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
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
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
meane to rest themselues Let vs also do as they do and let vs be neere one another here and to morrow by Gods grace we shall haue time to conferre againe of this matter and then let vs speake of such things as may also concerne vs to know for our saluation AH When we haue a purpose to conferre of things which are the fountaine of profite and also necessary vnto our saluation I beseech thee let vs go alwaies together but for this time let vs rest in the name of God and to morrow if God Almighty say Amenâ— we will meet and confere together The end of the second Dialogue The third Dialogue AH BY our conference had on these two last dayes iourneyes I perceiue apparentlie that our vnderstanding is like vnto a field or stony ground which when it is well tilled doth thrust out bring forth fine flowers and pleasant fruites but wheÌ„ it lieth waste there growâ—th in that land field nought but weeds bushes and euill plants good for nothing SH This similitude is good but tell me what thou meanest by the Flowers and Fruiâ—es of the vnderstanding And what thou meanest by Plants good for nothing AH By Flowers I do giue to vnderstand euill thoughts and cogitations By Fruites good workes which arâ— perfect and are done of good men and such as are true beleeuers By Bushes are vnderstood euill cogitations which are conceiued against vs and hurt our good name Lastly by vnprofitable weâ—ds are vnderstood bad deeds which do grow out of the peruerse heart of man which is like vnto a stony field that is vntilled and neuer cometh neare vnto perfection SH And I in truth do vnderstand that our conference hath beene like a text expounding out of our law many subtle things as also out of other bookes commended and allowed by our Prophet AH And by this meanes I do know my selfe out of thy conference aforesaid for I haue before this heard that our vnderstandings are perfected by the considerations of the subtleties of the law which do driue out vaine euill thoughts which do not worke any good worke SH Because I see thou takest pleasure in these conferences and that thine vnderstanding is enlightned with these â—ine speculations I do loue alwaies to conferre with thee For I am delighted and very much pleased with the study of good bookes and the speculation of spirituall thing I delight also aboue measure in thy spirituall fruite and thou contentest me well AH I would to God I might heare thee continually that I might remaine in thy seruice and presence alway for the increase of learning knowledge For it doth also appeare that thou art good for all things and louest learning SH That we should be alwaies together it is impossible seeing that to morrow we must part for all our care therefore if it please God in these speciall points we will rest content But it is against my wil. For this thy loue to comprehend all briefly cannot be found in all men For euery man forgetteth himselfe and his minde also inclineth vnto the loue of this transitory world and delights of the same reuiueth not according to the conceipts of the soule the lusts of which do spoile the body and pollute the soule and in a word do kill the soule and body too AH And first of all which of vs is there that doth thinke any thing els but hurtfull pleasures and worldly glory which do passe away as the clouds and shadow do passe For indeed there is not any man that doth glory in spirituall and heauenly pleasures and as for life eternall and the true life of the soule no man considereth it any whit SH For Almightie Gods sake let vs call to euery man of the world to do some of these things that he may enlighten their minds and hearts that they may know errour and sin in which they do persist that they may rise from worldly care and staine of iniquities in which they stand euen vp to the necke that they may desire with all earnestnesse and true vnderstanding to conceiue the counsails of God which they shall learne in his holy law AH See euery good thought true desire and good fruite doth grow out of the knowledge of the holy law SH Without doubt whosoeuer doth not know the law they are blind in the light of vnderstanding as he that is blind in the bodily eie doth alwaies stumble in the way and of himselfe at all times doth fall into perdition AH It is manifest therefore in what danger all negligent men are and such as are ignorant of the law of God Now these are many For they do not sticke but vnto the pride of the world to worldly honour and all manner of riches as if in this world we should alwaies haue our being and abiding when as we do see that this day we liue and to morrow we are dead O monstrous folly misery and great mischiefe SH Vpon this I also do confesse that there is found in my heart alway some heauinesse deiection and great melancholy These are the errors of our times For in euery place there are men clothed so proudly and scornfully also euery man studieth onely how to get riches and money laboreth to get wiues seruants slaues and other worldly commodities which are transitory and very few are found which do delight in reading the bookes of the holy law in which there are euerlasting treasures and perpetuall riches both of our soules and eternall life AH I do confesse that many do excuse themselues saying That our law is metaphoricall and therefore it ought not to be read SH This indeed is very true That in it there are metaphors and subtleties yet our Prophet doth not say That it is not to be read neither doth he forbid vs to know it But â—e addeth this That it is without any profite Yet in the title Ionan he sayth If you haue any doubt of them I haue giueÌ„ them vnto you turn ye the solution therfore of your metaphors vnto the doctours and expositours that is to those which haue read the bookes before you and haue knowne the bookes of the Iewes and Christians which haue beene giuen to them before vs as the bookes of Moses and the Gospell For these bookes are commended by our Prophet in many places and that his commendation is true For they are in very deed holy bookes AH But our learned men do say that these books were changed and therefore we as I do vnderstand do not seeke after those bookes SH Yesterday also thou toldst me as much This is a foule fault of our men the Musslemans I meane nay I dare boldly affirme it to be a grosse errour seeing that all the sacred bookes haue bene found from the beginning in all languages and in all kingdomes and seeing that euery one of them do agree one with another Moreouer it is incredible For our Prophet doth say that we
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
