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
Mohammedis Imposturae THAT IS A DISCOVERY OF THE MANIFOLD FORGERIES FALSHOODS and horrible impieties of the blasphemous seducer MOHAMMED With a demonstration of the insufficiencie of his law contained in the cursed ALKORAN Deliuered in a conference had betweene two Mohametans in their returne from MECHA Written long since in Arabicke and now done into English by WILLIAM BEDWELL Whereunto is annexed the ARABIAN TRVDGMAN interpreting certaine Arabicke termes vsed by Historians Together with an INDEX of the Chapters of the Alkoran for the vnderstanding of the confutations of that booke LONDON Imprinted by Richard Field dwelling in great Wood-streete 1615. To the Christian Reader THat which here I offer vnto thy view courteous Reader is as the title doth shew the translation of a booke imprinted certaine yeares since and published in the Arabicke tongue Yet when or where or by whom is not as vsually the manner is in the same any where expressed or declared It was first written as the Author himselfe seemeth to intimate about 600 years since Who he was and what I dare not for certaine affirme Many of the obiections demands answers arguments and speeches are too good to be thought to come from the breast of an Heathen Turke or Saracen although of them many scarce good enough to be fathered vpon a well grounded Christian. That consideration first mooued me to iudge it framed by some Christian in disgrace and confutation of that fond and foolish religion Yet when I called to mind that I had heard many Merchants and especially M. W. G. a worshipfull Gentleman who did spend the better part of his youth continually resident amongst them That it was a common thing to heare from themselues such like obiections and doubts made against their law Againe whē I considered that whatsoeuer is here alledged and layd downe though neuer so good and Christianlike Or contrariwise absurd and monstrous is notwithstanding found and read in that their law And lastly seeing that my selfe can testifie that from their owne mouthes I haue heard and can shew in their bookes and tractates the like morall sayings and zealous exhortations vnto vertue and holinesse of life I then altered that mine opinion and did verily beleeue it to be written by some Saracen or Mohametane who did in truth make these doubts and demands as being desirous of better satisfaction If any man shall obiect and say as the consistorie of Rome did by the Talmud That it were better that such foolish fables and blasphemies were concealed and vtterly suppressed then made publike and common to all I answer I haue done no more nay not so much as the ancient Fathers Tertullian Irenaeus Epiphanius Augustine and others who haue taken vpon them to confute the errors and opinions of Heretiks haue done Nullum enim est dogma insigniter impium peruersum in Alcorano quod non extet in libris eorum quos antea indicaui Irenaei Tertulliani scriptorum Ecclesiasticae historiae Epiphanij Philastrij Augustini quorum libri saepius foetant propè quà m cuniculi Et Typograghi quaestum inde non exiguum tolerant rem studiosis bonae literaturae inprimis gratam faciunt Quaedam etiam absurdiora in veterum haeresium descriptionibus reperiuntur quà Alcoran protulerit c. For in the Alkoran saith a learned Diuine there is no one opinion so impious wicked which may not be found in the bookes of those writers which I haue before spoken of to wit Irenaeus Tertullian the Ecclesiasticall historians Epiphanius Philastrius and Augustine whose bookes do breed wellnere as oft as conies And the printers do thereby reape no small gaines and withall do deserue very well of all good students Some things also in the discoueries of old heresies are met withall more absurd and grosse then the Alkoran doth afford any But the examples following being of the same nature practised by graue iudicious Diuines are more proper to our purpose Peter Abbot of Cluniak a man highly commended in his time for learning religion and Christian charitie did well nere 500 yeares since cause Robert of Reading our countryman to translate the Alkoran or lawes of Mohamed into the Latine tongue Which translation was by the said Peter dedicated vnto S. Bernard that famous Abbot of Clareuall At the end of which his translation you shall find this which followeth Illustri gloriosoque viro Petro Cluniacensi Abbate praecipiente suus Angligena Robertus Retinensis librum istum transtulit anno Domini M.C.XLIII anno Alexandri M. CCCC.III anno Alhigere D.XXXVII anno Persarum quingentesimo vndecimo About this time did Euthymius a learned Grecian translate if not all yet diuerse and sundrie peeces of the same The Councell of Vienna celebrated by Pope Clement the 5 in the yeare of our Lord 1311 hath an act enioyning certaine Vniuersities to maintaine Professours of the Arabicke tongue for the translating of books out of that language into Latine Now as a learned man truly gathereth those holy Fathers had no care of Physicke and Astronomie but of