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
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
which I am very glad AH Our Prophet in his Alkoran in the Chapter of Diuels doth say that the diuels shall be partakers of his law and many of the diuels shall be saued by meanes of his law Now we do know that by reason of their frowardnesse and malice they are fallen into all sinnes Moreouer also we know That God which is good is also the cause of all perfection the fountaine and true cause of all perfection and of all good things How then can any part of the diuels agree with him seeing they are wicked and the law of God is righteous and good SH Without doubt to the euil ones there agreeeth nothing but that which is euill and therefore no man can answer easily to this thy obiection For the diuels are wicked and peruerse and so wil be alwaies Item the difference betweene a sinfull man and the diuels is that a man may repent and returne againe vnto Gods protection but the diuels which ar◠spirits do neuer alter their mind neither can they repent and so be forgiuen Therefore they alwaies remaine in their wickednesse and perdition and so for euer shall be accursed and estranged from the mercy of God and shall for euer remaine as euer they haue beene and now are in Gehenna AH For this cause our Prophet commandeth that euery man before prayer doe vse the ceremony of washing and cleansing for remission of sins and blotting out of his iniquity whether it be great or small And where there is no water it may be done with the rubbing on of dust or ashes SH O my good sonne do not say that this thing is the cause of remission doing away of sinne For forgiuenesse of sinnes in very deed is this May not Christians be ashamed to be taught of a Turke The sinner must first of all see that in the heart there be an earnest repentance for that sinne that he hath committed against the Lord. Then by good workes hee must satisfy the iudgement of God and his iustice Thirdly he must restore againe vnto his brother if he haue taken ought from him videl ◠from a musleman whether it be by stripes or by robbery or by rapine And in deed thy washings and cleansings and anointings do no whit at all profite him AH But in mine opinion our Prophet doth not command in any place this restitution of other mens goods taken away as thou affirmest But that we must Fast Giue almes Pray Cloth the poore and Defend the prisoners from the hand of the wicked SH In deed Almes deeds are good when they are giuen out of our owne goods our owne stocke neither is that almes allowable which is giuē out of the goods of another for God and iustice haue thus decreed Therefore how may we do according to the sentence of the law which saith That we must giue of all whatsoeuer we do possesse in goods one fifth part for an almes to God almighty and to our Prophet SH I say that God doth not loue any part of ill gotten goods or those that are accursed Therefore it is not lawfull for vs to take the goods of another and he that shall do so hurteth himselfe AH Thou carest not much whether thou speakest against or for others For euery one of the Musslemans doth allow riches and goods gotten by rapine or any other way worse then this SH For this cause I do doubt greatly how they may be saued from hell fire AH Tell me for Gods sake seeing thou hast spoken of the sauing from hell fire because our Prophet saith in the Chapter Amran that it is not possible to be saued but by his law and in the Chapter Albacara he sayth That the Iewes and the Christians shall be saued how these do agree SH There is in truth a manifest opposition and repugnancy betweene these two speeches AH Seeing that the Christians and Iewes shall be saued wherefore doth our Prophet command those that do not beleeue his law should be slaine or that they should pay tribute and poll-money SH This also is contrary to his owne saying For in the Chapter Albacara he writeth that In the law of God there is no oppression AH And out of these sayings in which there is such contradictions there can no answer be made to my demands SH Where is there not some contradiction As in that Assora where he writeth that the disciples of Christ did say to him that they were Mohammeds followers he writeth also that God said to Mohā that he was the first that wrote the Alkoran Now if this be true then that cannot which followeth videlicet That the disciples of Christ did not follow Mohammed For the Disciples of Christ were before Mohammed 600 yeares Therefore this allegation is false For they did not follow the Alkoran because it was not written at that time AH And I also do affirme that in this there is not onely a contradiction but a meere falshood opposed to the truth it selfe and all histories SH Therefore it were very good and expedient that the Musslemans should reade all old writers to wit the Gospell the Law the Psalmes for the manifestation of the truth For our Proph. doth cōmend as is said before the bookes of Moses which are most methodically written from the creation of the world and the Gospell which is named of our Pro. the raies of the spirits and prophecy of Almighty God Seeing that our Prophet doth commend these bookes therfore he sheweth that he also did read these books AH I do not confesse so much For he did not know any other but the Arabicke tongue onely yet by an interpretour he heard that which is conteined in the books of the Iewes and Christians AH If they were not learned and vpright men it is to be doubted whether they haue in those things by reason of their ignorance spoken the truth or haue not altered the words and so now they are not as they were and therfore by reason of their peruersenesse they spake contradictions SH It may be that both the one and the other are false But by reasō of our faith we must be grounded in the truth and giue our selues to the reading of those bookes For this may be a meanes to expound our law and we may learne by these bookes how to answer our doubts of the which we as yet are ignorant AH Now this on our part is a foule shame for we being forbiddē to take delight in any thing wherin there are found any fables do become also ignorant of those things which might turne to the saluation of our soules which we ought especially to know SH And therefore euery learned man ought to giue his minde with all earnestnesse to study and to forsake vulgar opinions For to morrow or straight after to morrow we shall dy and then what gaine haue we made if we haue not learned the truth and to do according to the approbation of the