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
that language How oft I pray you in the histories and writers of their affairs in what page almost shal you not meet with some exoticke and strange terme or other as Mussleman Alkade Hakkim Alfaqui Azoara and oâ—hers like And what one amongst many hundreds is there that doth conceiue what is meant by them For the better vnderstanding therefore not onely of this present Treatise of ours but generally of all histories of the Saracens Persians Indians Turks Africans as also of all bookes and treatises written of their superstition and ceremonies I haue for thy good gentle Reader in the midst of my many and great troubles procured by the fraudulent practises of the wicked according to my best ability and small helpe that I haue out of those kinde of writings gathered and composed these two Treatises ensuing The one containing a Catalogue of all such Arabicke termes and words vsed by historians The other an Index of the Chapters of the Alkoran But some man may say That in those histories there are many other strange words found that here I haue not mentioned I answer it is true But those being for the most part Turkish or Persian that is barbarous and out of the compasse of my skill I leaue them to be handled by others Againe if any man shall finde that we haue omitted diuerse euen of this nature here by vs nominated let him know that we could not seriously reade ouer all books of that argument onely wee did for this purpose but lightly cast our eye ouer some of the principallest and such as we could haue the vse of at this time Our studies at this time are imployed otherwise If any thing be wanting I doubt not but ere long we shall supply it abundantly and I hope to the satisfacton of all Farewell The Arabian Trudgman A ABA'LKIBLA was an idoll in the Alcaaba or temple of Mecha which before Mohammeds time the Arabians did all generally worship and offer sacrifice vnto See the booke De generatione Mohammedis ABASSINI looke Alhabassi ABELKIBLA and Abel the same that Aba'lkibla ADMIRANS see Amir ADMIRALLIVS see Amirallius AGBEL or Agbal signifieth a mountaine as some do affirme and is the same with Gabel Gebel or Gibel ALAMBELI a sect of Saracens professing Mohammeds superstitious lawes See Melici ALCAABA Alkaaba or Alkaba is the name of that Church Temple or Mesgid in the city Mecha in Arabia Felix which the Mohammetanes do from all parts yearly visit Of this that forenamed booke doth thus write Anno vicesimo quinto fundatum est Alkaba Anno verò quadragesimo Machumet Propheta datus est In the 25 yeare the Alcaaba was begun to be built and in the 40 yeare Mohammed our Prophet was borne And like as we reade that Daniel and other of the Saints of God being in exile or in forraine countries did make their prayers and orisons toward Ierusalem so the Turks in imitation of them do vsually pray with their faces toward this temple ALCABIR elcabir elguibir signifieth Great as Guada'lcabir The great riuer Casar elcabir The great palace Marsa'lcabir The great hauen ALCASAR Alkazar The palace the kings house There are diuerse places of this name in Africa See Casar ALCAIR Alkair Alchaira The citie The name of a great city of Egypt so called Cat'hexochen although Leo be of another opinion Cairo Cairus oppidum AEgypti prope Memphis ruinas aedificauit Muauias Muauias a Chalife of Egypt saith mine author built the city Cayro neare vnto the place where somtime Memphis did stand ALCASAVA see Kasaua ALEFRANGI Alfrangi Frangi or Phrangi are properly those people which now do inhabite that kingdome which the Romanes and all ancient historians did call Gallia Celtica which at this day are called Franci The Frenchmen But in the histories of the Saracens and Turks it hath a larger acceptation Frâ—nci enim in recentiorum Graecorum historijs quae res fefellit plurimos non Galli solùm intelligendi sunt sed Itali Siculi Eò quod Siciliae regnum illis temporibus pars Italiae à Francis tenebatur By the Franci saith Iunius in the histories of the latter Greeke writers which is a matter that hath deceiued many are not vnderâ—tood the French-men onely but the Italians Sicilians because that at that time the kingdome of Sicilia yea a part of Italy too was possessed by the French Yea in the letters of the king of Achem vnto our king it signifieth the Spaniards And I doubt not but generally they include in it all the Christians of the West ALESALEM Lex Dei salutaris Thus they say the Saracens call the Alkoran Ipsi autem Saraceni vocant eam suba legem denominatiuè Elesalem quod interpretatur Lex salutaris Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Saracens themselues do call their law Elesalem which by interpretation is as much to say as the law of saluation or the law of God If he had said the law of damnation and of the diuell he had said well Cydon 131. ALFAKIH Alfaqui Fakih Faqui or Faquinus as the learned Viues conceiueth it is in the Mosquits or temples of the Mohametanes one that in the manner of a Priest doth their diuine Seruice readeth the Law and doth interpret and expound the same In the plurall number they call them Elfocowah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h.e. Elphocaa id est magni doctores expositores Cydon 142. Summi apud eos saith Cantacuzenus perditissimorum dogmatum doctores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h.e. quos illi Helphocaa id est eximios nominant Cantacu orat ij Now what manner of men these be the historians shall tell thee Turcici sacerdotes à laicis haud multum differunt Satis enim illis est si Alcoranum legere Turcicè ad verbum interpretari norint The Turkish priests do not much differ from their lay-men For it is enough for them if they can reade the Alkoran and also interpret it word for word into Turkish Which also M. Syluaticus doth affirme Alfachi est qui docet matrimonium contrahere Arabes qualiter debeant orare Et est doctor legis qui non probat quicquaÌ„ Nam praeceptis legis credere oportet sine argumentatione Mutali verò est philosophus qui probat quod docet necessarijs argumentis An Alfakih saith Matt. Syluaticus is he that amongst the Arabians doth solemnise mariages and teacheth them how they ought to pray He is a doctor or teacher of their law but he need not prooue or demonstrate ought that he teacheth For a man ought to beleeue the grounds of the law without any proofe Now the Mutaali is a Philosopher or scholer which prooueth by necessary consequences that which he goeth about to teach ALFA QVI see Alfakih ALFVRKAN Alphorkan Furkan Forchan the booke of the Law of Mohammed that is the same that Alkoran is Heare the Author of the booke intituled De doctrina Mohammedis Dic inquit si placet quid misit Deus
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