THE CONFUSION OF MUHAMED'S SECT, OR A Confutation of the Turkish ALCORAN. Being a Discovery of many secret Policies and practices in that Religion, not till now Revealed.  
Written Originally in Spanish, by Johannes Andreas, Maurus, who was one of their Bishops and afterwards turned Christian.  
Translated into English, by I. N.  
LONDON, Printed for H. Blunden, at the Castle in Cornhill. 1652.   

TO THE RIGHT HONOURABLE OLIVER St. JOHN LORD CHIEF JUSTICE OF THE COURT OF COMMON-PLEAS.  
JOSHUA NOTSTOCK Dedicateth these, With himself and service.   

Material Erratas.  
PAge 5. line 18. for God read that Idol, p. 7. l.21. for elsewhere r. hereunder, p. 8. l. 6. for and r. as, p. 11. last l. r. took thence, p. 17. l. 10. expunge and, p. 25. l. 12. for 583. r. 683. p. 28. l. 17. for Idiot an r. an Idiot. p. 40. first line, r. which are p. 68 last line, for ripe fruits, r. fruits ripe, p. 69. l. 11. r. And who conceived, p. 75. l. 18. for said r. says, p. 151. l. 13. for Sunè r. Sun, p. 196. l. 23. for Mcores r. Moses.   

The Contents.  

THe Preface to the Translation, wherein something is said of Muhamed according to Baudier, a little differing from our Author.  
The Author's Preface.   
CHAP. I. page 1. 
OF Muhamed's life, the place of his birth, his Parents and Ancestors, when he began and finished his Sect, and died.  CHAP. II. Pag. 36. 
Of the Alcoran, what it signifies, of the matters therein contained, and of how many Songs it is composed; who collected it, and reduced it into four Books, in the order it is now in; how many years Muhamed was Composing it, how it gins and ends, and which are the first and last Chapters.  CHAP. III. Pag. 54. 
Of Muhameds' Suné, what it signifies, of the six Books thereof, and what they contain; their names, and the reason of the Collecting of them; who collected them, and when they were collected, corrected, and reduced into the order they are now in.  CHAP. IU. Pag. 62. 
Several Arguments which may be framed and brought against the Alcoran, proving that it is false of itself, and is not the word of God; And also against the Suné, proving that it is of itself a ridiculous thing, and fit for men of little knowledge and judgement.  CHAP. V Pag. 88 
Of divers fooleries and untruths which are in the Alcoran, from whence we may conclude that the Alcoran is not the word of God.  CHAP. VI Pag. 103. 
Of divers offences which the Moors took whilst Muhamed was instituting his Law and Sect, by reason of which offences divers Moors became more careful and wise, revolted from Muhamed, and returned to their former Sects and ways of Worship.  CHAP. VII. P. 117. 
Of Muhamed's Wives and Virgins, and how many proffered themselves to him without Contract of marriage, by a special Law which he made for himself; and of the jars, differences, dissensions and offences which happened betwixt Muhamed and his Wives and Slaves.  CHAP. VIII. P. 130. 
Of Muhamed's Dream, and the Vision which he says he had when he ascended to heaven by a Ladder, and road upon Alborac; And of the things which he says he saw that night in Heaven, Paradise and Hell.  CHAP. IX. P. 154. 
Of the Paradise and glory which Muhamed and the Alcoran promise unto the Moors in the world to come; how many Paradises there are how they are called, and how many kinds of glory the Moors shall have in Paradise.  Chap. X. Pag. 167. 
How the Alcoran contradicteth itself in divers places, of divers things in the Alcoran which are unseemly and superfluous; Likewise, of some Miracles which Muhamed says he wrought, though they rather resemble gulls than Miracles.  CHAP. XI. Pag. 194. 
How the Christian Faith is approved for good, holy, and true, by the Alcoran itself, and the Suné.  CHAP. XII. P. 208. 
That Christians should not wonder why Muhamed's Sect hath so increased, and that the Moors should not be so presumptuous, and say (as they usually do) that if their Religion were not good, it had never propagated so much. Likewise, how Muhamed's Disciples carried themselves after his death, and what discords, contests, and murders were practised amongst them for Dominion, and the Vanities of this world.    

The Preface to the translation.  
IT pleased the great God, who hath in himself the fullness of all goodness and happiness, and to whom nothing can contribute the least advantage: though he could not receive, yet he may communicate; and thereupon he created The World, as the shadow of his own Substance, and the footsteps of himself. But the Creation abode not in that estate in which he made it (the Angels only excepted) but through the Sin and fall of a part of the Angels, and of Man, brought itself to a far greater distance from God: from the state of a Shadow, it ingulphed itself into perfect Darkness, and set itself at a more remoteness from him who is the father of Light; and thereupon was devolved into a Night of Sin, Ignorance, Sorrow, and what not Mischief; which is but the natural consequence of the absence of God, who is Light, Life, Love, and Being, and all things which import Goodness.  
The Creature being in this evil state, God (through his just, and infinitly-wise ordination) gave it an Head (an usurper, sc. the Devil) suitable to its deplorable and dark condition. Hence since Man's sin, Satan Kings it over them, who is the Abaddon, and the Apollyon Apoc. 9.11. And hence he is called The God of this World, in 2. Cor. 4. 4. And the world lying in darkness, he is made The Lord and Ruler thereof, Ephes. 6. 12. Yea the Apostle John carries it higher; for in 1. Joh. 5.19. He saith, The whole world lies in the Devil: that as Believers are in the Son Jesus Christ, in ver. 20. So (in a sense) Unbelievers are in the Devil; who is the father and first author of all the darkness in this visible creation.  
From which time forward, the devil hath, and still doth King it in the world. To which the Prophet Daniel doth witness in chap. 7. where he describing the Monarchies that were, and should be, he saw them represented under the type of Beasts, devouring, cruel, and savage Beasts: which representation fully answers the depraved nature of Satan, who inspired those Beasts, and acted in them to the fulfilling of his beastly will. And not only hath he seized on this Government, but he pleads a Right thereto: as doth appear in his dialogue with our Saviour in Luke. 4.6. for when he had showed him all the Kingdoms of the world, he saith, All this power will I give thee, and all the glory of them, for that is delivered to me, and to whomsoever I will, I give it. And observe, that our Lord in his answer to ●he Devil, doth not deny what he had ●aid, or prove him a Liar; but waving ●he antecedent, he only denies the consequent; that from such premises, it will ●ot follow, that therefore he should be worshipped; for no temporal reward can absolve us from our obedience to God,  
And of all the great Governments of ●he World, there is none in which the De●ill more vigorously appears, than in the turkish; it being an Empire fitted for a sensual, Ignorant, and Fabulous Religion; and a Religion likewise fitted for a tyrannical, Oppressing, and Predatory Empire. So that what was said of th● State, and Religion of the Mamaluks' i● Egypt, may truly be applied to the Turkish▪ That the first step to the Throne, is Slavery; and the first Article of thei● Creed, is Apostasy.  
