effect of the law of God For this is the property of the Law that it draweth and tendeth vnto that end that maketh peace and saluation of the soule not of the bodie For the bodie is dust and subiect to mortalitie But the soule dieth neuer because it is of a diuine nature AH But a true and certaine obedience together with an obseruation of the diuine Law is required SH That is out of doubt true The bookes of Moses For in the Law are contained the commandements of God which were giuen first vnto Moses to this end that he should keepe and obserue the said precepts And hereupon it is that our Prophet in the title Ionas Of the Prophets saith That the bookes of Moses and of the rest of the prophets are true Psalmes of Dauid as also that the Psalmes of Dauid are holy For in those bookes are contained the holy and pure commandements of God AH Moreouer in the same chapter also if I be not deceiued our Prophet saith And the Gospell approued by Mohamed That the Gospell is true holy and perfect SH Nay which is more he calleth it a guide sent from God AH What meane you by that phrase sent as a guide from God SH That is a prophecie a path and a right way For at the time of Christs coming The Goâ—pell is the gift of God or guide sent from him the world was found fully replenished with sinne and iniquitie And in all corners of the world men did worship images in whom diuels did dwell And there were none that knew God All people of the wâ—rld before Christs comming were idolaters the Iewes onely excepted but the people of the Iewes onely For they did celebrate the name of God the Lord the Creator of all things And men were drawne vnto this error and destruction by a litle and litle And to be briefe small and great all of them were vnder this diuellish and blinde seruitude AH What thing fell out at the birth of Christ SH There fell out this That he like the direct true beames of the Sunne in a moment dispelled out of the world Christ the true light of the word By the preaching and miracles wrought by himselfe and his Apostles dispelled all darknes and idolatry those clouds of darknes And he roused vp mankind and the posterity of Adam from those sinnes by a litle and litle by preaching and miracles And after him his Apostles and Disciples and those who followed him exercised the same things vntill that men had contemned idols and wholly abandoned them and did worship the true God and loued the seruice of God sincerely AH Therefore very worthily did our Prophet commend the Gospell and call it a prophecy and straight way of God For in truth so it is SH When therefore our Prophet Mohammed came was there no idoll at all in the world AH Our Prophet came after Christ about 600 yeares and therefore I thinke there were no idols no not in any place especially in such places where learned and discreet men dwelt SH What good thing did our Prophet adde vnto the Gospell seeing that the doctrines of it are holy and perfect as he himselfe doth affirme AH He added no other thing at all then that which he himselfe doth testifie of himselfe in his Alkoran to wit That he himselfe also is a true Prophet And that he hath talked oft-times with the Angell Gabriel And that vpon Barak he went vp into the heauens Item he saith That God and his Angels do pray for him Lastly he saith That Noe Abraham his Apostles did follow his law coÌ„mandements SH Here I adiure thee by the most high God that thou tell me How these men did follow his law seeing that they were before him many hundreds thousands of yeares AH But his law was written also by another in a time before that SH This seemeth not to be true For our Prophet himselfe saith That he wrote them and that by himselfe Wherefore we do confesse That the books of Moses of the Prophets the Psalmes of Dauid and the Gospell of the Christians were commended and receiued of our Prophet AH Yet I am desirous to know whether all these bookes be but one or not And whether all of them do agree in all languages which are now found in the world or not SH There is no question of that For the disciples of Christ and his Apostles combined together with one consent carried them and by preaching spread them into euery corner of the world AH But if at this time there should be any language found wherein the text and Scripture were different from that of other languages what ought then to be done SH It must be confessed that this did arise out of the ignorance of the Scribe And that it ought to be corrected and that text be made to agree with all other texts agreeing betweene themselues especially with those texts and most ancient bookes which were the first and best corrected that is with those written in the languages of Abraham the Syrians Greekes and Latines AH Thine opinion is good and very probable for my part I embrace it and I do heare with great comfort That there is such a consent of bookes written in different languages SH This was not the worke of man but the will of God For so Christ saith in the glorious Gospell It is possible that the heauenly orbes may perish or faile as also the earth But it is not possible that there should faile or perish one letter of the law of God the most high and of my precepts AH Tell me I pray you whether were there any other beside our Prophet which euer did speake with the angell Gabriell or not SH With the Diuell he did assoone Yes verily And not with Gabriel onely but with God himselfe For we do reade that many of the ancient Prophets and holy fathers did talke with them and one of them for examples sake was Abraham the prophet AH Was that hee which built the famous city Meccha the Lord make vs noble by it SH Mecha built by Abraham Yea euen hee which beleeued in God and was obedient vnto his word And Moses also he spake with God vpon mount Sina when as for the complement of mankind and of the world that is of his people God gaue them the law and the tenne commandements AH But who else did euer speake with Angels SH Abraham the prophet and Lot the prophet and Iacob and many others But Abraham did not onely speake with them but there were with him at his house three Angels which conuersed with him and hosted there It is also read that Abraham saw three Angels but adored but one onely In the Godhead are three persons euen the Musslemans do confesse Now this one was God the Father with his eternall Word
