together with his eternall Spirit that is that one God which created all the world and doth preserue and command the same AH When these talked with God or with the Angels did they fall downe vpon the earth as our prophet did and did their colour alter SH No A third kind of adoration to be added to their Latria and Doulia but a certaine spirituall and bodily virtue and powre did possesse them AH Seeing thou hast made mention of Abraham Tell me wherefore he ordained the couenant And why do wee now performe and obserue the same couenant SH God said vnto Abraham That all the nations and kindreds of the earth should be blessed in his seed The end and vse of Circumcision Moreouer he said That his seede should go in amongst idolaters and therefore lest the Iewish nation should communicate with the wicked people he commanded the law of the Couenant that by it they might be distinguished from them AH Therefore by that Couenant the Iewes were distinguished from prophane people and other idolaters SH Yea verily he commanded it for this cause and therefore as concerning the Iewish nation so long as it remained in the wildernesse which was the space of 40 years this statute tooke no place amongst them but they were free from it But so soone as they were gone out of the desart this statute was commanded new againe AH Wherefore then did our Prophet enioyne it vs seeing that our nation hath alwaies commerce continually with men of other nations as it is apparant to all men SH In this place I do know no other answer but that our Prophet hath so commanded AH Ipse dixit Yet it were good that a reason were knowne of this command that an answer might be ready for any that should make question of it SH And in my vnderstanding silence is best in such a case AH Therefore let vs talke of some other matter I suppose that I haue read in the Alkoran in the chapter Ssad And againe in the Chapter Albakara That certaine Angels were conuerted into the shape of Satan because that out of their pride they opposed themselues against the commandement of God when he commanded them to worship Adam SH Yea in deed so it is written AH Why would God that the creature of greater dignity to wit an Angell should worship one of baser condition then it selfe to wit Adam For he is made of earth and is mortall SH I know no other answer but thus it is written in that booke Risum teneatis amici â—â—e Moone douâ—tlesse in Moâ—aÌ„meds opinion is maâ—e of a greene cheâ—se Hâ—re the Mussleman â—aileâ—â— in his Asâ—ronomie For the Moone is lesser then the earth althougâ— I suppose it â—â— much too greaâ— for haâ—fe of it to be put into Mohammeds sleeue AH It is also written in the Alkoran That the Moone was diuided equally into two parts And that one halfe went into Mohammeds sleeue and the other halfe fell downe to the ground and yet after this these two halfes were vnited and set together againe miraculously by him SH It is very true so we do reade and this was a miraculous act of our Prophet AH How was that possible that the Moone should fall to the earth And how could it go into the sleeue of a man seeing that the breadth of it is greater then all the whole earth SH So it is Thy reasons and doubts are good and they seeme to proceede from good vnderstanding but I know no other answer then that our prophet hath so said AH Moreouer there are written by him 12,000 sayings And one saith That in the Alkoran are very many fablesâ— that the speeches that are true good are but 3,000 Therefore all the residue are false And therefore how shal a man be able to distinguish the truth from falshood If he were a Prophet how came it to passe that he spake that which was not true For in asmuch as he was a Prophet hee ought continually to speake truth as the bookes of the rest of the Prophets do SH In this place also in regard of the maiestie depth of the thing I hold it best to be silent AH Next after this let vs question of some words and sayings of the Alkoran For it is full of such like as those former are Thou saidst That the world was full of idols How then did all nations entertaine and receiue so easily thaâ— law of his I meane of Christ which indeed is deepe but not broad nor obscure SH It was planted with much oppression They did not receiue that with such facility But with much adoe long labour and strong opposition By the testimony of Martyrs and effusion of blood for the space of 300 yeares And persecution For with much oppression also euen by the most principall power of the Emperoure of Rome were the Christians tormented and afflicted grieuously AH How were they at the length pacified SH In few words his Apostles that is the disciples of Christ But at length the truth preuailed did many miracles great and true so that at length the truth it selfe ouercame all those that gainsaid and withstood it AH Seeing then that the Gospell is holy and good And that in it is nothing but truth and perfection Why as our Prophet also saith ought we not to be obedient vnto the precepts thereof And why do wee not rule our actions according to the rules of it SH Indeed we ought to follow it without doubt there is no question of it AH I would faine know out of the bookes of Moses or out of the Gospels or ouâ— of the bookes of