Diuinitie onely and therefore they meant of the Alkoran and such others concerning religion Not long after this Iohn Bishop of Segouia offered vnto the Councell of Constance the Alkoran by him translated and confuted In the yeare of our Lord 1543 Theodorus Bibliander animated thereunto and commended by Philip Melanthon did publish and imprint the aforesaid version of Retinensis the English-man Within foure or fiue years after this edition Andreas Arriuabene turned the Alkoran as he saith out of Arabicke into Italian The title by himselfe praefixed to that his edition is thus L'Alcorano di Macometto nel qual si contiene la Dottrina la Vita i Costumi le Legge sue tradotto nouamente dall'Arabo in lingua Italiana Con Gratie e Priuilegij M.D.XLV II. The Alkoran of Machomet in which is contained his Doctrine Life Customes Lawes translated newly out of Arabicke into the Italian tongue When as in deed that translation of his is nothing but Retinensis Italionated neither do I thinke that he vnderstood much Arabicke Thus you see what presidents I haue for that which is done Such as I doubt not but will fully satisfie the learned and indifferent the peeuish and froward I weigh not this paines was not taken for them Nothing I know may please them that is not of their owne breeding Neither do I see what benefite the vnlearned may reape by it Now concerning the thing it selfe I do giue the Reader to vnderstand the louers of these studies and such as haue seene the booke can testifie that I speake the truth That the copie that I haue followed was so badly imprinted that in verie many places I was constrained to diuine and guesse And therefore if in any place I haue failed it is not much to be maruelled Notwithstanding although I will not say that I haue failed in any particular yet I dare boldly affirme that I haue hit the generall scope and purpose of
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
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
blotted out the name of our Prophet who in the Alkoran in many places doth commend Christ and the Virgine Mary his mother Therefore if the Christians had put out any names they would haue put out the name of the Iew which was the cause of his death or the name of Pilate who crucified Christ not Mohammed that commendeth him AH If this be thus it is confessed by thee that these bookes were neuer corrupted and then that they are bookes which had remained 600 yeares to wit from Christ vnto the coming of our Prophet SH By the aforesaid demonstrations thou must of necessitie say so willingly beleeue it and confesse as much For the contrary aduerse opinion is euery way without any shew of probability and hath no ground AH Our Prophet in the Chapter Albakara saith in the person of God himselfe We haue sent downe the prophecie of God and we haue kept it Now it seemeth to me that the meaning of this word Prophecie is nothing else but the glorious Gospell SH So indeed this place is vnderstood AH Therefore our Prophet saith it that he also doth magnifie the Gospell and doth according to the precepts of the same SH This is very apparant For he doth highly commend it and saith that it was giuen by God and is complete and perfect AH I haue read also in the Chapter Almaïda this saying To haue many bookes and to increase them doth profite nothing without a fulfilling of the Gospell and the Law that is of that which our Prophet doth â—each in it SH By hauing of bookes are â—ignified the Musslemans and so it is vnderstood also in the Assora Annesa and other places AH We say That God Almightie gaue the Law to our Prophet last of all as a â—eale of the Prophets and complement of the law of those which went before How then is it giuen vnto the Mosaicall law and the Gospell SH We do also say he is a generall Prophet to all Prophets But wee know that he knew not any language but the Arabicke tongue only neither did he speake any other language neither had he learned any other tongue And indeed the Alkoran is not found written in any other language but in the Arabicke tongue onely AH Therefore there remaineth yet another great difficultie videl How this law should be vniuersall seeing that it is not found written but in the Arabick tongue onely and for that this our Prophet could not speake any word of any other language and because that he and his law were not for all men for all creatures or people SH Wherefore do you thinke so AH Because I do see that God Almighty would first that the Gospell should be for a generall law to all men And therefore God of all goodnesse gaue the knowledge of all tongues miraculously to his Apostles and to his Disciples and Preachers Wherefore they by by preached it throughout the whole world and the Gospell was written in all languages Now this thing was requisite for vs also to do both for the honour of God and his praise as also for the saluation of our soules throughout all kingdomes of the world seeing that our Prophet doth say in the Chapter Amran That no one man shall be saued but by his mediation or by