In this Preface I shall speak something of this Empire; but more largely of it● Religion, because that the opening of th● falsehood thereof, it's carnality, and sed●ctions, is the intent of this Moor, the author of the ensuing Discourse; whom Go● was graciously pleased to pull out of thos● dregs of a devilish imposture, who bein● converted, desired the same mercy fo● his brethren.  
Concerning this Empire, you find foretold, as also described in Scripture and a just doom threatened to be brought upon it, by him, to whom of right all Kingdoms belong, and who (though for while, and for certain ends, he suffers the great Usurper, and many smaller ones under him, yet) he doth now preside, and Lord paramount; he bounds the rage a●● malice of all Enemies, both earthly an● heavenly; and in his time (which is the best) will dash them to pieces, and raise himself upon their ruins.  
It is observed of this Empire, that it hath a Watery constitution, for, A Crescent (the mistress of moist bodies) is its badge, or coat-armour. Also the Prophet Jsajah in ch. 27.1. calls it The Dragon in the Sea (of which Egypt was a type, which is situate among many waters). And Ranzovius observes, that a watery trigon hath favoured Mahomet's Law, and kingdom; for at his arise, when he invented his Koran, and began his Sarracen Empire, a watery trigon had dominion; About the year 1385 the Turks much prevailed in Christendom under the return of the same trigon; and it still rules. But ere long (saith he) a fiery trigon shall reign, which will bring a total ruin to that Government.  
The Scriptures foretell of this Empire too and that under several Names; as also of its fall. I say calls it in ch. 27.1. Liviathan, and The Dragon; and it is to be punished with God's great, sore, and strong sword; and this is to be done when his people The Jew's do own the Lord Jesus, who then shall be put into a state of rejoicing, or singing, as in Jsay. ch. 25. and ch. 26. In Ezech. ch. 38. and ch. 39 it is called Gog, and Magog: for in the Prophet's time, that was the name of those people, of whom the nation of the Turks are since descended. And Gog and Magog is to fall upon the mountains of Jsrael, where he is to receive his fatal blow. In Dan. 7.8. he is called The little Horn, before whom three of the first horns were plucked up by the roots; and which had a mouth speaking great things: but this Horn, with all his strength, shall be broken, by the coming of The Ancient of Days. In Apoc. 9.14. it's expressed by The four Angels which are bound in the great river Euphrates. And in v. 16. it's called An Army of Horsemen. And in Apoc. 16.13. it's expressed by The Dragon: which in apocalyptical notion imports An open enemy against Christ, and his Saints: now this Dragon shall be bound, and cast into the bottomless pit.  
Concerning The Time when this shall be, divers are the opinions. For a general compute, I think it may strongly be proved, That the second Wo-Trumpet (which contains the Turks duration, as the first doth the Sarracen Kingdom) doth contemporize with the first 6 vials; so that while those are pouring forth, this Empire hath its dominion; and shall expire with them which will be, when the 42 months shall be ended. And for a more particular account, most follow that of expounding the 1290 days, in Dan. 12.11. and the 1335. in vers. 12. to be meant of the Jews deliverance by the ruin of the Turks; and that the first number (making the epocha to be in an. 360.) comes out in an. 1650. when it shall begin; and the foundation be laid of the Jews conversion, and of the Turks destruction. And the last to to come out in an. 1695. when both the forenamed particulars shall be completed. And to the same sense is that fitted of an Hour, a Day a Month, and a year, in Apoc▪ 9.15. making it about 395 years, and to import the duration of the Turkish Empire, which (they say) began in an. 1300. Now that this interpretation in a strict sense, is not true, time hath proved; for the 1650th year is gone, and yet neither of these two, (so far as we know) is so much as begun; though perhaps we are nearer to it then we think for, The Jews say, God keeps three keys in his own hand, sc. that Of the Womb, Of the Clouds, and of the Grave: I may add a 4th, sc. that Of the Revelation, of which we understand so little certainly. But we humbly wait, when the father of Lights shall break forth upon us with the spirit of Illumination.  
For the Persons by whom this shallbe effected. Most think it shall be by the Jews, those Kings of the East, whom ere long God will gather from their great dispersion, and call out of their holes; who when so miraculously called, and gathered of God, he will dry up the waters of Euphrates before them, and also destroy the Turkish power by them, making them a terror to his enemies, and a blessing to all his people; suitable to this, the Turks themselves (as Purchas saith) have this Tradition, That they shall last of all be subdued by the children of Jsaac, Which if so, then look not for the setting of the Half Moon, till the rising of the Sun; not for the fall of the Turks, till the Jews shall arise, and shine in glory, by the appearance of Jesus Christ to them, and with them.  
As for its Religion, it's calculated for an ignorant, slavish, thievish, and sensual people; such as the Arabians formerly were, and the Turks now are. Whereas the Gospel of Jesus Christ hath its arise from the spirit of Freedom, and Liberty; it comes from the free spirit, it takes place chief in a free people, and makes them more free who embrace it in power, as in Joh. 8.36. Which may be one accidental cause of the Gospel's prevailing in England more than in any other part of the world, because we are the freest of Nations. But this, I think, I am sure of, That the doctrine of Christ shall not subdue the world to itself, till the time comes, when Tyranny and Slavery shall be hushed out of the world, and Liberty shall be given universally to mankind.  
Before I speak of Mahomet's Koran, I must speak somewhat of Mahomet himself (though the less, because so many have writ so largely of him.) He was born in Arabia, in an. 620. in a small village named Jesrab, but now Medinah Alnabi. His father was Abdalla the son of Abdalmutalib, a worshipper of Idols. His mother was Emina, a Jewess, and of ill repute. His father dying, and his mother being left very poor, she not able to keep him, committed him to an uncle; but he casting him off, the young Mahomet was a prey to Thiefs, who (as Baudier relates) put him into chains, among other Slaves; and in that quality being set to sale, a rich Merchant Abdemonople bought him. He trading for his master, got his goodwill; and his master dying, he married his rich widow; by which mean he grew rich, and more ambitious. His ambition prompted him to be some great man, and by the help of Sergius a Nestorian Monk, he would be thought to be a Prophet; to gain the esteem of which, he gave out That he did many Miracles, That he had conference with the angel Gabriel; That God gave him the Koran; and That the holy Spirit came to him in the shape of a Pigeon. But not to spend time in a particular confuting these forgeries; a short description of his life will do it sufficiently; which I shall borrow out of Baudier, his Histoire de la-Religion des Turcs. Mahomet was a famous highway thief, robbing the Caravans of Merchants as they traveled from one Country to another; by whom he was sometimes wounded; sometimes some of his companions were slain, and sometimes he succeeded too well for so bad a cause: To this he added Cruelty, massacring those who opposed his thieving, when it lay in his power. He is truly infamous for his unbridled Lust, having fifteen Wives, and two Slaves that were his Concubines. Now by this short Narrative let any man judge, who hath any seed of God in him, yea who hath not defaced the light of nature common to Mankind, whether this man be like to be a Prophet of God.  