together with his eternall Spirit that is that one God which created all the world and doth preserue and command the same AH When these talked with God or with the Angels did they fall downe vpon the earth as our prophet did and did their colour alter SH No A third kind of adoration to be added to their Latria and Doulia but a certaine spirituall and bodily virtue and powre did possesse them AH Seeing thou hast made mention of Abraham Tell me wherefore he ordained the couenant And why do wee now performe and obserue the same couenant SH God said vnto Abraham That all the nations and kindreds of the earth should be blessed in his seed The end and vse of Circumcision Moreouer he said That his seede should go in amongst idolaters and therefore lest the Iewish nation should communicate with the wicked people he commanded the law of the Couenant that by it they might be distinguished from them AH Therefore by that Couenant the Iewes were distinguished from prophane people and other idolaters SH Yea verily he commanded it for this cause and therefore as concerning the Iewish nation so long as it remained in the wildernesse which was the space of 40 years this statute tooke no place amongst them but they were free from it But so soone as they were gone out of the desart this statute was commanded new againe AH Wherefore then did our Prophet enioyne it vs seeing that our nation hath alwaies commerce continually with men of other nations as it is apparant to all men SH In this place I do know no other answer but that our Prophet hath so commanded AH Ipse dixit Yet it were good that a reason were knowne of this command that an answer might be ready for any that should make question of it SH And in my vnderstanding silence is best in such a case AH Therefore let vs talke of some other matter I suppose that I haue read in the Alkoran in the chapter Ssad And againe in the Chapter Albakara That certaine Angels were conuerted into the shape of Satan because that out of their pride they opposed themselues against the commandement of God when he commanded them to worship Adam SH Yea in deed so it is written AH Why would God that the creature of greater dignity to wit an Angell should worship one of baser condition then it selfe to wit Adam For he is made of earth and is mortall SH I know no other answer but thus it is written in that booke Risum teneatis amici â—â—e Moone douâ—tlesse in Moâ—aÌ„meds opinion is maâ—e of a greene cheâ—se Hâ—re the Mussleman â—aileâ—â— in his Asâ—ronomie For the Moone is lesser then the earth althougâ— I suppose it â—â— much too greaâ— for haâ—fe of it to be put into Mohammeds sleeue AH It is also written in the Alkoran That the Moone was diuided equally into two parts And that one halfe went into Mohammeds sleeue and the other halfe fell downe to the ground and yet after this these two halfes were vnited and set together againe miraculously by him SH It is very true so we do reade and this was a miraculous act of our Prophet AH How was that possible that the Moone should fall to the earth And how could it go into the sleeue of a man seeing that the breadth of it is greater then all the whole earth SH So it is Thy reasons and doubts are good and they seeme to proceede from good vnderstanding but I know no other answer then that our prophet hath so said AH Moreouer there are written by him 12,000 sayings And one saith That in the Alkoran are very many fablesâ— that the speeches that are true good are but 3,000 Therefore all the residue are false And therefore how shal a man be able to distinguish the truth from falshood If he were a Prophet how came it to passe that he spake that which was not true For in asmuch as he was a Prophet hee ought continually to speake truth as the bookes of the rest of the Prophets do SH In this place also in regard of the maiestie depth of the thing I hold it best to be silent AH Next after this let vs question of some words and sayings of the Alkoran For it is full of such like as those former are Thou saidst That the world was full of idols How then did all nations entertaine and receiue so easily thaâ— law of his I meane of Christ which indeed is deepe but not broad nor obscure SH It was planted with much oppression They did not receiue that with such facility But with much adoe long labour and strong opposition By the testimony of Martyrs and effusion of blood for the space of 300 yeares And persecution For with much oppression also euen by the most principall power of the Emperoure of Rome were the Christians tormented and afflicted grieuously AH How were they at the length pacified SH In few words his Apostles that is the disciples of Christ But at length the truth preuailed did many miracles great and true so that at length the truth it selfe ouercame all those that gainsaid and withstood it AH Seeing then that the Gospell is holy and good And that in it is nothing but truth and perfection Why as our Prophet also saith ought we not to be obedient vnto the precepts thereof And why do wee not rule our actions according to the rules of it SH Indeed we ought to follow it without doubt there is no question of it AH I would faine know out of the bookes of Moses or out of the Gospels or ouâ— of the bookes of the rest of the Prophets and Psalmes of Dauid which are so much commeÌ„ded in the Alkoran whether wee may reade there any thing of the truth of God Of his nature and essence And of his will And of what matter he created the world and all things in it SH I will answer vnto the last onely and I do affirme that Moses writeth That our blessed God by his blessed and holy word alone did create the world Moreouer also Dauid writeth That Elohim that is God the most high had all things with him for a patterne of the workes of Christ to come and of his Apostles And to be briefe the ancient writings and the Gospell do agree of one truth of those things which concerne Christ which afterward were not by parables and figures but were clearely taught of Christ by demonstration and manifestation of the way of truth and practise according to the will and pleasure of God of the attaining of the glory of the kingdome of heauen that is of Paradise AH But I heare that his precepts are very hard subtill SH Yet Christ saith My burthen that is my precept and my law is good and sweet For it is the law of loue and mercy And wheresoeuer there is loue compassion in very deed there is God
law of Moses the ancient Prophets and the glorious Gospell were written orderly and plainely And therefore our Prophet in the Assora intituled Ionas saith If there be any doubt to thee in religion I haue told thee enioyned thee saying Seeke the declaration and exposition thereof of them which did reade it before we did to wit of the Iewes and of the Christians which did reade the Law and the Gospell before our time AH I did neuer reade the Gospell neither did it euer seeme good vnto me to take that labor in hand For I do know that I shall not be able to attaine vnto it that is to conceiue how those Christians do worship one God onely and yet they say that Christ is the Sonne of God Now the Father and the Sonne are two Gods seeing also that God Almighty hath a Sonne not hauing a wife SH If there be no other greater difficulty then this despaire not for an answer is easily shaped to this question For I my selfe was once of this opinion but I wished that I might vnderstād it And at length I was satisfied and fully perswaded of it for it is a thing plaine enough and it cannot be denied AH In mine opinion it is a very strange thing that thou shouldst say It is a matter manifest But thou art a great learned man and very old and thou saidst I was satisfied I intreate thee therefore for God almighties cause to shew me the exposition of it that I may learne and make profite by thee SH Hearken with the eare of the spirit for except thou do so thou shalt not vnderstand me For this doth turne it selfe vnto almighty God AH Say on ô SHEICH I intreate thee for Gods cause SH I say That the Christians do confesse that there is one God simple euerlasting eternall almightie iust as we Musslemans do confesse AH In this point therefore our confessions do agree SH They do say That