ought to receiue the exposition and declaration of those ancient bookes And that they were changed at that time or at this time our Prophet doth not say any such word and therefore thou oughtest not to say so For it is far from the opinion of men of vnderstanding and beside that it is a grosse errour AH What is it then that thou wouldest say and what is it that our Musslemans should learne SH I would say Because these bookes are giuen of God as it is manifest to all the world and that for more then 600 yeares before our Prophet was borne this our Musslemans ought to beleeue That those books were true that they do coÌ„taine true things and that they were as they are agreeing in all languages For one and the same truth is in all their mouthes alwaies AH Thou saist true and I do verilie beleeue so SH And indeed this ought euery man to beleeue that is we all Musslemans whatsoeuer And without doubt we are bound to reade all bookes which our Prophet hath giuen commendations of For out of all doubt when our Musslemans do vnderstand our law as they ought to vnderstand it they will order their conuersation and liues vnto that end and purpose in which our soules may finde true and eternall rest AH Truly it were a good thing that all the world with one mouth would beleeue and confesse That as God is one so also the way whereby we come vnto him is one not many as men do say and determine SH Men are not the cause and authours of this difference and errour AH Who was the cause of it then SH The Diuell who is the authour and cause of all lies and he which followeth this diuersity doth walke in the paths of the Diuel which as an opposed aduersary to God Almighty doth labour to seduce men from the true way that a man may not come vnto the truth from this destruction and terrible misleading which at last will cast our soules into Gehenna AH Tell me I adiure thee by God Almighty The ancient Prophets which were from the beginning vnto the time of our Prophet what did they agree between themselues For I haue heard that they were not all of them in one time but that some of them were in one age and some in another age And some of them speake of one thing and some of another SH Herehence also it appeareth plainely that they were in very deed the Prophets of God were enlightened and taught of him For all their speeches tend vnto one and the same end and purpose that is to remoue men from the seruice of idoles which had their seruice after the manner and forme of the very true God And all of them with one coÌ„sent preached and declared the coming of Iesus that is of Christ which was borne of Mary the Virgine and of the holy Ghost as our Prophet doth also plainely affirme AH Yesterday also thou saidst That from the birth of Iesus Christ vnto the birth of our Prophet there passed 600 yeares SH So it is and in that time the religion of Christ by the misery and affliction of the Martyrs giuing testimony passed into all the world and the glorious Gospell was also written in all languages AH I would faine vnderstand whether that in the interim of that sixe hundred yeares betweene Christ and our Prophet there were sent any other Prophet from Almighty God vnto the world SH Know thou that all the Prophets were sent from God at sundry times and haue preached and taught the very true God and haue declared that Christ was the end the accomplishment of the old Law and the beginning of the new Law And the last of these Prophets was Iohn the son of Zachary which did not onely foretel of Christ but did preach of his birth did point him out with his finger wheÌ„ he saith This is the Lambe of God And when all the sayings of the Prophets of the coming of Christ the holy one which was the argumeÌ„t of their preaching were ended not so much as one more was sent from Almighty God in these 600 yeares yea neither will he send any other Prophet for there was no need of any other Prophet when Iesus was come which was the Prophet of Prophets and their Lord And seeing that in him all the sayings of the Prophets are accomplished there shall come onely in the last time Antichrist which is named Dagial And after him shall come Iesus in his glorie to iudge the quicke and the dead and to giue the faithful and good ones Paradise and to the froward and sinners grieuous torments in Hell AH This good consent amongst the Prophets and this end also which is the argument handled by them all to wit of the coming of Christ is a matter worth the consideration and I do confesse that I neuer heard of it before nor vnderstood it SH He that is ignorant of these things doth walke on in darknesse AH I neuer heard that Iohn the sonne of Zacharias was the last of the Prophets the seale of theÌ„ all and therefore I haue wondered how he amongst vs Musslemans became so famous and his name so honorable and wherefore the day of his natiuity in all parts of the world is kept holy SH What wonder is it when thou hearest of his excellency which he had aboue all the Prophets to wit that he did behold and point out also to others who it is which of all the holy Fathers and Prophets was desired to be seene to wit Isay or Iesus Christ that was foretold of all the Proph. was agreed vpoÌ„ AH Seeing then that he to wit Iohn was the sealer vp of the sayings of the