His Law he calls Koran, which in the Arabic imports, A gathering together of Precepts: or Alfurkan, which signifies Redemption. It is divided into Azoara, or chapters; which word signifies Faces, because as by the face you know the man: so by these, as by titles, you know the contents of that division. These Azoara are made fewer, or more, according to several editions; and hence it is that the quotations out of the Koran, mentioned in this following discourse, do not answer the Azoara of the Koran as we have it in English. Which the Reader must observe, lest he think that the Author was mistaken in what he citys. The Turks say that their Koran was writ upon parchment, made of the skin of the Ram, sacrificed by Abraham to God in stead of Isaac: so Baudier. This Koran calls itself, in several places, by specious Names, sc. The confirmation of the Gospel: The approbation and explication of the old testament: The book of Truth: The book of the conversion of men: The messenger of eternal joy: The guide to man's salvation: The mother of books: That which leads men from darkness to light. I shall not undertake to confute this Koran, it being so well performed by many, who have made it their Proper work; and also by the labour of this Convert Moor in this following discourse. I shall only say this of it in general, That it is composed of a strange miscellany, sc. of rabbinical fables; of histories corruptly recited out of the Old Testament; and as falsely quoted out of the New. So that what was justly said of the Popish Legend of their Saints: That he that made it, was a man Plumbei cordis, et Aeneae frontis, of a leaden heart, and of a brazen forehead: may most properly be applied to this Book.  
It may justly be wondered at, that so great, and so wise a people as the Greeks have been, should be given over to such strong delusions. But beside the wise, and holy council of God, which must silence all: this is to be said, That God brought this damnable doctrine upon them for that they had accounted Christ crucified to be but foolishness, as Paul saith. And also because that in the times immediately foregoing the spreading of Mahometan doctrine, that part of the world had given heed to many false doctrines, which had much alienated them from the simplicity of the truth in Christ. And lastly because the Greek Empire had made itself very guilty before God, and men, by their crying abominations of Murder, uncleanness, Oppression, Saint worship, Sensuality and the like; and through the just judgement of God it came to pass, that they who had defiled themselves so grossly, should be given up to a reprobate sense to embrace this farthel of lies, and sink of abominations.  
Notwithstanding the general apostasy of all that part of the world to Mahometan forgeries, yet in Histories I find two men, who being convinced, publicly declared the imposture of that Religion. One is out of Baudier, in lib. 3. cap. 5. who saith, That one of their religious men, a Talisman, came to Constantinople in the reign of Bajazet the second, and officiated in their great Mosque called St Sophy, in the presence of their Emperor: Who in the midst of his exercise, threw the Koran which he had in his hand, down at his feet, before all the people; and turning himself to the Emperor, he preached to him of The falseness of their Law: The Impostures of Mahomet: and the excellency of the Doctrine of Jesus Christ. But the time was not come for their Conversion. The Emperor commanded the Talisman to be brought out of the Mosque, and to be presently massacred. The other is out of the Turkish History; where it is said, That in an. 1620. at Medina there was an Apparition, which continued for three weeks; and one night there was an horrible tempest with thunder and lightning; which being ended, there was seen these words in the firmament, writ in Arabian characters, O why will ye believe in Lies! Then there was seen a woman compassed about with the Sun, holding a Book in her hand etc. All being amazed at these things, at last a Dervice (which is a strict religions Order among the Turks) spoke, and declared to the people, How God had spoke to the Jews by Moses; to the Christians, by Jesus Christ; and to themselves Arabians, by Mahomet: (after that he said) But I fear, our Religion will be proved corrupt, and our Prophet an Impostor, whose prefixed time of coming to his people, is now past 40 years ago, by our account; and then this Christ (whom they talk of) shall shine forth as the Sun, and set up his name everlastingly. At this the hearers were startled; and they took this Dervice, condemned him, and tortured him to Death.  
This ensuing book is a Translation of the work of Johannes Andreas Maurus, or in English, John-Andrew a Moor; He wrote in Spanish; it was after translated into Italian, Latin, and French; and this in English presented to thee, is out of the French; a work desired by many godly and learned men, And though there is no fear that the Koran in English should do hurt to any of our Nation, carrying with it its own confutation, in regard of its vanity and falsehood: Yet it is not amiss, that that being put into our tongue, this discourse should follow it, which is a Strong, Rational, and clear Eviction of its wickedness. By the reading of which, you will see what mercy God gives to this Nation, in freeing us from those seductions; and revealing to us the Gospel of hi●●onn, which leads us in the ways of ●●●eth, and Salvation.   

The author's Preface.  
THe singular goodness of God doth not only communicate itself within its own Infinite and Eternal Essence by interior qualities, but also being willing to dilate and manifest itself by exterior works, did by an Act of Creation produce divers creatures after the likeness and unlikeness of his own divine excellencyes. After its likeness it hath created reasonable Creatures, as are Angels and humane souls, After its unlikeness it hath created Corporeal things, such as are Jmaginative, Sensitive, Vegetative and Elementary, and All for the adorning and beautyfying of the great Fabric of the world, which it hath appointed for man, and men and Angels for itself, as their End, that from thence they might seek the being of the Creatures, and there by might understand, that God is eternally Intelligible, amiable, and worthy to be always praised, and accordingly should love him and render him praises without end; So that it evidently appears that God is the beginning and end of all things, as also himself affirms, in the book of the Revelation of St. John, where he says, I am Alpha and Omega, (i.e.) I am the beginning and the end: Beginning, because all things which have being, have had their beginning from him; End, because he is the Centre and bounded end of all Being's, Created for the benefit of others, or their own; their own, as Angels and men; for others, viz. for the benefit of man, who is the End of all other things, they being Created for his use and service. And as in the order and sequel of Causes the final by its Excellency and dignity, moveth and draweth the other to its self, so, and far better without comparison, God who is the eternal, unchangeable, and ever-unvariable Centre, is (as we said above) the bounded end of man, and by the Influence of himself without ceasing, by the beams of his divine Clemency, moveth and draweth Man to himself, which is the end and purpose wherefore he made him; Provided, that man of his own choice and free will, wherewith bee was Created, do not by his own fault run astray; for who can truly say that there is any hour or moment of time in which God will not be obeyed and worshipped by his people, seeing he Created them for this purpose. Man therefore, who hath his beginning, and comes from God, and by the means or help of his works goeth through the Conditions and Virtues of his End, which is God himself, continually desireth to attain the accomplishment and Execellency of his perfection; By which marvellous revolution and order, the truth of the universal resurrection and of the other life which we wait for, is manifested; Which End, Bound, and Rule of all Created things at the beginning of the world was God, hidden, and only intelligible and Comprehensible by faith, and for this reason, from thence until the sixth age of the world, but few men knew him as did the first holy fathers, Patriarches and the Prophets of the old testament, and an Infinite number of souls who lost the light and knowledge of him, thereby lost themselves also: Wherefore when the time of his sacred appearance more openly was Come, he shown and manifested