his law and not otherwise SH I told thee that our Prophet saith that himselfe doth not vnderstand his owne law but God onely doth vnderstand it for he is most skilfull Who therefore can teach it or know how to preach it AH Therefore we do follow that which is vnknowne to vs. Now how much and how grossely do they erre which do not vnderstand or haue not heard the law But by your patience I vnderstand that this reason is not receiued as current SH Wherefore AH Because that in the Alkoran there is in truth no sentence written but it may be vnderstood of euery one that vnderstandeth the Arabicke tongue Yea and thou knowest it for thou had read much SH I know well but in respect of the loftines of the phrases of our Prophet I spake it AH But let vs leaue all other demonstrations and let vs consider this one sentence onely to wit that saying That God gaue his law in the world which may not be vnderstood especially of those which follow i t it is beyond the reach of reason and compasse of faith SH Truth it is that this is strange yet it may not be spoken of God Almightie For an vnderstanding and iust man doth not command to another man any thing but that which he doth vnderstand which is within his abilitie is possible for him to do And so if God be most wise and iust he will not force the soule to any thing but that which is within compasse of it This confession is sound and thus we ought to beleeue For God is most wise and iust in very deed AH Yet I cannot but maruaile how it cometh to passe that our Prophet in his Alkoran which is the law of God a serious matter as wherein is declared the meanes of the saluation of our soules hath inserted in it such small matters and so impertinent As of the Ant of the Smoake and such like for these do no way further a man in matters of religion or of his saluation I pray you what profite do you get by the Ant that did speake or did not speake but laugh Or that the heauen was made of the smoake and the smoake of greene things and of the sea And that the sea doth run from the mount Kaf which doth compasse the whole world and the earth and supporteth the celestiall orbes SH This the Astronomers do denie yea all Philosophers do improue this opinion But therefore they are spoken parabolically AH It is a foule shame that we should say so that in our law I meane there should be any such thing that either of wise men or of others should be taken as false and fabulous For then euery thing should remaine doubtfull and vncertaine neither do I know which way or what part to take to proue that this law onely is true and necesâ—ary to saluation seeing that wee cannot proue this That it was demonstrated by apparant miracles from God Now if it shall be said that this Law came from Godâ— as the Law of Moses did which God gaue vnto Moses in mount Sinai in the day time with fire thundring and great lightning for the satisfaction of his people which saw and heard and certainly knew that God gaue it Thus also was the Gospell confirmed by miracles and great wonders which Christ first did then his Apostles and lastly his Disciples As the giuing of life vnto the dead in all sorts of men The giuing of sight of the eies to the blind hearing to the deafe health to those that were sicke of any manner of disease as our Prophet doth also witnesse in the end of the Chapter Almaïda of his Alkoran Lastly his
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
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
great companies which they call Carauans CASAR see Alcasar CASAR elcabir that is Palatium magnum or as Leo's interpreter hath Palatium regium a great large towne built as the same Author saith by Mansor the King of Marocco See Alcasar CASAR ezzaghir that is Palaetium minus a citie in Barbarie built in the time of the aboue named Mansor or Almansor king of Marocco CHALIFA Califa Chalibas is the title of honor attributed to the successors of Mohammed it is commonly interpreted by the Historiographers Pontifex that is Bishop The word signifieth a successour Moriens Muamedes Alim generum saith the history successorem suum declarauit Calyfam hoc est Pontificem sectae suae esse voluit Item Salinus fortè Saladimus AEgypti imperium adeptus edixit vt Calyfae AEgypti vocarentur Sultani quae vox summum principem regum regem significat CHORAN see Alkoran CVDSI mubarrak that is Sanctuarium benedictum is one of the names of Ierusalem and is aequipollent to that which is more commonly vsed amongst them Beith almikdas that is Domus sanctuarij D DHI ' LHAGIA Dilhaia Dulhage the name of the twelfth moneth of the Arabian yeare containing commonly but 29 dayes DHI'LKAADA Dilkada Dulcaeda Dulkada the name of the eleuenth moneth of the Arabian yeare containing alwaies 30 daies DHI ' LKARNAIN Duorum cornuum thus the Arabians do call the AEra or Epocha of Alexander the Great that is the computation of yeares from his time See Caluisius or Scalig. de Emend tempor DIWARâ— Dwar a company of tenâ—s orderly placed in forme of a towne in which a nation family or stocke descended