the rest of the Prophets and Psalmes of Dauid which are so much commeÌ„ded in the Alkoran whether wee may reade there any thing of the truth of God Of his nature and essence And of his will And of what matter he created the world and all things in it SH I will answer vnto the last onely and I do affirme that Moses writeth That our blessed God by his blessed and holy word alone did create the world Moreouer also Dauid writeth That Elohim that is God the most high had all things with him for a patterne of the workes of Christ to come and of his Apostles And to be briefe the ancient writings and the Gospell do agree of one truth of those things which concerne Christ which afterward were not by parables and figures but were clearely taught of Christ by demonstration and manifestation of the way of truth and practise according to the will and pleasure of God of the attaining of the glory of the kingdome of heauen that is of Paradise AH But I heare that his precepts are very hard subtill SH Yet Christ saith My burthen that is my precept and my law is good and sweet For it is the law of loue and mercy And wheresoeuer there is loue compassion in very deed there is God
are sacred good bookes and were giuen of God whether he say true or no. If he say true then we ought to reade them for profite sake If he do not speake truth wherefore do we say that our Prophet is true But without doubt the history is so For the world from 600 yeares before our Prophet as we haue sayd did know it and that before these bookes And the verity and truth of them doth testifie that they are holy good SH Also I do affirme that our Prophet in the Chapter Almaida doth say these words That the study of this booke is altogether vaine if withal the Gospell the law be not obserued Therfore the Musslemans must vnderstand the intention of this booke AH Thou spakest in our last conference yesterday of this place which is indeede worthy of consideration for the words are cleare and plaine SH And because I do see that it is a necessary place therefore if the words bee so perspicuous I say to thee againe the second time in sober sadnes that thou and all such as thou art ought to obserue it well and that for good reason for our Prophet speaketh these words and yet we do not translate them AH This was for our disobedience And for our other sins I do beleeue that our Prophet spake these words vnto his sectaries that is You shal be separated farre off from me vnto the seuenty three generation and one onely shall enter into Paradise the rest all of them shall go to the fire SH But I say to thee that in the chapter Mary he saith thus That all the Musslemans shall go into the fire and of this I am afraid For in asmuch as he saith All no one is excepted and therefore it behooueth vs in this our life to consider our estates and to labour with great endeuour that we do not go into Gehenna and eternall perdition AH We according to the saying of our Prophet are more abhominable then the Iews and Christians for in the Chapter Baccara he saith That the Iewes Christians shall go into Paradise SH And in the Chapter Abraham he saith That not any one shall go into Paradise but by the meanes of our law Now this is contrary to the former and truth is not figured out by contrarieties but in the Alkoran in many places you shall finde contrarieties And these contrarieties amongst vs are the cause of other brutish opinions Now this doth not fall out to those that reade the glorious Gospell and do informe themselues after the precepts thereof But it is manifest that good Christians when they are found in any tentation misery of this world at that instant their soules are replenished with the loue of God and in the sense thereof they do exceedingly reioyce AH This reioycing and this power which is in the soules of the Christians in the midst of miserie and tentatiō in this world is demonstrated from that glory and the blessednesse which God will giue them for euer that is Paradise SH Our Prophet in the Chapter Almaïda speaketh altogether cōtrary to that which thou now speakest For he in that Chapter doth shew that the Iews and Christians shall not be the sonnes of God nor any of his friends And this is manifest by the misery and oppression in this world which God doth lay vpon them for their sinnes AH Now in mine opinion from hence it cannot be argued that they are not the friends of God But what is thine opinion of this matter SH With me that is firme and good that is receiued amongst the learned in generall and of the wisemen of the world that is That the Iewes were afflicted of God and were dispersed as it doth appeare plainely 1000 yeares ago and more and that they are without a Temple without sacrifice and without a Priest for this sin of apostasie onely which they did do against Christ which was the Word of the euerlasting God and his eternall Sonne as I shewed thee yesterday AH What dost thou say then of the afflictions of the Christians which God layeth vpon them SH This is not like vnto the misery of the Iewes for in all that religion the Christians haue a Priest Churches and they do sacrifice their sacrifices praise God and his glorious name not onely in the place where they haue the sole command but also in