himself to the world, not only by the understanding, but also by sense, becoming a sensible man, and choosing unto himself Apostles, for witnesses and preachers of his truth, he raised himself on high in the midst of the world on the tree of the holy and true Cross, for a signal mark whereby all men might see him, and that no man might say, Thou condemnest and destroyest me because I could not know thee; And from that time forward (O thou supreme Goodness and wisdom of God) from this thy high throne of the holy and true Cross, where the divine and Humane natures hung for to be known, how many Apostles, Martyrs, Confessors, Virgins, and how great a multitude of Believers hast thou moved of thyself, and hast called and drawn them to thee who art the Bound and true End of all believers and saved ones. Until that in the year 620. in the city of Mecca, Abdalla Matalib and Jmina his wife, Idolaters, descended from the Bastard lineage of Ishmael the son of Hagar did beget the son of Contradiction and discord, the false prophet Muhamed, who when he was come to years of discretion; with his wicked Companions Vbequar, Homar, Hozmen and his other seven sectarian Captains, began to make the people go astray and wander from the simple End and certain way of Salvation, and to open the ways of error by a false worship, whereby he hath drawn an Infinite of souls to the everlasting pains of Hell. Unto which Worship, because it was altogether sensual and given to pleasures and delights, presently the three Arabia's and all Egypt turned aside, and their Caliphs' and succescors have passed through and Converted all Africa, and from thence the Kingdoms of spain, almost all which they possessed, with the City of Sciatinia in the Kingdom of Valentia, where many years after I was borne, and was instructed in the sect of Muhamed by Abdalla my natural father, who was Alfaqui of that City, upon whose decease I succeeded in his office of Alfaqui, wherein a long time I was lost and went astray from the truth, until that in the year 1487. (the most reverend and no less learned marquis Adesora preaching in the great Church or Cathedral of Valentia, where I chanced to be present, on the feast day of our Lady in August) the resplendent Beams of Divine light, and the influence of the End (whereof I spoke above) expelled and illuminated the darkness of my Understanding, and on a sudden opened the eyes of my Soul; so that by the knowledge which I had of the Sect or Religion of Muhamed, I under stood that we could not attain and come to the End of Salvation for which men were created, by that Sect or way of worship being so perverse and wicked, but by the holy Law of Jesus Christ; and remembering the call and vocation which I had heard say was done by Jesus Christ at the sea of Galilee unto St. John and St. Andrew, I obtained that I should be called John Andrew, and having taken holy Orders, and of the Alfaqui and Slave of Lucifer being made a Priest and Minister of Jesus Christ, I began like St. Paul to preach and publish the Contrary to what I had formerly falsely believed and affirmed; and by the Assistance of Almighty God, first in this Kingdom of Valentia I converted and guided to the way of Salvation many souls of Infidel Moores, which were in danger to be lost in hell, and were under the power of the devil, from thence I was called by the most Catholic Princes, the King Don Ferdinand and the Queen Donna Isabel, to go preach in Granada unto the Moors of that Kingdom, whom their Highnesses had Conquered; where by the will of God (who would so have it) and my preaching, an infinite number of Moors denying Muhamed, were Converted to Christ; And a little while after I was by their favour created a Canon, and was again called by the said Christian Queen Donna Isabel, to come to Arragon, for to emplay myself in the Conversion of the Moors of that Kingdom, who to the great despite and dishonour of our crucified Saviour, and to the damage and peril of Christian Princes, still to this day perish in their error; But this her Highnesses most holy intent could not take effect by reason of death surprising her; And I, that I might not remain idle set myself to translate all the Law of the Moors, that is to say, The Koran and the glosses thereon, and the 6 books of the suné out of Arabic into the Arragonian tongue, moved thereunto by the command of the right Reverend father Martin Garcia Lord Bishop of Barcelona, and Inquisitor of Arragon, my much honoured Lord, to the end that in the Charge which I had from his Grace to preach to the Moors, I might Confute and vanquish them by the authority of their own Law, which I Can not easily have done without translating it.  
Finally, when that was done, that I might not hide the desire which God had given me for their Conversion, I determined to compose this present treatise, (which shall be divided into twelve Chapters) and herein briefly to collect the fabulous fictions, ridiculous discourses, Impostures, bestialities, fooleries, Villainies, inconveniencies, impossibilities, and Contradictions, which that wicked Muhamed hath sown and dispersed in the books of his Sect; thereby to deceive ignorant people, especially in the Alcoran, which he says was revealed to him in one night by an angel in the City of Meka, notwithstanding elsewhere contradicting himself, he affirms that he was 20 years Composing it. I have entitled this Work the Confusion of Muhamed's Sect, and my intent in publishing it, was that even the weakest Judgements may perceive that in Muhamed's Law there is not any groend or reason how it can be true, and that the ignorant Moors being vanquished by the testimonies of their own nation, might know the Error wherein they are, and whereunto their false Prophet hath led them. I say the ignorant, because no men of knowledge amongst them do believe in Muhamed, but on the Contrary do esteem their Sect to be false and very bestial; and finally to the end that they might all come in to the holy Law and true End for which they were Created; And likewise to the end that not only wise Christians, but also the weakest, knowing the various faith of the Moors, on the one hand might laugh at their insolencyes and beastliness, and on the other hand might lament and bewail their blindness and perdition.  
Wherefore after this said Treatise had been viewed and Corrected by the Reverend Doctor's Mr: Soler Official of Valentia, Canon and Dean of Letida, and Mr: Jasper Pertusa Canon of the See of Valentia, and Mr: Jerosme Fuster and Mr: John Sola masters in sacred Divinity, whereunto ex abundante was added the authority of the Right Reverand and noble Lord Don Mercader Bishop of Tortosa and grand Inquisitor of this Kingdom, I endeavoured to have it printed and sent into the World for public good, entreating the Courteous Readers, if they find any thing in this Treatise well spoken, that they would attribute it to God, from Whom it proceeds, and what may be evil that they impute it to my small knowledge and insufficiency in the examining and pursuing the whole Treatise; which with myself, I Submit to their benign correction, and to the holy Roman Church, as a Catholic, and a faithful Christian.   

The Confusion of Mahomet's Sect, etc.  

CHAPTER I.  
The first chapter treateth of Muhamed's life; the place of his birth; his parents and ancestors; when he began and finished his Sect; and his death.  
MUhamed was born in the city of Mecca in Arabia the happy, and was the son of an eminent Citizen of that place Called Abdalla Motalib. This Abdalla Motalib had eleven brethren, the eldest whereof was Buggelino, 2 Bulehebin, 3 Hessin, 4 Butelib, the 5 Corasi, the 6 Tanin, the 7 Hanza, the 8 Alabez, etc. These two Hanza and Alabez died Moores, but the other nine Uncles and Muhamed's father died Idolaters, and were all opposers and mortal enemies of Muhamed, and fought many battles against him and his Moors in defence of their Idolatry, Judging it better to die Idolaters, than to follow his Sect; though both their ways were evil and erroneons,  
Muhamed's parents, his Uncles, the people of Meka, and the countries' adjacent, worshipped an Idol by them called Aliethe Aluza, which Idol was erected in a tower in the midst of the Temple of Meka, This tower was then, and is yet called Elcaba and Alkible, of which Idol and Tower we shall speak hereafter. Muhamed's father died, and lest him Posthumus, his mother's name was Imina the daughter of Guabbin, she died 2 years after his birth, and so he became an Orphan, and a Nurse called Lina or Alima fostered him until he was sixteen years old.  