from the same father do dwell E EHBERAM a city of Armenia one of the foure which came out of hell into this world See Elmeden ELESALEM see Alesalem ELMEDEN Chaldaeae one of the foure wicked cities as the false Prophet Mohammed doth auerre which came from hell into this world Vastat saith he ciuitas AEgypti Antiochia Syriae Ehberam Armeniae Elmeden Chaldaeae sunt quatuor ciuitates quae in hunc mundum venerunt ex Inferno Doctrin Moham pag. 196. ELMVDEVVANA est magnum quoddam Saracenicae legis volumen quod Legum farraginem interpretantur Item infrà Elmudeuuana totius iuris corpus est Vide Leonem ELMADINA vel Elmedina hoc est ciuitas as Leo interpreteth it See Medina ELPHOCAA see Alfakih F FRANGIâ— see Alephrangi FOKAA see Alfakih FVRKAN see Alfurkan G GABEL is a mountaine in Arabia The word signifieth as Curio testifieth an hill and so it is the same with Gibel GARBII see Algarby GEZIRA or Giesera signifieth as Leo testifieth an Iland Herehence do many and sundry places take their denomination as Gezirat Eldeheb Insula aurea in Egypt GESEIR hoc est Algira Geseir autem Afris atque nobis saith Leo insulam sonat sic dicta quod insulis Maioricae Minoricae Genisae adiaceat Item GEZIRA Taref not Gelzira as there you shall find it falsly written est insula parua in sinu Culpae quae à Tarife dicta est See Taref GIEBEL or Gibel the name of diuerse places in Europe Africa and Asia The word signifieth a mountaine Herehence the name of the mouth of the narrow seas Fretum Gaditanum the Straights is after the Arabicke name vulgarly by the seamen others called Estrecho de Gibraltar strictum Zibeltar or Zibeltara as some call it See Tarif The famous hill in Sicilia of the ancients called AEtna is now called Mon-gibello c. Item Gabel elhadidus not Gebelehadichus as it is there falsly written that is Mons ferreus is an hill in Arabia Felix as I remember GIVMAA is in Arabicke the name of the Turkes sabbath which alwaies is our Friday The word signifieth Conuentum congregationem quasi dicas Diem conuentus Diem veneris saith a learned man Arabes appellant Diem congregationis quòd ea die in templis suis ad sacra peragenda congregari soleant Item ANNVS Aliema is a certaine yeare much celebrated amongst the Mohammetanes or Turks of which yeare their Chronographers do thus speake Hic Moauui pace firmata communi fauore sublimatus omnia redegit in melius Ad quem omnes Orientales Occidentales confluxerunt illi parentes Annum autem in quo contigit illud annum Aliema id est annum congregationis appelarunt GIVMADI ewel the first Giumadi that is the fifth moneth of the Arabian yeare containing 30 dayes GIVMADI achar The latter Giumadi that is the sixth moneth of the Arabian yeare containing but 29 dayes ALGEZIRA d'alfrada or as it is written Alzira Dalfrada that is as I conceiue it Insula freti is the IlaÌ„d Gadiz on the cost of Spaine Est insula quae olim Gadâ—s in exteriore Oceano propè fretum sita GWADI signifieth a riuer And hereof the riuer Baetis which runneth by Siuill in Spaine is to this day called Guadi'lkebir that is to say The great riuer Item GWADI and Gwadiana The riuer Anas that runneth along by the East of the Algarbij GVADALAGIRA a place neare to Medina GVADALGVIBIR the same that Guadalkebir is H HACCAM Alhaccam a Iudge It answereth to that office which we do call the Maior and Bayliffe of a towne or corporation It differeth much from Kadi or Alkadi which signifieth also a Iudge For this is an honourable title giuen onely vnto the Nobility The Haccams oft-times are men of meaner degree HALEB Heleb Halep is that famous city or mart-towne which we commonly call Hallepo or Allepo Heleb vel Halep saith Bellonius totius orientis maximum emporium est caput Comagenes Ex neotericis nonnulli veterum Hierapolim esse existimant At P. Gillius Berrhoeam esse censet And in deed the Arabian paraphrast of the new Testament for Berrhaea wheresoeuer he found it did translate it Haleb. HARAM Haran Elharam Elaram is a temple in Mecha built as they do verily beleeue by Abraham the Patriarch Of which the deceiuer speaketh in the Chapter Abraham on this manner Templum Haram aedificatum est in terra Aman. Where Bookman in the margent hath these words Amonitidi attribuit Mecham Geographiae imperitus But if I be not deceiued in the Arabicke it is Ayaman which is the name whereby Arabia Felix is knowne to these people Item the authour of the booke intituled De Gener. Moham of this place writeth thus Fibeit Alharam hoc est in domâ—â— Haram idolum adorans repentè resonante valido fragore perterritus est That is worshiping the idoll Abel in the temple Haram hee was affâ—ighted at a great cracke of thunder which suddeinly then happened HELARAM see Haram HELPHOCAA see Alfakih HIERVSALEM was one of the three cities which as the impostour feigneth came from Paradise into this world De doctr Moham pag. 196. I IESRAB or more truly Iethrab Ietripum and sometime Itraripum Meccae vrbis agri oppidum as the historians do tell vs was one of the three cities which as Mohammed would haue vs beleeue came out of