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
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
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
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
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