The descent of Muhamed according to a certain book called Azar, (which contains a History of his life, and death, and is as authenlick, and of as great authority amongst the Moors, as the life of Jesus Christ our Lord is amongst us Christians) is thus, viz. That Muhamed descended of Ishmael the son of Abraham and Hagar, Sarah's handmaid; from which Hagar the Moors are called Hagarens, and ought not to be called Saracens, because they do not descend from Sarah the lawful wife of Abraham, but from Hagar, who was Sarah's handmaid, as we see in the 16 and. 17 Chapters of Genesis.  
The said book Azar says, that Abraham had two sons, Isaac the son of Sarah, and Ishmael the son of Hagar, and that Ishmael the son of Hagar founded and built the temple of Meka, and it was called Beitalla, (i. e.) the house of God, it is likewise called Beithalla Alharan (i e.) the house of God, prohibition, or excommunication; and the reason why it is called prohibition, is because that Abraham (as that book says) four months in the year forbade and prohibited hunting in the territories of Mecca; which the Idolaters afterwards observed and kept in reverence to the Idol which they erected in the said Tower Elaabba; And the Moors retain and observe the same Law to this day. The second chapter of the first book of the Alcoran says, that the temple of Mecca was the first temple that was ever built in the world, the words in Arabic are thus, Oinne agnele beytin, etc. And the book Azar further says, that after the said temple of Mecca was built, Abraham divided the land of Canaan, and Ishmael dwelled in the City of Mecca, and married an Egyptian woman an Idolatress, by whom he had twelve Children, which also appears by the. 17 Chapter of Genesis, the eldest of which was called Nabayoth, 2 Caydar or Kedar, 3 Abdael, 4 Nabsam, 5 Masna, 6 Douma, 7 Massa, 8 Haded, 9 Thema, 10 jackour, 11 Naphis, 12 Kedma; All these 12 sons of Ishmael were Idolaters, and spread 12 sorts of Idolatry in the greater Arabia, Arabia the Happy, Armenia and Persia; some of them worshipped the Sun, others the Moon, others the Angels, others Fire, others an Idol called Bohinun, and others a tree called Detulamar, and they of Mecca and the Country adjacent worshipped an Idol called Alliethe and Aluza , which was erected in the said Tower Alkibla, towards which Tower all Moors turn their faces when they make their Zala (i.e.) prayer, and swear by it. The said book Azar further says, that Caydar the second son of Ishmael erected the said Idol in the said tower, because Abraham and Ishmael had assisted at the building of the said temple, and that Caydar commanded that a feast or Easter should annually be celebrated in honour to God, and in memory of his grandsires sacrifice, when he was commanded to sacrifice his son Isaac, in whose stead God commanded him to sacrifice a sheep; and hereupon they of Mecca and the Country adjacent did annually sacrifice sheep and several other beasts in honour to that Idol, and from all the Country about Meka, they came to visit this Idol, and the temple of Meka, and to celebrate the said Passeover, which feast and Pilgrimage is the same which the Moors now use, and have used ever since Muhamed's time, and the Pilgrimage or visitation called Alhage which the Moors now use, is the same which the Idolaters used, and all the ceremonies which the Idolaters used in the times of Idolatry, the Moors at this day annually use the very same when they go to Meka, and that by an express command in their Law and sect; and even as the Idolaters did forbear the killing any wild beast or bird by hunting in the Country of Meka four months of the year, which are 2 before their Passeover and 2 after, out of the reverence they bear to the said Idol, (yea so strictly, that they would not kill a louse or a flea, and hence the Moors call these months prohibited and forbidden) the Moors do at this present use and observe the same and divers other Ceremonies which the Idolaters used in the said Passeover, and Pilgrimage or Alhage, as we said above, and shall declare further here-under.  
The said book Azar assirmes, that the said Caydar the second son of Ishmael, was, the man that instituted those Ceremonies, from which Caydar Muhamed descended, and hence this Caydar is in Arabic called Gead dealharab (i. e.) grandfather of the Arabians; That book likewise saith, that the said Caydar erected a black stone in the said Tower, right against the said Idol, that those who went into the temple might know that the Idol stood in the Tower right against that stone, and that in stead of the Idol they should kiss that stone, which was then, and is at this present called The blessed stone.  
I shall elsewhere tell you that Muhamed worshipped this stone, and magnified it in the temple of the Idol, and used much reverence to it, and in his Law and sect commandeth that this stone be worshipped and kissed, and that the kissing and adoring of this stone is an Article of his Law, and that it is at present in the same place where it was at that time when the Idol was in being; and I shall prove as well by the Alcoran, and by Muhamed's suné, That Muhamed was an Idolater.  
It appears plainly that the descent of Muhamed, from Caydar the second son of Ishmael, unto his parents, was from Idolaters to Idolaters, for the space of 2800 years or there abouts, Now observe and tell me O Moor, how that saying of Muhamed in the book Kised Alanuar (i. e.) the book of Flowers, can be understood, where Muhamed says that he proceedeth of a most perfect generation, and that God sent him in the best times of the world; knowest thou not, O Moor, that during all the aforesaid time of 2800 years, viz. from Caydar unto Muhamed, that they were all Idolaters; a rude, beastly and very ignorant people, as the Alcoran testifies, where he calls the people of Mecca Zuféhe (i. e.) Blockheads and Asses, and knowest thou not that from Caydar unto Muhamed there can be no other descent, than that Caydar begat an Idolatrous son, and that son begat another Idolater, and that Idolater begat another, and such a succession ye find until Muhamed's grandfather, for it says thus, Motalib an Idolater begat Abdalla Muhamed's father, who was also an Idolater, and this Abdalla begat Muhamed an Idolater; Now observe, O Moor, and consider the generation of Jesus Christ the son of Mary, and thou shalt find that he descended from Abraham the father of Isaac, and from Isaac the father of Jacob, and from Jacob the father of Judah, and from Juda the father of, etc. and from one to another until our Lady the Virgin Mary; and thou shalt see that they were all Patriarches, prophets, Heroes, perfect men and Saints, and wilt acknowledge that this generation of Jesus Christ is better than the generation of Muhamed; and observe likewise the time of Christ, how it was adorned with Prophets, prophecies, Saints and Priests who worshipped in the temple of God the sacred house of Jerusalem, which the Alcoran calls the blessed house of God, and compare Muhamed's Temple, wherein Idolatry than reigned more than at any time before or since, with the temple which Jes●● Christ and this Virgin his mother frequented, which was the Temple of God sanctified, served, and honoured by Prophets and holy Priests; and Compare the father and mother of Muhamed, and thou wilt see the difference between the father and mother of Jesus Christ, and the father and mother of Muhamed; and if thou sayest that Jesus Christ had no father, I answer, that the Alcoran says that he was Conceived of the holy Ghost in the womb of the Virgin Mary, and as ye take the Virgin Mary for the mother of Jesus Christ, so you must take the holy Ghost for his father, who is true God, and if all that proceeds from God is God, seeing the holy Ghost proceeds from the Father to the Son, you must believe that Jesus Christ is the son of God; and thus you see the difference between the father and mother of Muhamed, and the glorious father and mother of Jesus Christ; and Contemplating upon all this aforesaid, and considering of it well according to reason and truth, thou wilt find that Muhamed doth not come from a high and excellent generation, nor in the best times of the world, but in a vile time, and of a vild generation, notwithstanding that his originals which were Abraham and Ishmael were holy and good.  