of great wisedome as it appeareth by his speeches and books and that it was he which built the Temple at Ierusalem For he was so commanded by God in the same glorious Ierusalem but there is no record made by him of any army or of such an Ant or of any such miracle with the Ant or of the beasts AH Therefore it may also well be said this history is not â—ound which is recorded in the Alkoran And this was one of those wormes which did manifest the death of Solomon to the Diuels SH In it also as I thinke is recorded many things like that of the Ant for in it is recorded that SolomoÌ„ died and yet remained leaning vpon his staffe A Talmudicaâ— fable and the Diuels which did minister vnto him were ignorant of his death vntill one of the worms did eate in two his staff which being broken Solomon fel down and at that very instant time they vnderstood of the state of his death And they at that selfe same time did lift vp their heads and were aduersaries and opposite to mankinde Now all this is not true neither likely to be true neither do I know for what reason our Prophet hath written it For this parable is no way profitable to vs. AH That booke where the law and the commandements of God are written ought to record nothing but such things as are high and diuine because of the prerogatiue and excellency of our vnderstanding apprehension in the speculation of heauenly things and vnderstanding of the maiestie of God And by reason of these friuolous things and parables which are read in this Azoara and in that other Azoara in very deed they do not beseeme neither are they worthy of that booke seeing that none of them are any way profitable vnto vs. SH I told thee that our Prophet doth prefer the vnderstanding of his booke and his law vnto the holy books of the old Testament and of the glorious Gospel as the true coÌ„mentary For he also hath taught that the books of Moses and the bookes of the Prophets and Gospell do containe the high and profitable senses conuenient for all Now I do not know why we do not translate them seeing that it is a great danger to our soules AH I also do acknowledge that the reading of these bookes are profitable and conuenient seeing that our Prophet doth much commend them but yet I am not content neither doth it seeme to me an equall thing that wee Musslemans with all our iniquities which do spring out of vs should beleeue that we shall enter into Paradise onely for the confession of the vnity of God and that his Prophet Mohammed is of God For the confession of the vnity is not denied of the Iews no nor of the Christians Therefore this confession is without any particular reward to vs. The confession also That Mohammed is his Prophet and his friend what profite haue we by this confession SH For the seruice of God his praise as is meet we ought to stirre vp our vnderstandings vnto things of the deepest conceipt Also we ought before all things to know seeing that God which is iust and pure and the fountaine of goodnes and perfection hath created man after his own image and likenesse according to himselfe that is hath made him most perfect and without sinne that therefore after the disobedience of the Man and the fault which he had committed of necessity euery man must worke iniquity vntill he be restored vnto his former iustice and antecedent perfection the obtaining of which is impossible but by the helpe of God and knowledge of his gloririous law and by the doing of good workes according to the determination of his glorious will and pleasure AH This deepe speculation is not like that miracle of the Ant. And I do beleeue that our Prophet did not write that Chapter wherein is recorded so lofty matters as those precedent things and the Gospel are And because he saith Those books were giuen by God he signifieth that those bookes do containe all perfections and goodnesse Therefore we ought to confesse that those bookes appertaine vnto the saluation of all the world of euery seuerall person in the same SH Yea I do confesse that from all eternity those bookes were holy and therefore I do know that all the Musslemans do offend and I do pity the case in which I do see they are because I do see that we might finde those bookes and reade them and yet we do not As it is said we do leaue the white bread that which is most pleasing we do eat brown bread which is no way so pleasing in tast nor so good for the body And this difference there is betwene words of verity and truth and falshood For this is pleasant vnto the vnderstanding and profitable to the soule and that is no way pleasing but hurtfull for it is a vaine thing and it hath no commodity in it because it is false But let this suffice for I see the the rest do take downe their tents I pray God that this consideration may enter into the heart of all and euery Mussleman that euery one of vs may consider and direct his mind vnto such matters as do appertaine vnto his soule as vnto the true end I meane the saluation of our soules for all things of this world are fraile and vnconstant Now those things which according to their essence are transitory do not deserue but to be passed ouer and not to be had in any regard amongst men AH The blessed God giue the light of his aide to euery one that we may ceasse from sin and iniquity that we may follow the truth and his holy commandements and especially for this our conference I wil abide with this loue in the knowledge of God For this conference was very beneficiall vnto me by thy meanes and I shall thinke alwaies of this thy kindnes and I shall desire of God that he will reward thee for it SH This is as much as I desire Thus endeth by the helpe of God the king of aid the conference of the two aforesaid Doctours that is to say of Sheich Sinon and Doctour Ahmed FINIS THE ARABIAN TRVDGMAN That is CERTAINE ARABICKE TERMES AS NAMES of places titles of honour dignitie and office c. oft vsed by writers and historians of later times Interpreted and expounded according to their nature and true etymologie And approoued by the iudgement of the best Authors By W.B. M.DCXV To the Reader IN the reading of the Orientall histories I finde two things oft times to trouble euen those that would seeme to bee great schollers to wit the Names of honour dignity office c. and the Titles or inscriptions of the Chapters of the Alkoran For these both being for the most part called and cited as they are termed by â—he Turks and Arabians are not easily vnderstood of any but such as are skilfull of
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