Prophets and that all their sayings were fulfilled by reason of the coming of Christ there was no need that there should be any thing spoken by any new Prophet for there â—emaineth not any thing that should be foretold by him SH Thou art right and thou art well instructed and the bookes are plaine and whosoeuer will reade diligently shall find it so and he shall know the truth and there shall remaine no other scruple to him AH And these are those things which euery one ought to know the books which do speak of these things ought to be read of all men This is that which may not be spoken of those books in which there are iesting speeches and worldly vanities altogether vnprofitable SH Truth it is this is a great madnesse of this world for we know that our Prophet did commend all the Mosaicall books the books of the Prophets and beyond all compasse the glorious Gospell And he saith These bookes are as it were an exposition of the figures of our law yet we do contemne them do not translate nor turne them into our language that we might view them AH And it behooueth euery one of vs to consider seeing that our Prophet saith That they
are sacred good bookes and were giuen of God whether he say true or no. If he say true then we ought to reade them for profite sake If he do not speake truth wherefore do we say that our Prophet is true But without doubt the history is so For the world from 600 yeares before our Prophet as we haue sayd did know it and that before these bookes And the verity and truth of them doth testifie that they are holy good SH Also I do affirme that our Prophet in the Chapter Almaida doth say these words That the study of this booke is altogether vaine if withal the Gospell the law be not obserued Therfore the Musslemans must vnderstand the intention of this booke AH Thou spakest in our last conference yesterday of this place which is indeede worthy of consideration for the words are cleare and plaine SH And because I do see that it is a necessary place therefore if the words bee so perspicuous I say to thee againe the second time in sober sadnes that thou and all such as thou art ought to obserue it well and that for good reason for our Prophet speaketh these words and yet we do not translate them AH This was for our disobedience And for our other sins I do beleeue that our Prophet spake these words vnto his sectaries that is You shal be separated farre off from me vnto the seuenty three generation and one onely shall enter into Paradise the rest all of them shall go to the fire SH But I say to thee that in the chapter Mary he saith thus That all the Musslemans shall go into the fire and of this I am afraid For in asmuch as he saith All no one is excepted and therefore it behooueth vs in this our life to consider our estates and to labour with great endeuour that we do not go into Gehenna and eternall perdition AH We according to the saying of our Prophet are more abhominable then the Iews and Christians for in the Chapter Baccara he saith That the Iewes Christians shall go into Paradise SH And in the Chapter Abraham he saith That not any one shall go into Paradise but by the meanes of our law Now this is contrary to the former and truth is not figured out by contrarieties but in the Alkoran in many places you shall finde contrarieties And these contrarieties amongst vs are the cause of other brutish opinions Now this doth not fall out to those that reade the glorious Gospell and do informe themselues after the precepts thereof But it is manifest that good Christians when they are found in any tentation misery of this world at that instant their soules are replenished with the loue of God and in the sense thereof they do exceedingly reioyce AH This reioycing and this power which is in the soules of the Christians in the midst of miserie and tentatiō in this world is demonstrated from that glory and the blessednesse which God will giue them for euer that is Paradise SH Our Prophet in the Chapter Almaïda speaketh altogether cōtrary to that which thou now speakest For he in that Chapter doth shew that the Iews and Christians shall not be the sonnes of God nor any of his friends And this is manifest by the misery and oppression in this world which God doth lay vpon them for their sinnes AH Now in mine opinion from hence it cannot be argued that they are not the friends of God But what is thine opinion of this matter SH With me that is firme and good that is receiued amongst the learned in generall and of the wisemen of the world that is That the Iewes were afflicted of God and were dispersed as it doth appeare plainely 1000 yeares ago and more and that they are without a Temple without sacrifice and without a Priest for this sin of apostasie onely which they did do against Christ which was the Word of the euerlasting God and his eternall Sonne as I shewed thee yesterday AH What dost thou say then of the afflictions of the Christians which God layeth vpon them SH This is not like vnto the misery of the Iewes for in all that religion the Christians haue a Priest Churches and they do sacrifice their sacrifices praise God and his glorious name not onely in the place where they haue the sole command but also in Constantinople Egypt Arabia in Ada the new That is the Ilands in