But let us return to Muhamed under the tuition of his nurse Alima. The book Azar says, that when Muhamed was 4 years old, he went forth on a certain day with the Nurse's son to bring home the Cattle, and he being in a field alone the Angel Gabriel came to him in the appearance of a man, clothed with a garment as white as snow, and takeing him by the hand led him behind a little hill, and there with a razor lanced his breast & cut out his heart, and took a drop of black matter, which the Moors say is in every man in the world, and that the devil tempteth men by it; which the Angel took from him that he might not be tempted of the devil at any time, and after it was taken out, the Angel put his heart into his breast again, and it became whole as it was before; and this the book Azar says was the first miracle that Muhamed wrought, Concerning which I shall make an argument in due place in the Chapter of offences, which shall be the sixth Chapter, and so Muhamed remained with his nurse till he was 16. years old.  
The said book Azar says, that when Muhamed was 25 years old he took to wife a certain rich Cousin german of his called Gadisa, which was his first wife; This woman's former husband was a rich merchant, and kept many Camels and slaves, and traded as a Carrier from Mecca into Syria, Persia, and Cayre, with whom Muhamed made several journeys until he died; Muhamed and Gadisa lived together in wedlock till he was 38 years old; and Muhamed had 3 daughters and 1 son by her, the eldest daughter was called Fatima, the second Zeyneb, the third Umicultum, and his son was called Cazin, and died at 22 years of age.  
The same year that Muhamed took the said gentlewoman to wife, he did an act of Idolatry, whereby I will prove to the Moors that he was an Idolater; and it was thus; Ye must understand that it chanced that year that the people of Mecca repaired a breach which was in the Tower where the said Idol stood, and were constrained to take the Stone from its place, having repaired the Tower they agreed to put the Stone again in its place, and to avoid all strife and offence which might arise about which of them should set the Stone again in its place, all the gentry of Mecca cast lots, and the lot fell upon Muhamed and a cousin of his, Whereupon Muhamed and his cousin came to the Temple to set the Stone again it it's place, and Muhamed took off his Turbane from his head and he and his cousin laid the Stone upon the Turbane to honour it the more, so he on one side, & his cousin on the other, took up the Turbane, and with great reverence set the stone in its place and kissed it with an immense devotion, and in honour to the said Idol, whence it plainly appears, that Muhamed was an Idolater, and did honour and worship the Idol, and kissed, magnified and exalted the stone, which only thing is of itself great Idolatry.  
And Muhamed not only kissed and adored this Stone before he was a professed Prophet, but also kissed and adored it after he was a public Prophet, and he commannds and lays down the adoring and kissing of this Stone for an Article of his Law and faith, which I prove by the books of the Suné, and by a book entitled Aericele in the Chapter of the Ceremonies of the Alhage or Pilgrimage, where he says and Commands all the Moors which go a Pilgrimage to Mecca, when they go into the Cathedral of Mecca the first thing they must do, is to go to the said Stone, adore it, and kiss it on the right side. The words in Arabic are these Oquahale qulli, etc. (i. e.) That every Moor that goes into the Minster of Mecca must first salute and kiss the blessed Stone on the right side, which Ceremony the Idolaters observed in the times when the Idol was in that Tower Elcabba, and to this day the Moors observe divers other Ceremonies which those Idolaters observed in reverence to the Idol, as namely the Behiram of the Aladees which is after their Passeover when they kill the sheep, the which the said Caydar, the Arabians grandsire Ismael's son, ordained and instituted in honour of the Idol, and in memorial of the ram which Abraham Sacrificed in stead of his son Isaac, notwithstanding many Moors, yea, the most part, say that it was Ishmael and not Isaac; but their greatest Doctors say it was Isaac. Likewise the Moors keep the Ceremony of the Alhage (i e.) Pilgrimage, which they do once in their lives, And once a year in the three days of the Passeover they kill sheep and divers other beasts as the Idolaters did, likewise the Moors forbear hunting or killing so much as a louse or a flee in all the Country of Mecca during the aforesaid 4 prohibited months, and ye must understand that the Moors make their account and Calculation of time according to the Lunar year, and not the Solar, and call the twelve Moons of the year each by a particular name, whereof 4 are called Prohibited months because of the said hunting forbidden them in the Country of Mecca, which prohibition they retain from Caydar and his successors in honour to the said Idol, one of these months or Moons is called Rajab, the next Quedda, the third Hegia, the last Moharram, from which Moharram they begin their annual account; likewise the Moors observe the fast of the tenth day of the said fourth month which gins the year, on which day the Idolaters fasted in reverence to the said Idol, the which I prove by a saying of Muhamed in the sixth book of the Suné, where he says, That the Coraxistes and the people of Mecca fasted this tenth day; when they were Idolaters, and the words in Arabic are these Oqua quenet, etc. Likewise the Moors observe the going about the Tower called Elcabba; and going seven times about a pit called Birsemsem, which Ceremony the Idolaters observed in memorial of Hagar, and saying that when Hagar was delivered of her son Ishmael, she brought him to this pit and laid him by it, and went to the Temple of Mecca, and prayed God to cause water to come forth of the said pit; And the Book Azar says that Hagar went about the Tower, praying to the God of Abraham, and went back again to the well, and did thus seven times, and that hereupon God heard her prayers, and caused water to issue out of the pit, and for this reason, and in memorial hereof, the Idolaters went about the Tower, and walked seven times to the well; which Ceremonies the Moors observe, and they are Commanded so to do, and these ceremonies are in Arabic called Menecique Alhage.  
They retain likewise another Ceremony, viz. when the Pilgrims go to Mecca and are passed a river called in Arabic Batni Muhacil, he commands them to cast Stones on the right hand at the top of a little hill, which Ceremony the Idolaters observed, saying, that when Abraham led his son to be Sacrificed, the devil came to this place and told Ishmael that his father led him away to be Sacrificed, and the book Azar reports that Ishmael took up Stones and fling 'em at the devil; and in memorial hereof the Idolatrous Pilgrims used to cast Stones.  
Concerning which ceremonies I will tell the O Moor, that although the Idolaters by command from Caydar and his Successors, and in reverence of the said Idol Allethe Aluza, did observe them, (in honour and memorial whereof Muhamed would have them kept, and commandeth all Moors to observe them) yet he having made a new Religion or Worship ought to have instituted new Ceremonies and not old Ceremonies, yea such as were grounded upon Idolatry, and not upon reason, so that it doth evidently appear that Muhamed did not wholly draw the Moors from Idolatry, seeing he commands the observation of so many Ceremonies which are the relics of Idolatry.  