Constantinople Egypt Arabia in Ada the new That is the Ilands in the Sea and in all quarters of the world Therefore we ought to say that their miseries do testifie the loue of God toward them as Salomon the wise doth affirme when he sayth That a good father doth chastise his sonne whom he loueth very much and Dauid the Prophet saith The good through many miseries great tentations shall enter into the kingdome of God And moreouer That the good are tried of God as the gold which is tried in the fire And therefore I when I do see man in felicity in this world and according to his desire to enioy worldly matters without any crosse at all euen at that instant I am afraid of him For Dauid the Prophet also saith I haue seene the wicked exalted and magnified and I went out and he was gone and I asked after him and he was not to be found and there was no signe of his place in the which he had bene Therefore the sayings which are in the Chapter Almaïda cannot signifie that the Christians by reason of the misery which at some time they do suffer are not the sonnes nor friends of God but it doth teach the contrary that by the testimony of Dauids owne words neither is there any thing else that I am able to say to it AH I haue heard thee say A Iewish fable that Salomon was exceeding wise whether was that he that is mentioned in the chapter Amemela that had a great army of Angels of men and other liuing creatures and when Salomō found the Ants innumerable as the running waters he commanded one of them to go into their holes and after that it spake with Solomon and laughed also as it is recorded in that Chapter SH I do know that this is recited in that Chapter but I do not know what I may be able to say vnto thine answer for I do not vnderstand the meaning of it AH I do wonder greatly at thee why thou canst not vnderstand this thing seeing that it is so plaine SH He that will take this as a parable to him it may be plaine AH How can it be vnderstood as a parable it not being in it owne nature true For neither had Solomon any such army neither did the Ant so miraculously speake or laugh SH I do maruell at thee for thou doest shew thy selfe to haue little vnderstanding in that thou doest not know that Solomon which was the son of Dauid did neuer leuy any armies neither of Angels nor of beasts but he was very learned and
which I am very glad AH Our Prophet in his Alkoran in the Chapter of Diuels doth say that the diuels shall be partakers of his law and many of the diuels shall be saued by meanes of his law Now we do know that by reason of their frowardnesse and malice they are fallen into all sinnes Moreouer also we know That God which is good is also the cause of all perfection the fountaine and true cause of all perfection and of all good things How then can any part of the diuels agree with him seeing they are wicked and the law of God is righteous and good SH Without doubt to the euil ones there agreeeth nothing but that which is euill and therefore no man can answer easily to this thy obiection For the diuels are wicked and peruerse and so wil be alwaies Item the difference betweene a sinfull man and the diuels is that a man may repent and returne againe vnto Gods protection but the diuels which ar◠spirits do neuer alter their mind neither can they repent and so be forgiuen Therefore they alwaies remaine in their wickednesse and perdition and so for euer shall be accursed and estranged from the mercy of God and shall for euer remaine as euer they haue beene and now are in Gehenna AH For this cause our Prophet commandeth that euery man before prayer doe vse the ceremony of washing and cleansing for remission of sins and blotting out of his iniquity whether it be great or small And where there is no water it may be done with the rubbing on of dust or ashes SH O my good sonne do not say that this thing is the cause of remission doing away of sinne For forgiuenesse of sinnes in very deed is this May not Christians be ashamed to be taught of a Turke The sinner must first of all see that in the heart there be an earnest repentance for that sinne that he hath committed against the Lord. Then by good workes hee must satisfy the iudgement of God and his iustice Thirdly he must restore againe vnto his brother if he haue taken ought from him videl ◠from a musleman whether it be by stripes or by robbery or by rapine And in deed thy washings and cleansings and anointings do no whit at all profite him AH But in mine opinion our Prophet doth not command in any place this restitution of other mens goods taken away as thou affirmest But that we must Fast Giue almes Pray Cloth the poore and Defend the prisoners from the hand of the wicked SH In deed Almes deeds are good when they are giuen out of our owne goods our owne stocke neither is that almes allowable which is giuē out of the goods of another for God and iustice haue thus decreed Therefore how may we do according to the sentence of the law which saith That we must giue of all whatsoeuer we do possesse in goods one fifth part for an almes to God almighty and to our Prophet SH I say that God doth not loue any part of ill gotten goods or those that are accursed Therefore it is not lawfull for vs to take the goods of another and