the Sea and in all quarters of the world Therefore we ought to say that their miseries do testifie the loue of God toward them as Salomon the wise doth affirme when he sayth That a good father doth chastise his sonne whom he loueth very much and Dauid the Prophet saith The good through many miseries great tentations shall enter into the kingdome of God And moreouer That the good are tried of God as the gold which is tried in the fire And therefore I when I do see man in felicity in this world and according to his desire to enioy worldly matters without any crosse at all euen at that instant I am afraid of him For Dauid the Prophet also saith I haue seene the wicked exalted and magnified and I went out and he was gone and I asked after him and he was not to be found and there was no signe of his place in the which he had bene Therefore the sayings which are in the Chapter Almaïda cannot signifie that the Christians by reason of the misery which at some time they do suffer are not the sonnes nor friends of God but it doth teach the contrary that by the testimony of Dauids owne words neither is there any thing else that I am able to say to it AH I haue heard thee say A Iewish fable that Salomon was exceeding wise whether was that he that is mentioned in the chapter Amemela that had a great army of Angels of men and other liuing creatures and when Salomō found the Ants innumerable as the running waters he commanded one of them to go into their holes and after that it spake with Solomon and laughed also as it is recorded in that Chapter SH I do know that this is recited in that Chapter but I do not know what I may be able to say vnto thine answer for I do not vnderstand the meaning of it AH I do wonder greatly at thee why thou canst not vnderstand this thing seeing that it is so plaine SH He that will take this as a parable to him it may be plaine AH How can it be vnderstood as a parable it not being in it owne nature true For neither had Solomon any such army neither did the Ant so miraculously speake or laugh SH I do maruell at thee for thou doest shew thy selfe to haue little vnderstanding in that thou doest not know that Solomon which was the son of Dauid did neuer leuy any armies neither of Angels nor of beasts but he was very learned and
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
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
the Author which for the thing it selfe might haue bene sufficient But beside this generalitie for the benefite of students which I especially aimed at I haue so set it foorth that they might be bettered by it And therefore I haue tied my selfe as neare as the English phrase would suffer me vnto the words of the Arabicke Wherefore for their sakes which are desirous to vnderstand that language and for that purpose do please to vse this our labour we haue in the margent of this our booke set downe the numbers answering to the pages of the Arabicke copie Truth it is that in that booke you shall find no such numbers expressed but that want any man with his pen may easily supply If I haue added any thing to helpe the English that we haue caused to be imprinted in an Italica letter A SPIRITVALL Conference betweene two Doctors The name of the one is SHEICH SINAN The name of the other Doctor AHMED Which conference had in their returne from the Alkaaba is profitable for euery Mussleman man and woman to know and vnderstand The first Dialogue AHMED THe peace of God and his blessing be vpon thee my Sheich my worthy and most reuerend Father The Lord blesse this dayes worke SHEICH The Lord be with thee and reioyce thy heart my sonne How happened it that we haue both gone this iourney these many dayes together and haue not met till now AH I did not see thee at all all the time that we went to the Alkaaba God make vs honorable by it vntill we were gone vp mount Kabis At that time I would faine haue met thee but by meanes of the great throng of pilgrimes I could not and by reason of the great prease I lost thee Yet this morning I saw thee againe and making hast being farre off and the throng great at length I came vnto thee But both my selfe and my Camell are very weake and faint SH I am glad that I haue light on thee in this iourney For I desire to go with thee that we may alwaies be conferring together of some spirituall matter or other AH I also am glad of this and it liketh me very well For by thee I shall gaine much good For by conuersing with learned men there is alwaies something learned SH Know thou therefore my sonne that as by this blessed iourney wee do obtaine fâ—ee remission from God of all sinnes So we ought to withdraw our selues from iniquitie and to lay hold vpon true Religion and an holy life AH Good father I know this very well and I desire it may be done But how is it possible a man should be in this world and not be polluted and defiled with it SH He that doth delight in the holinesse of the spirituall life he will not meddle with any schisme in Religion AH Yet I do beleeue that the Fathers which were of better vnderstanding that they might auoid the pollutions of the woâ—ld did betake themselues vnto wildernesses that so being sequestred from worldly businesses they might the better thinke vpoÌ„ the maiestie of the most high God