Now, lest we deviate too far from the discourse begun, where I said that Muhamed transported merchandises until he was 38 years old, I will proceed to show that he than lest off trading, and began to lead a hermetical and solitary life, and daily frequented a cave near unto Mecca, called in Arabic Garhera (i e.) the cave of Hera, where he daily continued until evening, but the Moors know nothing of what he there did or Spoke, only the book Azar says, that he worshipped the God of heaven, and forbore worshipping the aforesaid Idol.  
The said book Azar further relates that Muhamed used so great abstinence in this cave, that his bodily strength failed and head ached, insomuch that his discourse faltered, and he talked Idly, and at last lost his sense and understanding. The said book Azar and another book entitled Azifa say further, that when Muhamed was in the said grot, he had many visions, and heard others speaking of him, and discerned the voice but not the person, and continued so a long time plainly hearing a voice behind him, but when he turned his face that way he could hear nothing. All which Muhamed every night told his wife Gadisa, but she told him it was nothing but diabolical delusions, and hereby he became distracted and lost his sense, and this fury and revishment of mind followed him so long that one day (the said book says) he resolved to go to the precipice of a mountain and desperately to cast himself headlong, saying that it was better to die than to be reputed a fool; And Muhamed says that when he was in this resolution the Angel Gabriel came into the said cave in his own form, with white wings, and said to him, Rejoice O Muhamed, for God sendeth thee much greeting, and lets thee know that thou shalt be his Prophet and messenger, and the most perfect of all his Creatures, which words in Arabic are thus, Oya Muhamed allah, etc. (i. e.) O Muhamed, God greeteth thee, etc. Moreover the Angel said to him, O Muhamed, Read, and he answered and said, What shall I read? I cannot read; & the Angel replied to him thus as the Arabic runs, Oya Muhemed acra bizmi, etc. (i. e.) O Muhamed read in the name of thy Creator, who created the worm man, read in the name of thy most honoured Creator, who with a pen shows man what he never knew before; and this was the first Chapter of the Alcoran, and so the Angel vanished away; And Muhamed in the sixth book of the Suné, and namely in the book of flowers, said the words following in Arabic, Ofara aytu alme, etc. (i. e.) That the Angel Gabriel came sitting in a golden throne between heaven and earth, and told him the prophecy and embassage; And the book Azar says, that when the Angel was gone, Muhamed returned home very joyful, and that the beasts and the trees greeted him, saying Absir ya Muhamed ineque etc. (i. e.) Rejoice O Muhamed for thou shalt be the messenger of God, and most dear unto him. It was night before he got home, and calling his wife Gadisa, he told her all the Mystery revealed by the Angel, and that he was a Prophet and the messenger of God, whereupon his wife answered him, Alas Muhamed I fear it is nothing but the delusions of Satan, which answer much grieved and displeased Muhamed, so that he was very pensive for a great while, doubting whether it were a thing from God or a temptation of the Devil, and a great chillness and cold seized on him, wherefore casting himself on a bed he commanded his servants to cover him well, as they did, and laid divers coverlids upon him; and the said book Azar relates that as Muhamed lay thus, the Angel Gabriel came to him with the second Chapter of the Alcoran which is in Arabic thus Oya aynhe at, etc. (i. e.) Arise O thou that art covered, exalt and magnify thy Creator, and cleanse thy garments and , and abhor Idols; After the Angel had given him this Chapter he vanished, and Muhamed calling his wife Gadisa read the Chapter to her, nevertheless she told him, that she did not believe it to be any thing but a phantasm, and a temptation or delusion, which was formerly want to come upon him; this displeased Muhamed very much, and at midnight his wife told him further, that if the Angel of God were his friend he would have come again ere this, but because it was not from him, therefore he came not neither would come again. And hereupon Muhamed lay all night much troubled at the angel's absence, Then (says Azar) at the dawning of the day the Angel came with the third Chapter, saying in Arabic, O guadoha gualleyli, etc. (i.e.) God swears to Muhamed by the dawning which brings the day, and by the night which gives darkness, that his Creator hath not forgot him, neither will he forget what he hath promised him; with which Chapter Muhamed recovered his strength, and calling his wife read this Chapter to her, but she told him again, that she would believe nothing till she saw the Angel with her own eyes, and Muhamed told her she could not see the Angel. Afterwards Muhamed called one of his youths whom he had brought up from a child, whose name was Zeydin, and told him, That if he would believe that he was a Prophet and a messenger of God, and would become a Moor, he would release him and make him a freeman; and revealed all the secret of the Angel Gabriel to him; hereupon the youth was content to believe Muhamed, and become Moor, & was the first Moor that believed in Muhamed. Then Muhamed made a Law and Suné, that whatsoever Christian or Jew that was a slave, & would become Moor, should be set free whether his Patron (i. e.) Master would yield to it or no. This Zeydin was a slave, and bred up by Muhamed from his infancy, yea he loved him so well, that the people of Mecca said he was his son, and he was called so by them all. I will relate the great offence which Muhamed did unto this Zeydin and his wife in the Chapter of wives.  
All this aforesaid was done when Muhamed was 40 years old, so that he then began his Sect, and called himself a Prophet in the 40. year of his age, which was the year of our Lord D C and L X, and he was born in the year D C and X X, and died in the year 583 so that he was 23 years composing his sect or Religion, and lived 63 years.  