the Father the Sonne the holy Ghost are but one God For all these three are onely but one diuine essence AH This I do also well vnderstand SH Thou vnderstoodst yesterday how that euery rationall soule of man had three faculties to wit Vnderstanding Memory and Will Yet the man in whom this soule is is no more but one man AH This also is true and it behooueth euery man to confesse so much SH I do also beleeue that the rayes of the Sunne do come out of it And that from the fire heate doth issue And that a word doth arise out of the vnderstanding vttering it AH All this also is cleare SH Now we say That he that begetteth is the Father And that which is begotten is the Sonne AH In deed so they say SH So in the same manner therefore the Christians do say That Christ was the Sonne of God Because he is his word and God is the Father For he was begotten of him as the speech is begotten of Reason and as of the Sunne the beames Now as reason and speech are of one the same essence And the nature of the Sunne and of his raies are one and the same So Christ the Sonne with the Father hath one and the same nature And the essence of them is one and the same And therefore they are but one God and not two Gods Now because that our Prophet in the Assora intituled Annesa saith That Christ is the word of God we must needs in regard of the former demonstrations a little before premised also confesse That he is the Sonne of God because he is his word and is borne of him it followeth therefore That there is but one God For the essence of both being but one also the diuine nature is but one and the same And to say without any ground That God almightie should not haue a Son without a Wife were mere madnesse For God is a very spirit and in this diuine generation there needeth no vse of a woman Whosoeuer denieth this denieth also and saith that God is not an essence For in God there is no dimension He denieth also and saith that God doth not liue For he doth not eate Now this is mere ignorance and a great madnesse AH This is plaine that God doth not eate to sustaine life as man doth otherwise he should not be God SH And therefore I say seeing that our Prophet doth say That Christ is the word of God and doth name the word his Sonne for he is borne of him therefore we must also confesse that Christ is the Sonne of God thus then your question is answered AH By these parables that thou hast declared it seemeth so in my iudgement and that it may not be denied For indeed thou hast expounded the matter truly and well and I am glad of it and in all things I am well satisfied SH I told thee That those diuine and heauenly things which are not seene are not comprehēded by the vnderstanding neither are they conceiued of vs but by the meanes of some other creatures of God AH Well but I haue another doubt and that also a great one It seemeth that we cannot reade the Mosaicall bookes for this purpose And in like manner the Gospell can we not reade for expositions and comments although our Prophet do command the same SH How is this question another doubt AH The doubt is That all those bookes were altered and corrupted by the Christians especially the name of our Prophet as the Musslemans do affirme SH Art thou then one of them which do thinke so AH I do verily beleeue as all other of them do beleeue SH But this is a foule error for this reason onely If the Mosaicall bookes and the Gospell had bene altered or if they should haue bene one opposite to another our Prophet would not haue said That his writings should bee corrected by those bookes And in like manner it cannot be said That they were corrupted for this one other reason also For the Christians and the Iewes are contrary one to another and there was alwaies enmity betweene them But the text to them both is but one and the same In a word the Hebrew text of the Iewes doth agree with the Greeke and Latine texts word for word Furthermore after the daies of our Prophet which was after Christ somewhat more then 600 yeares as I told thee yesterday there were alwaies hereticks as Arians Nestorians Iacobites others seeing that they all haue one Gospell agreeing in all points And for that because in diuerse languages in the which they are found written And that in all corners kingdomes of the world the text is found so to agree that not so much as in one iot or title they do disagree seeing it is thus I say it cannot be iustly said that the Iewes and Christians haue agreed throughout the whole world of such diuerse nations to blot ought out of the bookes aforesaid Neither doth it satisfie reason to say That they haue
which I am very glad AH Our Prophet in his Alkoran in the Chapter of Diuels doth say that the diuels shall be partakers of his law and many of the diuels shall be saued by meanes of his law Now we do know that by reason of their frowardnesse and malice they are fallen into all sinnes Moreouer also we know That God which is good is also the cause of all perfection the fountaine and true cause of all perfection and of all good things How then can any part of the diuels agree with him seeing they are wicked and the law of God is righteous and good SH Without doubt to the euil ones there agreeeth nothing but that which is euill and therefore no man can answer easily to this thy obiection For the diuels are wicked and peruerse and so wil be alwaies Item the difference betweene a sinfull man and the diuels is that a man may repent and returne againe vnto Gods protection but the diuels which ar◠spirits do neuer alter their mind neither can they repent and so be forgiuen Therefore they alwaies remaine in their wickednesse and perdition and so for euer shall be accursed and estranged from the mercy of God and shall for euer remaine as euer they haue beene and now are in Gehenna AH For this cause our Prophet commandeth that euery man before prayer doe vse the ceremony of washing and cleansing for remission of sins and blotting out of his iniquity whether it be great or small And where there is no water it may be done with the rubbing on of dust or ashes SH O my good sonne do not say that this thing is the cause of remission doing away of sinne For forgiuenesse of sinnes in very deed is this May not Christians be ashamed to be taught of a Turke The sinner must first of all see that in the heart there be an earnest repentance for that sinne that he hath committed against the Lord. Then by good workes hee must satisfy the iudgement of God and his iustice Thirdly he must restore againe vnto his brother if he haue taken ought from him videl ◠from a musleman whether it be by stripes or by robbery or by rapine And in deed thy washings and cleansings and anointings do no whit at all profite him AH But in mine opinion our Prophet doth not command in any place this restitution of other mens goods taken away as thou affirmest But that we must Fast Giue almes Pray Cloth the poore and Defend the prisoners from the hand of the wicked SH In deed Almes deeds are good when they are giuen out of our owne goods our owne stocke neither is that almes allowable which is giuē out of the goods of another for God and iustice haue thus decreed Therefore how may we do according to the sentence of the law which saith That we must giue of all whatsoeuer we do possesse