Of the excellent frame of the celestiall spheares The large compasse of the Ocean The strange variety of the earthly Globe Of all other things of naturall Philosophie Of the powre of the most high God And especially of the excellency of Man who in respect of the beautie of the reasonable soule and the faculties thereof is most like vnto the celestiall Angels But in respect of his bodily parts he is like vnto a brute beast SH But I spake of that man which was created by Almightie God after the â—orme and similitude of himselfe AH Where I pray you father is that image in man SH In the faculties of the Soule and beauty thereof AH What then are those faculties of the Soule SH Vnderstanding Memorie and Will For these three faculties are in euery reasonable soule AH How do these three faculties make a man like vnto God SH As euery reasonable soule adorned and beautified with these three faculties is one man So that same God is the powerfull vnderstanding comprehending all and commanding ouer all He is also that word or soule which created the heauens vault-wise most seemlily with all other things else whatsoeuer Lastly he is that Will or Charitie whose bountie and goodnesse preserueth all things AH These words are good and such as all men ought to heare and regard SH It is not sufficient for a man to heare that there is this power and propertie in God And that a man do know also the excellencie of his soule vnited with the basenesse of this worldly life like vnto a brute beast And that he doth not indeed vnderstand what is good and equall but is like vnto the vnreasonable creatures AH What is it therefore that he ought to do SH This he ought to do As the Angels the Heauens and the Elements all are vnder the obedience of the Creator and do alwaies sing praises and do those things which he whose name is alway to bee praised and exalted hath ordained them to do So man with the vnderstanding ought to glorifie God continually And with the excellencie of Will and faculty of Memory in all matters we should walke vprightly and honestly and shun all sinne and iniquitie AH Blessed is he that doth thus SH Truth it is he is blessed indeed For his soule beginneth to delight it selfe in this world with that kind of delight and ioy that after this mortall life ended shall be perfect and in Paradise compleate which in this world is not possible for man to conceiue or apprehend For our vnderstanding cannot conceiue that which was not first seene or heard or perceiued by some of the externall senses AH Why then it followeth That seeing the end of man is the blessednesse of the soule And that the portion he looketh for is spirituall not animall It must needs be thought that that good thing which is proposed to a man is something spirituall not corporall nor animall SH This confession is sound and this confession ought euery Mussleman that is of discretion to make AH In truth these words of thine do much reioyce me But I maruaile greatly why this is not a custome amongst the wiser sort of Musslemans to talke and discourse at all times of these arguments and such like matters as these SH The reason is for that the Musslemans for the most part do exercise themselues in feats of armes and do giue their mind to the study of the famous acts of former kings not vnto studies of Diuinity and spirituall knowledge AH And what profite I pray you is there in the knowledge of all storie of former kings of the whole world if wee be ignorant of the true way whereby we are shewed how our â—oule doth consent with the will of God which is our end and onely felicity SH Our Prophet our Aduocate I meane hath ordained the Law in the famous Alkoran
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
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
scriptum Respondit sic Quod dicit Alfurkan Cur dictum Alfurkan Dixit quia discretae sunt sententiae figurae eius Est liber legis Arabum Alchoran saith Cardinall Cusa ob praeceptorum collectionem Atque Alfurkan ob discretam capitum separationem nominatus pag. xxvi These lawes written by Mohammed as they say in schedules litle scroles were afterward by Omar digested into one volume which by Othoman was reuised corrected reduced into that order and â—orme as now we see to this day For thus â—aith mine Author Omar collegit schedas Muamedis Othmenus verò in meliorem ordinem redegit in capita distribuit ex iisque librum qui Alkoran siue Alfurkan vocatur componi curauit in quo omnia Muamedicae sectae dogmata instituta continentur ALGARBII or Garbij are a people belonging to the kingdome of Portugall whose countrey or prouince where they dwel is called Regnum Algarbiorum The word signifieth the Westerne-men And indeed they possesse the vttermost part of Spaine toward the West And for the same reason was the whole countrey of Spaine of the Greeks called Hesperia because it lieth not onely on the West of Italy but is also of all the maine land or continent of Europe the most Westerly part yea of the whole world I meane of that which was at that time knowne to the Romanes or Greeks This kingdome is bounded as we haue said vpon the West and South by the Ocean sea vpon the East by the riuer Guadiana how farre it extended Northward he doth not tell neither dare I determine Sub Portugallia