he that shall do so hurteth himselfe AH Thou carest not much whether thou speakest against or for others For euery one of the Musslemans doth allow riches and goods gotten by rapine or any other way worse then this SH For this cause I do doubt greatly how they may be saued from hell fire AH Tell me for Gods sake seeing thou hast spoken of the sauing from hell fire because our Prophet saith in the Chapter Amran that it is not possible to be saued but by his law and in the Chapter Albacara he sayth That the Iewes and the Christians shall be saued how these do agree SH There is in truth a manifest opposition and repugnancy betweene these two speeches AH Seeing that the Christians and Iewes shall be saued wherefore doth our Prophet command those that do not beleeue his law should be slaine or that they should pay tribute and poll-money SH This also is contrary to his owne saying For in the Chapter Albacara he writeth that In the law of God there is no oppression AH And out of these sayings in which there is such contradictions there can no answer be made to my demands SH Where is there not some contradiction As in that Assora where he writeth that the disciples of Christ did say to him that they were Mohammeds followers he writeth also that God said to Mohā that he was the first that wrote the Alkoran Now if this be true then that cannot which followeth videlicet That the disciples of Christ did not follow Mohammed For the Disciples of Christ were before Mohammed 600 yeares Therefore this allegation is false For they did not follow the Alkoran because it was not written at that time AH And I also do affirme that in this there is not onely a contradiction but a meere falshood opposed to the truth it selfe and all histories SH Therefore it were very good and expedient that the Musslemans should reade all old writers to wit the Gospell the Law the Psalmes for the manifestation of the truth For our Proph. doth cōmend as is said before the bookes of Moses which are most methodically written from the creation of the world and the Gospell which is named of our Pro. the raies of the spirits and prophecy of Almighty God Seeing that our Prophet doth commend these bookes therfore he sheweth that he also did read these books AH I do not confesse so much For he did not know any other but the Arabicke tongue onely yet by an interpretour he heard that which is conteined in the books of the Iewes and Christians AH If they were not learned and vpright men it is to be doubted whether they haue in those things by reason of their ignorance spoken the truth or haue not altered the words and so now they are not as they were and therfore by reason of their peruersenesse they spake contradictions SH It may be that both the one and the other are false But by reasō of our faith we must be grounded in the truth and giue our selues to the reading of those bookes For this may be a meanes to expound our law and we may learne by these bookes how to answer our doubts of the which we as yet are ignorant AH Now this on our part is a foule shame for we being forbiddē to take delight in any thing wherin there are found any fables do become also ignorant of those things which might turne to the saluation of our soules which we ought especially to know SH And therefore euery learned man ought to giue his minde with all earnestnesse to study and to forsake vulgar opinions For to morrow or straight after to morrow we shall dy and then what gaine haue we made if we haue not learned the truth and to do according to the approbation of the
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
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
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
Musslimannus see Muslim MVSHWART or Mushward is the king of Maroccos hall or Great chamberâ— where the Lords Gentlemen Gard do attend the seruice and command of their Soueraigne N NADIR Nathir is that point in the heauen which is opposite vnto the Zenith or that point which is directly ouer our head Zenith saith Christmannus quem Arabes scribunt Semith vertex capitis est seu polus horizontis PunctuÌ„ vertici oppositum appellant Nathir quasi dicas punctum simile Est enum illud quasi alter polus horizontis nobis depressus That is Zenith which the Arabians do write Semith is the point ouer our heads or pole of the Horizonâ— The point that is opposite to this they call Nathir or Nadir as one would say The like point For that is as it were the other pole of the Horizont vnder vs. O OSMENVS a proper name of a man amongst the Arabians which is diuersly conceiued of the historians some writing it Vsmen others Othman or Othoman It was the name of the first Emperour of the Turks which first wrung the scepter out of the hands of the Saracens P PHATIMI one of the titles of the kings of Barbary The word signifieth Ablactatus wained one newly taken from the mothers or nources breast But in this place I suppose it to bee deriued from Phatima the name of a woman of the posterity of Mohammed from whom these kings do fetch their pedigree I determine nothing let those which are more conuersant in these stories bee iudge PHRANGI see Alphrangi PHVRKAN see Alfurkan R RAMADHAN the ninth moneth of the Arabian Kalendar containing 