in goods one fifth part for an almes to God almighty and to our Prophet SH I say that God doth not loue any part of ill gotten goods or those that are accursed Therefore it is not lawfull for vs to take the goods of another and he that shall do so hurteth himselfe AH Thou carest not much whether thou speakest against or for others For euery one of the Musslemans doth allow riches and goods gotten by rapine or any other way worse then this SH For this cause I do doubt greatly how they may be saued from hell fire AH Tell me for Gods sake seeing thou hast spoken of the sauing from hell fire because our Prophet saith in the Chapter Amran that it is not possible to be saued but by his law and in the Chapter Albacara he sayth That the Iewes and the Christians shall be saued how these do agree SH There is in truth a manifest opposition and repugnancy betweene these two speeches AH Seeing that the Christians and Iewes shall be saued wherefore doth our Prophet command those that do not beleeue his law should be slaine or that they should pay tribute and poll-money SH This also is contrary to his owne saying For in the Chapter Albacara he writeth that In the law of God there is no oppression AH And out of these sayings in which there is such contradictions there can no answer be made to my demands SH Where is there not some contradiction As in that Assora where he writeth that the disciples of Christ did say to him that they were Mohammeds followers he writeth also that God said to Mohā that he was the first that wrote the Alkoran Now if this be true then that cannot which followeth videlicet That the disciples of Christ did not follow Mohammed For the Disciples of Christ were before Mohammed 600 yeares Therefore this allegation is false For they did not follow the Alkoran because it was not written at that time AH And I also do affirme that in this there is not onely a contradiction but a meere falshood opposed to the truth it selfe and all histories SH Therefore it were very good and expedient that the Musslemans should reade all old writers to wit the Gospell the Law the Psalmes for the manifestation of the truth For our Proph. doth cōmend as is said before the bookes of Moses which are most methodically written from the creation of the world and the Gospell which is named of our Pro. the raies of the spirits and prophecy of Almighty God Seeing that our Prophet doth commend these bookes therfore he sheweth that he also did read these books AH I do not confesse so much For he did not know any other but the Arabicke tongue onely yet by an interpretour he heard that which is conteined in the books of the Iewes and Christians AH If they were not learned and vpright men it is to be doubted whether they haue in those things by reason of their ignorance spoken the truth or haue not altered the words and so now they are not as they were and therfore by reason of their peruersenesse they spake contradictions SH It may be that both the one and the other are false But by reasō of our faith we must be grounded in the truth and giue our selues to the reading of those bookes For this may be a meanes to expound our law and we may learne by these bookes how to answer our doubts of the which we as yet are ignorant AH Now this on our part is a foule shame for we being forbiddē to take delight in any thing wherin there are found any fables do become also ignorant of those things which might turne to the saluation of our soules which we ought especially to know SH And therefore euery learned man ought to giue his minde with all earnestnesse to study and to forsake vulgar opinions For to morrow or straight after to morrow we shall dy and then what gaine haue we made if we haue not learned the truth and to do according to the approbation of the
ought to receiue the exposition and declaration of those ancient bookes And that they were changed at that time or at this time our Prophet doth not say any such word and therefore thou oughtest not to say so For it is far from the opinion of men of vnderstanding and beside that it is a grosse errour AH What is it then that thou wouldest say and what is it that our Musslemans should learne SH I would say Because these bookes are giuen of God as it is manifest to all the world and that for more then 600 yeares before our Prophet was borne this our Musslemans ought to beleeue That those books were true that they do coÌ„taine true things and that they were as they are agreeing in all languages For one and the same truth is in all their mouthes alwaies AH Thou saist true and I do verilie beleeue so SH And indeed this ought euery man to beleeue that is we all Musslemans whatsoeuer And without doubt we are bound to reade all bookes which our Prophet hath giuen commendations of For out of all doubt when our Musslemans do vnderstand our law as they ought to vnderstand it they will order their conuersation and liues vnto that end and purpose in which our soules may finde true and eternall rest AH Truly it were a good thing that all the world with one mouth would beleeue and confesse That as God is one so also the way whereby we come vnto him is one not many as men do say and determine SH Men are not the cause and authours of this difference and errour AH Who was the cause of it then SH The Diuell who is the authour and cause of all lies and he which followeth this diuersity doth walke in the paths of the Diuel which as an opposed aduersary to God Almighty doth labour to seduce men from the true way that a man may not come vnto the truth from this destruction and terrible misleading which at last will cast our soules into Gehenna AH Tell me I adiure thee by God Almighty The ancient Prophets which were from the beginning vnto the time of our Prophet what did they agree between themselues For I haue heard that they were not all of them in one time but that some of them were in one age and some in another age And some of them speake of one thing and some of another SH Herehence also it appeareth plainely that they were in very deed the Prophets of God were enlightened and taught of him For all their speeches tend vnto one and the same end and purpose that is to remoue men from the seruice of idoles which had their seruice after the manner and forme of the very true God And all of them with one coÌ„sent preached and declared the coming of Iesus that is of Christ which was borne of Mary the Virgine and of the holy Ghost as our Prophet doth also plainely affirme AH Yesterday also thou saidst That from the birth of Iesus Christ vnto the birth of our Prophet there passed 600 yeares SH So it is and in that time the religion of Christ by the misery and affliction of the Martyrs giuing testimony passed into all the world and the glorious Gospell was also written in all languages AH I would faine vnderstand whether that in the interim of that sixe hundred yeares betweene Christ and our Prophet there were sent any other Prophet from Almighty God vnto the world SH Know thou that all the Prophets were sent from God at sundry times and haue preached and taught the very true God and haue declared that Christ was the end the accomplishment of the old Law and the beginning of the new Law And the last of these Prophets was Iohn the son of Zachary which did not