hoc tempore ait doctissimus Ortelius ALGABIAE regnum quae eius pars maritima est versus Meridiem pertinet Eius enim Rex se Regem Portugalliae Algarbiae Guineae AEthiopiae Arabiae Persiae Indiae scribit Hoc regnum primùm circa annum 1100 initium habuit Ad ea enim vsque tempora sub Hispaniae nomine vti antiquitus censebatur Sic autem de eo Marineus scribitâ— Henricus quidam Lotharingiae Comes vir in bello fortissimus è Gallia veniens magnas aduersus Mauros res gessit Pro quibus Alfonsus VI Castellae rex permotus filiam suam notham nomine Tiresiam es matrimonio collocauit Galleciae partem quae in regno Portugalliae continetur nomine dotis assignauit Ex eo postea matrimonio natus est Alphonsus qui primus Portugalliae Rex est appellatus Primus qui Ulixbonam à Mauris recepit Quorum quinque simul regibus vno praelio superatis quinque scutorum insigne facti monumentum reliquit To Portugal at this time saith the learned Ortelius doth belong the kingdome of the Algarbij which is the sea coast of it toward the South For that king doth stile himselfe King of Portugallia Algarbia Guinea AEthiopia Arabia Persia and India This kingdome did first begin in the yeare of our Lord 1100. For euen vnto that time as anciently it hath bene it was accounted as a part of Spaine For thus doth Marineus describe this history One Henry Earle of Loraine a valiant man well experienced in warlike affaires coming thither out of France did great seruice against the Saracens For the which Alphonsus the VI king of Castile gaue him in mariage a bastard daughter of his called Tiresia withall did assigne in lieu of a dowrie that part of Gallecia which is contained within the kingdome of Portugall Of this mariage did afterward spring Alphonsus which was the first king of Portugall and was he that recouered Lisbone out of the hands of the Moores Who also ouercoming in one set battaile fiue of their kings in one day left vnto his successors for the armes of that kingdome fiue scutcheons for a memoriall of that honorable atchieuement of his ALHABASI or Alhabaës are those people which the Geographers commonly call Abassini that is the AEthiopians which at this day are for the most part vnder the gouernment and command of Prester Iohn as they vulgarly call him ALHACCAM see Haccam ALHAGE is a title of honour and dignitie amongst the Turkes and is giuen to all such as haue visited the Alcaaba or sepulcher of Mohammed And therefore is answerable to that degree of knight-hood amongst the Christians which they call Sancti sepulchri We may call them Knights of Mecha ALHEGIRA Alhegire and Taricha'lhegira is the Epocha of the Mohammetists or beginning of time from whence they beginne their account as the Iewes do from the Creation and the Christians from the birth of Christ. This aera or epocha of the Arabians beginneth as many do thinke from the time that Mohammed their Prophet fled from Mecha to Iethrab following herein as seemeth the nature of the word which signifieth a flight or running away or from the time of the first publication of his cursed law which the learned do rather applaud ALKABIS see Kabis ALKIBLA see Aba'lkibla ALKORAN Alchoranus Alchoranum sine articulo Korranus Chorranum the booke of the law of the false Prophet Mohammed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Cantacuzenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. Liber Arabicè Korrà n nominatur Latinè verò Lex Dei salutaris Item alibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est Retinense interprete Collectionem praeceptorum Cluniacense autem Collectaneum praeceptorum All of them do thus interpret the word although falsly as the learned can beare mee witnesse For grammer doth teach vs That the thema is not KARANA coniunxit collegit as they would make vs beleeue but KARA which signifieth to reade So that Alkoran in Arabicke is iust as much as Hammikrà is in Ebrew that is The text corpus iuris the authenticall body of their law As the Psalmes of Dauid in our Church are read ouer euery moneth that is euery thirtie daies and in the ancient Churches of the Greeks and Syrians euery 20 daies So is the Alkoran by the decree of Omar in their Mosquits read ouer once in a moneth Doctr. Mohammedis Omar primus legem tulit vt in omnibus templis Mescitas ipsi vocant per totum Septembrem mensem supplicationes fierent Omar was the first that made a law that in all their synagogues Mesgids they call them prayers should bee read euery day throughout the moneth of September This moneth they call Ramadhan which also is their Lent â—eiunium mensem totum seruari voluit tantumque noctibus cibum capi They fast an whole moneth together eating nothing all day long but in the night onely ALMEDEN see Elmeden ALMOHALLA signifieth the Campe or an armie that is a company of souldiers led and conducted by one Generall and lodging within the same trenches AMIR Amira Amiras or Admirant as some haue it signifieth a commander lieutenant or president Imperium obtinens or admirans regni as others interpret it Athemate AMARA praecepit Quidam Calyfa creauit quatuor tribunos militum vulgo Admirantes appellatos quibus singulis multos duces Centuriones attribuit
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
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