30 daies This moneth they fast as we do in Lent RABIE ewel Rabie the first The name of the third moneth of the Kalendar of the Arabians containing 30 daies RABIE achar Rabie the latter The name of the fourth moneth of the Arabian yeare containing 29 daies REGIAB the seuenth moneth of the Arabians containing 30 daies RETHL is a kind of weight which answereth to our pound it containeth 18 ounces Libra saith Curio capit 18 vncias Tethlam malè pro Rethlam illi vocant Vncia illis est saith Bellonius qualis est Italis Verùm libra octo decem capit Vncias vocaturque eorum lingua Rethl Centum verò Rethl Cantarum vnum efficiunt A pound weight which they call Rethel containeth 18 ounces Their ounce â—aith Bellonius is the same with the Italian ounce But their pound containeth 18 ounces This they call in their language Rethel Now an hundred Rethels do make a Cantar or Kintar as some do pronounce it that is an hundred weight S SAHARA The stonie countrey the sands the same almost that Sarra is that is a wildernesse or desart vntilled and vnhabited by reason that it is nothing but rocks and ouerspread with sand SALIBA 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 claua militaris quia dentes vel cultri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scapo adhaerentes in omnes partes vulnerant Saliba is a kind of souldiers weapons or holy water sprinkle as we call it a kinde of club which hauing diuerse spikes put crosse wise into the staffe woundeth and hurteth which way soeuer you strike We might call the crosse staffe by this name For Salib in this language signifieth a crosse SALIE The Orisons The Turks in 24 houres do go sixe times to prayers The first time is as they write about two houres before day and is called Sallie When as the Moâ—don from the top of the steeple cryeth with a loud voice Allah cabir la allah illa ilellah that is God is almighty there is no God but the Lord. The second they call Sabaha'lhhair The third Dahour The fourth Lashour The fift Mogrubey The sixth Lashahara SARRA Serra or as the Spaniards do pronounce it Sierra a desart place a wildernesse Diuerse places in Africa and elsewhere are called by this name but especially that which was formerly called Lybia is now named Sarra as the Cosmographers with one consent do teach vs. Tertia pars Africae saith our Author quae Lybâ—a Latinis Arabica lingua non aliter quà m Sarra appellatur quae vox idem quod desertum significat The third part of Africa which the Latines called Libya in the Arabicke tongue is called no otherwise then Sarra which word in that language signifieth a desert or wildernesse SARRACENI Sarazinâ— Sarrasins are those people which otherwise of the Ancients were called Arabesâ— Arabians Neither were they so named of Sara Abrahams wife as some men do thinke but of Saraka which signifieth Furari to rob or steale And indeed the Arabians haue bene and are to this day accounted great sharkers and robbers SCECVS see Sheich SHARIF see Scherif SEEDI a name or title of honour yet attributed vnto meane persons It signifieth My lord The word is vsed in all respects as Monsieur the French word or Sir the English SEEDA a Lady Madame The same that Seedi is onely differing in gender SEMITH see Zenith SEPHAR the second moneth of the Arabian yeare containing 29 daies SHAABEN the eight moneth of the Arabian Kalendar containing 29 daies SHEICH Scechus Scechus or after the Spanish manner of writing and pronuntiation Xechus and Xaichus a title of honour attributed to none but men of desert Sceci saith Honiger sunt Reguli qui regiones vrbes insigniores circa oram praesertim possident Schech's are the kings lieutenants which haue the gouernment of countâ—â—eâ— and chiefe cities especially those which are vpon the sea coast Another saith that it is a title giuen alwaies to the eldest of the kings sonnes This I dare not for truth affiâ—me sit fides penes authores This is certaine that the first of this â—amily that now reigneth in Barbary was stiled Muley Mohammed Sheich The word signifieth as much as Senex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old ancient SHERIF Sharif Scharifius or as the Spaniards do write it Xerif Xerifius Xarifius It was the name of the great-grandfather as I take it of Muley Seedan that now reigneth in Fesse and Marocco who by his wealth and wisedome did aduance his family vnto the height and dignity of kings Hereupon iâ— I be not deceiued it hath bene euer since taken for an honourable title and as farre as I remember attributed to none but such as are descended froÌ„ the kings stocke The word signifieth Noble honourable illustrissimusâ— Seriphus or Seriphes saith the hiâ—â—orian hoc est Nobilis A noble man or a Lord. Item Leo Africanus doth often stile a great man whose company be did much frequent Seriphus Princeps Item Summae dignitatis vir Seriphes appellatur Quae dignitas ea apud illos est vt Califa mortuo Seriphes succedat A man of great honour is called Seriphes which honour amongst them is that that when the Calif is dead the Seriph must succeed so that it should seeme to be as much to them as the Heire apparant the Dolphin they call him in France the Infanta in Spaine Yet whether this
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