onely foretel of Christ but did preach of his birth did point him out with his finger wheÌ„ he saith This is the Lambe of God And when all the sayings of the Prophets of the coming of Christ the holy one which was the argumeÌ„t of their preaching were ended not so much as one more was sent from Almighty God in these 600 yeares yea neither will he send any other Prophet for there was no need of any other Prophet when Iesus was come which was the Prophet of Prophets and their Lord And seeing that in him all the sayings of the Prophets are accomplished there shall come onely in the last time Antichrist which is named Dagial And after him shall come Iesus in his glorie to iudge the quicke and the dead and to giue the faithful and good ones Paradise and to the froward and sinners grieuous torments in Hell AH This good consent amongst the Prophets and this end also which is the argument handled by them all to wit of the coming of Christ is a matter worth the consideration and I do confesse that I neuer heard of it before nor vnderstood it SH He that is ignorant of these things doth walke on in darknesse AH I neuer heard that Iohn the sonne of Zacharias was the last of the Prophets the seale of theÌ„ all and therefore I haue wondered how he amongst vs Musslemans became so famous and his name so honorable and wherefore the day of his natiuity in all parts of the world is kept holy SH What wonder is it when thou hearest of his excellency which he had aboue all the Prophets to wit that he did behold and point out also to others who it is which of all the holy Fathers and Prophets was desired to be seene to wit Isay or Iesus Christ that was foretold of all the Proph. was agreed vpoÌ„ AH Seeing then that he to wit Iohn was the sealer vp of the sayings of the Prophets and that all their sayings were fulfilled by reason of the coming of Christ there was no need that there should be any thing spoken by any new Prophet for there â—emaineth not any thing that should be foretold by him SH Thou art right and thou art well instructed and the bookes are plaine and whosoeuer will reade diligently shall find it so and he shall know the truth and there shall remaine no other scruple to him AH And these are those things which euery one ought to know the books which do speak of these things ought to be read of all men This is that which may not be spoken of those books in which there are iesting speeches and worldly vanities altogether vnprofitable SH Truth it is this is a great madnesse of this world for we know that our Prophet did commend all the Mosaicall books the books of the Prophets and beyond all compasse the glorious Gospell And he saith These bookes are as it were an exposition of the figures of our law yet we do contemne them do not translate nor turne them into our language that we might view them AH And it behooueth euery one of vs to consider seeing that our Prophet saith That they
are sacred good bookes and were giuen of God whether he say true or no. If he say true then we ought to reade them for profite sake If he do not speake truth wherefore do we say that our Prophet is true But without doubt the history is so For the world from 600 yeares before our Prophet as we haue sayd did know it and that before these bookes And the verity and truth of them doth testifie that they are holy good SH Also I do affirme that our Prophet in the Chapter Almaida doth say these words That the study of this booke is altogether vaine if withal the Gospell the law be not obserued Therfore the Musslemans must vnderstand the intention of this booke AH Thou spakest in our last conference yesterday of this place which is indeede worthy of consideration for the words are cleare and plaine SH And because I do see that it is a necessary place therefore if the words bee so perspicuous I say to thee againe the second time in sober sadnes that thou and all such as thou art ought to obserue it well and that for good reason for our Prophet speaketh these words and yet we do not translate them AH This was for our disobedience And for our other sins I do beleeue that our Prophet spake these words vnto his sectaries that is You shal be separated farre off from me vnto the seuenty three generation and one onely shall enter into Paradise the rest all of them shall go to the fire SH But I say to thee that in the chapter Mary he saith thus That all the Musslemans shall go into the fire and of this I am afraid For in asmuch as he saith All no one is excepted and therefore it behooueth vs in this our life to consider our estates and to labour with great endeuour that we do not go into Gehenna and eternall perdition AH We according to the saying of our Prophet are more abhominable then the Iews and Christians for in the Chapter Baccara he saith That the Iewes Christians shall go into Paradise SH And in the Chapter Abraham he saith That not any one shall go into Paradise but by the meanes of our law Now this is contrary to the former and truth is not figured out by contrarieties but in the Alkoran in many places you shall finde contrarieties And these contrarieties amongst vs are the cause of other brutish opinions Now this doth not fall out to those that reade the glorious Gospell and do informe themselues after the precepts thereof But it is manifest that good Christians when they are found in any tentation misery of this world at that instant their soules are replenished with the loue of God and in the sense thereof they do exceedingly reioyce AH This reioycing and this power which is in the soules of the Christians in the midst of miserie and tentatiō in this world is demonstrated from that glory and the blessednesse which God will giue them for euer that is Paradise SH Our Prophet in the Chapter Almaïda speaketh altogether cōtrary to that which thou now speakest For he in that Chapter doth shew that the Iews and Christians shall not be the sonnes of God nor any of his friends And this is manifest by the misery and oppression in this world which God doth lay vpon them for their sinnes AH Now in mine opinion from hence it cannot be argued that they are not the friends of God But what is thine opinion of this matter SH With me that is firme and good that is receiued amongst the learned in generall and of the wisemen of the world that is That the Iewes were afflicted of God and were dispersed as it doth appeare plainely 1000 yeares ago and more and that they are without a Temple without sacrifice and without a Priest for this sin of apostasie onely which they did do against Christ which was the Word of the euerlasting God and his eternall Sonne as I shewed thee yesterday AH What dost thou say then of the afflictions of the Christians which God layeth vpon them SH This is not like vnto the misery of the Iewes for in all that religion the Christians haue a Priest Churches and they do sacrifice their sacrifices praise God and his glorious name not onely in the place where they haue the sole command but also in Constantinople Egypt Arabia in Ada the new That is the Ilands in the Sea and in all quarters of the world Therefore we ought to say that their miseries do testifie the loue of God toward them as Salomon the wise doth affirme when he sayth That a good father doth chastise his sonne whom he loueth very much and Dauid the Prophet saith The good through many miseries great tentations shall enter into the kingdome of God And moreouer That the good are tried of God as the gold which is tried in the fire And therefore I when I do see man in felicity in this world and according to his desire to enioy worldly matters without any crosse at all euen at that instant I am afraid of him For Dauid the Prophet also saith I haue seene the wicked exalted and magnified and I went out and he was gone and I asked after him and he was not to be found and there was no signe of his place in the which he had bene Therefore the sayings which are in the Chapter Almaïda cannot signifie that the Christians by reason of the misery which at some time they do suffer are not the sonnes nor friends of God but it doth teach the contrary that by the testimony of Dauids owne words neither is there any thing else that I am able to say to it AH I haue heard thee say A Iewish fable that Salomon was exceeding wise whether was that he that is mentioned in the chapter Amemela that had a great army of Angels of men and other liuing creatures and when Salomō found the Ants innumerable as the running waters he commanded one of them to go into their holes and after that it spake with Solomon and laughed also as it is recorded in that Chapter SH I do know that this is recited in that Chapter but I do not know what I may be able to say vnto thine answer for I do not vnderstand the meaning of it AH I do wonder greatly at thee why thou canst not vnderstand this thing seeing that it is so plaine SH He that will take this as a parable to him it may be plaine AH How can it be vnderstood as a parable it not being in it owne nature true For neither had Solomon any such army neither did the Ant so miraculously speake or laugh SH I do maruell at thee for thou doest shew thy selfe to haue little vnderstanding in that thou doest not know that Solomon which was the son of Dauid did neuer leuy any armies neither of Angels nor of beasts but he was very learned and
Eosque quatuor duces Acutos Dei gladios nuncupauit One of the Chalifs created made as the historians do â—estifie foure lieutenants Amit's they call them which had the command and leading of many Captaines and Centurions These he called The sharpe swords of God Herehence is that title of the kings of Barbary one of whose titles is Amira'lmowminin or as Leo Africanus doth conceiue and write it Miralmuminus that is Praeses fidelium The prouost of the faithfull Of which one thus speaketh Miralmuminus quae vox Principem credentium significat Historici nostri corruptè vocant Miramulinum Primus omnium qui se hoc titulo insigniuit fuit Abedramon qui Maroci vrbem maximam condidit AMIRALIVS the Admirall A title of honour or name of an office hauing command and charge of sea businesses or of the Kings nauie And therefore is compounded as generally all the learned do affirme of the Arabicke word Amir aforesaid and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greeke word which signifieth Marinus of or belonging to the sea ANTIOCHIA Syriae one of the foure cities which as this wicked impostor would haue the world beleeue did come from hell into this world See Elmeden ARABES Alarbes Larbes are those people which from the confusion of tongues inhabited that countrey of Asia which is called Arabia As the countrey is large so haue these people spred themselues into many countries made many conquests and planted â—undrie colonies both in Asia and Africa The Arabians as Leo testifieth are of three sorts For either they are Arabi araha or Arabes arabici that is true and naturall Arabians or else they are Arabi mostaaraba Arabes inarabati that is Arabes per accidens quia non sunt Arabes natiui Or lastly they are Arabì Mustehgeme Arabes Barbari Item Mozarabes are Arabians mingled with other nations Item Mozarabica hocest as mine author doth informe me cum Arabico mixta ASAFII a sect of Saracens subiecting themselues to Mohammeds lawes See Melici AZZEKOM or as it is sometime ignorantly written Alzekom it is a tree whose fruite is exceeding bitter of which the blasphemer saith that the wicked shall feed on in hell Mansio corum intellige infidelium puteus Abyssi Potus omni felle amarior Cibus de arbore quae appellatur Azachum aliâs Alzekon est omni pessimo sapore deterior Author libri de Haeres Heraclij c. Item infra Arbor Azachum data est pro delectatione impijs Ipsa est enim quae in profundo Abyssi nascitur cuius fructus quasi daemoniorum De quo manducantes ventrem suum implebunt This is cited out of the 37 Chapter of the Alkoran which is intituled Assora Assaphet The words there according to Retinensis are these Arbor Ezetius tu scribe Ezecus vel rectiùs Ezzecum ob malos plantata cyros sicut diaboloruÌ„ capita gestans ex sua radice Gehennae focum emittens Vnde cibandi increduli ventres suos farciunt pag. 139. Here you see one rare plant to be added as a supplement vnto Clusius or Monardus which haue written of this argument AZOARA Azzoara Assora is as much as a Chapter or section See the Treatise following B BABE'LMANDEB falsly written in all mappes Babelmandel is the mouth of the Arabian gulfe sinus Arabicus or as the Arabians call it Bahri'lkulzom by which it openeth falleth into the Red sea See Nubiensis Geography The word signifieth The flood-gate BARAK Borak Albarak or as the Greeks do write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elmparac was the beast which Mohammed rode vpon when he receiued his commission Asserebat saith Ricoldus quod à Deo ad eum missus est Gabriel ducens ad eum quoddam animal maius quidem asino minus autem mulo Nomen autem animali erat Elmaparac Loquebatur autem animal ambulábatque in hora viam quinque millium annorum haec faciebat in nocte cap. vij See more of this beastly fable at the 14. Chapter of Ricold Florent Item see the 4 cration of Cantacuzenus BAR signifieth a desert or solitary place It is the same that Sarra BAZESTAN is an hortyard or garden as Bellonius testifieth BEBE'LBAHAR that is Porta marina It is one of the suburbs of â—he city Tunis in Africa BEBE'LMANERA is one of the suburbs of the citie Tunis BEBE'LSVVAICA is one of the suburbs of the citie Tunis in Africa which standeth neare vnto the place where sometimes Carthage stood BELD Belid Bled or as the Spaniards do pronounce it Velez signifieth a countrey shire or prouince and is preposed as you see in the examples following contrary to the vse of our English word shire BELD huneb hoc est ciuitas vel regio Zizyphorum a citie in Africa so called as Leo Africanus doth testifie of the abundance of Iuinbes which do grow thereabout BELIDV'LGERID vel Bellidulgerida regio hoc est Locustarum regio not as some would haue it and which you shall find approoued generally by all Cosmographers Dactylifera regio For Gerid signifieth a Locust or Grashopper Truth it is that here do grow the best and greatest plenty of Daâ—es in the world which the same Author doth auerre in these words Secunda pars Africae quae Latinis Numidia dicta erat Arabibus hodie Belidulgerid vocatur Haec caregio est quae dactylos producit Yet it taketh not the name or denomination from thence For then it should haue bene called Bleda'ttamar or Bleda ' nnachel For as in Ebrew so in Arabicke Tamar with tau signifieth a Date so that the fruite that is called a Tamarind is nothing else but a Date of India IteÌ„ the same fruite is in Arabicke named Nachel not Gerid as they would haue vs beleeue BEITHA ' LMIKDAS Domus sanctuarij Thus the Arabians do vulgarly call Ierusalem Neither do I remember it called by any other name but by the Christians who do follow the steps of the writers of the bookes of the holy Scripture BEITHE ' LMEL Bitelmel The exchequer the treasury BENI or Bani signifieth sonnes or nephewes that is grandchildren It is a word often read preposed before other words which therefore do not properly signifie any set place but rather some name of a family nation kinred or cast as they call it BVANIFI is one of the sects of Mohammetists See Melici C CAABA see Alcaaba CAFFILA is the same almost that Karawan is that is to say a conuoy or company of men with weapons hired to defend and gard others from the violence of theeues and robbers CAIRO Cairus see Alcair CARTEIA a citie in the South part of Spaine neare to the promontory Calpe now called Tarifa See Tarif CARAVANNA est frequens mulionum turma A Carauan is a great company of such as do driue Mules and Camelâ— loden with some merchandise or other saith Bellonius Item in another place he saith Turcae magno numero per turmâ—s quas ipsi Caraâ—ana as nominant incedunt The Turkâ— do trauell and go together by
â—e true or not I dare not auouch SHEWAL the tenth moneth of the Arabian Kalendar containing but 29 daies SVLTAN Soultan Souldan Sultanus and with the article Assultan the name of supreme honor amongst the Arabians and seemeth to bee as much as Imperator was amongst the Romans or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium augustissimus was to the Greeks For thus they now call the Gâ—eat Turke Sultan de Stamboli The Souldan of Stamboli It is more theÌ„ Melic that is King The first as I thinke that did assume this title was the Generall and leader of the Saracens or Arabians which conquered Egypt and the countries neare adioyning whose successours afterward were called Soultans of Babylon Salinus fortè Salâ—dinus AEgypti imperium adeptus edixit vt Calyfae AEgypti vocarentur Sultani quae vox summum Principem regum regem significat Item infrà AEgypti pontifex Sultanus appellatur hoc est summus imperator siue regum rex Saladinus hauing obtained the Empire of Egypt commanded by Proclamation That the Chalifs of Egypt should euer after that be called Souldans which word doth signifie The cheefe Prince or King of kings Item The Byshop of Egypt is called the Souldan that is the great Emperor or King of kings The word is the same in nature and signification that the Hebrew Shilton is which in Daniel signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestatem a soueraigne power or command A SVLTANEE is a peece of gold of the value of 7 s. 6 d. It hath the denomination of the former word Sultan and signifieth as much as Regalis a royall the kings coine T A TALBY is amongst the Arabians of Barbary as much as a Scriuener or publike notary is with vs For these onely are authorized to draw writings betweene man and man as bils of debt contract couenant bargaine and sale and such like which they call bils of Shuhùds that is of witnesses Of these kinde of writings I haue seene very many and yet haue neuer seene any containing aboue fiue or sixe very short lines This breuity sauoureth of the ancient simplicity of former ages yea euen of the Lawyers of this our nation as may appeare in all the deeds conueiances by them then drawne and contriued remaining to be seeâ—e at this day Amongst those which I haue seene I haue especially obserued two The one was for a great house in Cheapside abutting on the one side vpon Iremonger lane purchased by the Earle of Lancaster of a Iew in the time as I remember of Richard the first with diuerse prouilos and reseruations of rent c. signed with the hands of the Maior diuerse of the Nobility Aldermen Besides the licence approbation of the Prince of the Synagogue of the Iewes written in Ebrew in a strange exoticke character All contriued into a peece of parchment not any whit bigger then an ordinary single obligation The other was all in Ebrew betweene two Iewes for an house in Colâ—chester in the time of K. Iohn containing but sixe very short lines This I translated for the office of the Records in the Towre well neare thirtie yeares since There as I am informed it is still to be seene TARICH Terich is the same that Epocha is to the Greeks or AEra to the Latines The Astronomers following the interpretors of the Arabian writers do call it Radix whereby they vnderstand some set and certaine time beginning at some memorable action as the Creation the Flood the Birth of Christ from which they account and reckon backward or forward all other times and actions whatsoeuer TARIFA signifieth the end outside or outmost bound of any thing Hereupon many places in Arabia and in places where the Arabian colonies haue bene seated do take their name In Spaine the city which was anciently called Carteia in the outmost skirts of Andalusia is now called Tarifa Carteia in Hispania ad Calpe promontorium sita post dicta est Tarifa Carteia a city in Spaine situate vpon the forelaÌ„d called Calpe was afterward named Tarifa Item GIBEL Tarif Calpes promentorium saith mine Author à Tarife duce dicta est Gibel Tarif hoc est mons Tarifius est appellatus nunc Gibel terra nuncupatur There is also a fountaine or spring neare vnto this place which is called of the Geographers Fons Tarifius The historian was deceiued For these places were not so named of Tarif a Captaine but of their position and situation as I haue said For so that foreland or promontory in Cornwall which we call The Lands end the Arabian Geographer calleth Tarfi'lgarbi mina ' lgezira the West bound of the Iland TVRGMAN Trudgman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter Greeke writers signifieth an interpretor deriued from the Ebrew Thirgem which signifieth to interpret or expound out of one language into another FroÌ„ whence also Thargum or Targum a translation an interpretation hath the denomination V VASTAT a city of Egypt one of the foure which as Mohammed doth feigne did come out of hell into this world De Doctrin Moham pag. 196. See Elmeden VELEZ see Beled VELEZ Malaga is a prouince in Spaine which I take to be the city and territories of Malaca see Monardus W WADI see Guadi X XAICHVS see Scheich XARIFIVSâ— see Sherif Xâ—CHVSâ— see Sheich XERIFIVS Xerif see Sherif Z ZIBELTAR see Gibel ZENITH saith Christmannus c. INDEX ASSVRATARVM MVHAMMEDICI ALKORANI That is A CATALOGVE OF THE Chapters of the â—urkish ALKORAN as they are named in the Arabicke and knowne to the Musslemans Together with their seuerall Interpretations as they are done by the learned and oft cited by the Christians Gathered and digested according to their naturall order for the benefite of Diuines and such as fauour these studies By W.B. M.DCXV To the Reader THE booke of the famous impostour Mohammed the Arabian called in that language the Koran or with the article the Alkoran is as the word doth signifie the Text that is the authenticall body of their law and ground of that religion For this word both in signification and nature is the same that Mikraâ— or Hammikra is to the Iewes For that interpretation deliuered by Robert of Reading our countreyman and receiued for good by Peter Abbot of Cluniak Ricoldus Florentinus Demetrius Cydonius Cantacuzenus the Grecian Cardinall Cusa and others who would haue it to signifie Collectionem praeceptorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A collection of holy precepts doth not expresse the true originall or Etymology of the word For the theame or roote as they call it from whence it is deriued is not Karan to conioyne or knit together but Kara ' to reade as all men skilfull in the Grammars of these Easterne tongues can beare me witnesse This booke is deuided into sundry sections or Chapters which they call Assurats or Azoara's after Retinensis expression An Index or Catalogue of which I did some three or foure yeares since at the request of M. Th Erpenius of Gorchom
in Holland a zealous louer of these studies gather and compose in manner and forme as here thou seest Of the names and number of these Chapters all Authors do not agree betweene themselues For our countrey man who first of all others to my knowledge did translate this booke out of Arabicke into Latine whom Ariuabene the Italian doth follow word for word numbreth 124. Euthymius Zâ—gabenus the Grecian mentioneth but 113. He in his Panoplia thus writeth of Moamed Hic Moameth licet esset rudis agrestis homo tamen centum tredâ—â—m conscripsit fabellas vnicuique harum dignum quoddam nomen hac sua insertia stultitia indidit This Mohamed saith he although he were a rude countreyman yet he wrote an hundred and thirteene fables and gaue vnto each of them a seueraâ—l name answerable to that his ignorance and folly All the Arabicke copies that I euer yet sâ—w whether written in the East or West amongst the Mooâ—es in Barbary do constantly with one consent reckon 114. The reason of this difference is thus Some interpretours do not account the first for any Chapter but make it a kinde of Preface or preamble Retinensis of the second chapter maketh foure of the third three of the fourth foure of the fifth two and of the sixth three That is the fiue first Chapters he deuideth into 1â— and so maketh the number of them more by 10. then indeed they are The name of the Chapter they call Sura and wiâ—h the article Assura or Suraton Assurato Retinensis and such as follow him do write it Azoara which a learned man that hath written briefe Annotations vpon the Alkoran doth thus interpret Azoara Arabice saith he vultus Latinè dicitur Vnde quod nos Capitulum dicimus illi vocant Azoaram Sicut enim Vultus maxime quis vel qualis sit homo docet Sic capitulum quid sequens litera dicere velit Secundum quosdam Azoara oraculum sonat Illi namque soli iudicium tribuit This is I confesse a wittie coniecture but farre from the truth For this deriuation â—s drawne from the Hebrew word Zohar written with zain he and resh Now this our word is expressed by Sin waâ— and resh so that the Arabicke Sura should be none other then the Syrianâ— Suriya which sigâ—fieth Principtumâ— initium For in tâ—uâ—hâ— as the Bookeâ— of Moses and â—â—ctions of the Ciuill and Cannon Law so these Chapters for the most part are denominated of some notable word in the beginnâ—ng of the same Item Sur oâ— Sura in R. Abraâ—am Hay hiâ— booke De sphaera signifieth a Section Chapter or Treatise Postellus interpreteth it Cantâ—um a song I know not vpon what ground except it be that he did rather respect the nature of the thingâ— then the etymology of the word For truth it is that this booke is a kind of rude Poëme or hobbling kind of rythme Now these Chapters are also diuersly cited for sometimes they name them as they are called by the Arabians sometime they are cited by the interpretation of the same Arabicke word As for example the title of the second Chapter is Albacara which word in that language signifieth A cow Therefore of some writers this second Chapter is citeâ— by the name of Azoara bacara or Sorato ' lbacara By others by the name of Azoara vaccae or Canticum bouis Therefore that we might euery way to our vttermost further the Reader we haue here in this our Index set downe both the one and the other to wit the Arabicke titles first in Romane capitall letters then the interpretation of the same in Latine as they are done by the afore named Authors But it shall not be amisse to heare Postellus who learnâ—d that skill of the Arabicke which he had amongst the Turkes what he saith of this matter and argument now in hand Primum caput Alkorani vocatur PHATEHET ELCHITABI id est Ingressio libri Ea est inquit oratio communiâ— Mussulmanorum principiumque Alcoraniâ— quae est septem miraculorum id est periodorum In qua volo ostendere lectori quid sit Aiet vt sequentia intelligat Numeris pono ipsa Aiet In nomine Dei misericordis propitâ— Hoc proloquum dicebat semper à correptione morbi ecstasique surgens Vnde obtinuit vt ante principia omnium capitum Alcorani ponatur à religiosis Philosophis in principio operum Sed attendite miraculis Primò Laus Deo domino seculorum id est miserecordi propitio Secundò Regidieâ— iudicij Tertiò Heus seruiamus heus adiuuabimur Quartò Dirige nos in punctum rectum Quintò magna pausa Punctum eorum in quibus tibi bene placitum est Sextò Sine ira aduersus eos non errabunt Septimò Habetis miracula videtis sententias Ita habet totum Alcoranum vt sententia completa aut non completa dicant miraculum quo quid absurdius non video Haec precatio illus est communis vt nobis Dominica ita à quibusdam ad battologiam vsque recitatur vt centies idem aut duo ant tria vocabula repeâ—ant dicendo Alhamdu lillah hamdu lillah hamdu lillah caetera eius vocabula eodem modo Idque facit in publica oratione Taalima id est sacrificulus pro his qui negligenter orant vt aiunt vt ea repetitione suppleat eorum erroribus Quidam medio in campo tam assiduè vt defessi concidant Aly circumgirando corpus vt omnino extrase fiant demum Muhamedem imitando aliquid nugarum obscuritatis profundunt vt idololatria fanatica responsa in illis videantur reuixisse Ita nusquam Satanas non se ingerit Haec pro certis numeris solet repeti quum quinquies in die naturali orant Sed de ea satis Videtur nil habere contranos sed quisquis callet Arabica videbit vbi punctum punctum rectum vocat Alcoranum intelligi Nam Tzirat elmuste quim id est punctum rectum est apud eos aequinocum cum Alcorano Rogant itaque dirigi in perniciem quum in rectum Alcorani punctum cofertum mendacijs dirigi voto exoptant Postell lib. 1. cap. 13. de Orbis concordia Also in another place he speaketh of this Author and that his booke thus Lingua Arabica qua vsus est Muhamedes planè vulgaris est sine vlla arte grammatica qualis obseruatur à doctis scriptoribus qui disciplinas humanas tractant Nam nullis canonibus nec rationis nec eloquentae voluit astringi Muammedes Quum tamen ideo asserant eloquentissimuÌ„ quòd rhythmicè penè scripserit idque tamen etiam sine vllis legibus Nam periodum ducentarum syllabarum quadrare facit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum breuissimis vt inconstantia in omnibus laborabat This name or title as we haue said doth sometimes varie according to the varietie of copies some calling it by one name others by another as we shall obserue