After that Zeydin his foster-child was become Moor, Gadisa his wife became Moor also, and certain slaves and others did secretly become Moores; unto whom Muhamed preached privately in his house, and made them believe that the aforesaid Idol was not God but a devil, and a thing made with men's hands, and that there was no other God but the God of heaven, who created heaven and earth, and who caused rain, and made the earth bring forth all manner of fruits and food for man and beast, and made all other Creatures. Also he gave them to understand that men must die, and afterwards rise again at the day of judgement, and give an account to God of all that they have done in this world, and that to the good he would give the glory of Paradise, (though the glory which Muhamed promiseth be carnal and full of Vanity, as I shall show in this book in a Chapter which handles this point particularly) and to the wicked he would give the pains of hell to eternity; which the Idolaters of Mecca denied, affirming that after death there was no resurrection, and that there was no Paradise, nor Hell. And ye must understand that upon this occasion of what Muhamed affirmed concerning the day of Judgement, Paradise, and Hell, and the men of Mecca denying the same, Muhamed composed and made certain Chapters of the Alcoran, persuading them that God sent them to him by the Angel Gabriel, and he caused those Chapters to be written in scrolls of paper and notes, and gave them to the Moors to ruminate them; and afterwards he had them restored again to, him and put them in a box called the box of the Ambassage and Legateship, and he kept a Secretary for this purpose, of whom we shall speak hereafter, and after this manner he perverted several Moors, who prayed with him, and read the Alcoran the most secretly they could, until that one of the principal men of Mecca called Homar Alhatas who was afterwards Muhamed his father in Law, became Moor or Musselman, as also his aforesaid two Uncles, Hanza and Alabez, & a near kinsman of his called Alibutalib, Muhamed's son-in-Law having married his daughter Fatima; and another eminent man of Mecca called Vbechar, (afterwards also Muhamed's father-in-Law) All these became Moores and Musselmen on one day, and being men of rank and power, consulted to manifest and publish what Muhamed kept secret, and to pray, & read the Alcoran openly; Whereat Muhamed's nine Uncles and all the people of Mecca were extremely enraged, and said that he blasphemed their Idol and their God, and the God of their forefathers, and had made Chapters and verses in contempt of him, and that it was a great shame to them to suffer it; wherefore they consulted together and concluded to kill him, but being men that regarded their honour, and considering that in killing him they should be blamed and disgraced, (because he was taken for a fool by all the people of Mecca, & for one Possessed) therefore they did bear with his folly; For that he was reputed Idiot an is evident, through the whole Alcoran, where he says that his Uncles & all others took him for an Idiot & a Demoniake person, and said, in Arabic thus, Oagehele Latihete, etc. (i. e.) That Muhamed Commanded that they should worship one God only, and that he was no other than a Sorcerer or Liar, and in other Chapters he is called Meginan, (i. e.) Possessed of the devil, and there are very few Chapters but do mention that he said himself, that he was a liar and a demoniac rymer, and when he went in the streets all the people of Mecca jeered him and mocked him, saying one to another, Behold the prophet, Look, there is he that will destroy our God; and after this manner Muhamed dwelled at Mecca ten years. Divers men of Mecca went a nights to hear the Moors read the Alcoran, and made it their Common table talk and laughter, saying, that it was old stories turned into verse, as appears in several Chapters of the Alcoran which say in Arabic, O in he de ille azatiro alegualin (i. e.) This is nothing but old tales. Moreover those of Mecca said that Muhamed had certain Christians, who taught him to make the Alcoran, as we may see in the seaventh Chapter of the third book, which in Arabic says thus. Oguacalei, etc. (i. e.) This is not the Alcoran but a libel which Muhamed hath composed, and hath had some persons which helped him. The glossers on the Alcoran and the said book Azar doth say, that thosewhich helped him were two sword-cutlers, (Christian slaves unto one of Mecca) who knew much of the new testament; with these Muhamed conversed, and questioned them about many things of the Bible, of which they resolved him, and upon this surmise they reported that he asked these two Cutlers concerning those things which he did not certainly know, and as they answered so he set it down in Arabic in the scrolls, and persuaded the Moors that God sent them to him by the Angel Gabriel; and indeed there is great reason to believe this, because in the Alcoran there are so many contrarieties, unnecessary stories, and fables, all which happened through those Cutlers, who told him what themselves did not certainly know, and as they said, so he wrote in his tablebooks and papers, and that hence it is that he doth so vary and change verses, and sets down such contrareities in the Alcoran and things which agree not together. And indeed the Alcoran doth err in Philosophy, Logic and Astrology, because the Cutlers spoke not truth, neither were Logicians, Astrologers, nor Philosophers. Likewise those of Mecca said that he kept a Christian who taught him to make the Alcoran, and others said it was a jew, so that the people of Mecca had all these Suspicions of him, during the ten years that he dwelled at Mecca.  
Afterwards when Muhamed's Uncles, and the chiefest of the gentry of Mecca (which were the Corexirtes, Haximistes and Benitamins, three very potent and rich families) saw that he perverted many, and that the sect increased and grew to a head, they assembled one night in the house of one of the most eminent amongst them, and held counsel about Muhamed, and they all concluded to kill him, emprison him, or at least to banish him; and that this was so consulted of, we may read in the second Chapter of the second book, which in Arabic says thus Ognaid pamcoro, etc. (i. e.) That they of Mecca took Counsel to kill him, or to send him into banishment, or to imprison him. And being so in consultation, certain men who were secretly become Moores, did the same night give Muhamed notice of it, and he presently fled, and all the Moors with him, and went to Medina, a City ten day's journey from Mecca. He had also notice of the preparations of the Citizens of Mecca who had set guards in the ways, perceiving that he and his Moores would flee away that night; whereupon Muhamed bid all the Moors, that every one should lay a handful of embers on the heads of his horse, and cast another handful into the air, and tie the reins of their horses, reading a verse which is in the 18th. Chapter of the third book of the Alcoran, and is thus Oguaihalme minbeym, etc. (i. e.) That they took a vail or screen in their hands and about them, so that they blinded them and they saw nothing; And the book Azar says that by the Embers which were laid over the horses heads and by repeating the said verse, the Moors and he, passed through their enemies, and were not perceived, and so they went to Medina, otherwise called Tribik, where he was received for a Prophet, and there dwelled thirteen years, there finished his sect or religion and died there. At Medina he found five families of Jews, dwelling there and in the parts adjacent, who began to dispute and question those things which he had then inserted in the Alcoran, and required him to do some miracles as Moses and the Prophet's deceased had done; to whom he answered, That God was his witness, and that his testimony ought to suffice, and that he came not to work miracles but to reduce those which wandered and went astray, unto the Law of God and of Abraham; of which questions and answers the Chapters of the Alcoran are full, and in many Chapters he excuseth himself of doing miracles, alleging unto the Jews that divers messengers, and Prophets wrought miracles and yet were not believed, yea that those Prophets suffered persecution, and with this excuse he quotes in the Alcoran the names of divers men which were never heard of, nor are named any where else▪ There he relates the history of a Prophet called Hadin alias Had, and of another called Zamud alias Hud, and of a third called Zaleh, and of their nation called the people of Hud, and of a camel who with her foal was a League in length, which two beasts one day drank up the water of the City where that people dwelled, and the next day swallowed up men; whereupon one day they of the City slew them, and because of the sin in killing them, there fell a great tempest upon that people.  
Thus Muhamed had great disputing and debating with the Jews, and himself extolled their Law, that so they might be silent, nevertheless they still disputed against him, and laughed at the Moors and Mussellmen, and set strife betwixt him and his Moors, as shall appear in due place, which jarring continued until he got power, and then he began to suppress the Jews, and fought eleven battles with them, overcame them, and slew most part of them, and the survivors had their lives given them by the Moors, and became their subjects and tributaries; and from thence forward he began to combat against the people of Mecca, and they of Mecca opposed him as shall be shown hereafter; But that I may not be tedious I will conclude this Chapter, and running through the eleven following Chapters I shall finish this treatise, and the life of Muhamed, and of all that he did whilst he was at Almedina.   

CHAP II.  
The second chapter treateth of the Alcoran, what it signifies, of the matters therein contained, and of how many songs it is composed; who collected it, and reduced it into four books, in the order it is now in, and how many years Muhamed was making it, how it gins and ends, and which are the first and last chapters  
ALcoran signifies a lesson or Collection of Chapters or songs, though it be also called by another name Alforzan (i. e.) scattered verses and Chapters, because he was so long in making it, and the Chapters thereof are called suar, and one alone is called in Arabic Surah.  
The Alcoran treateth of divers things, and especially of the Sect or Law of Muhamed, and of what the Moors should believe and do, of the hope of reward in the world to come for the Good, and of torment for the Wicked, It also treateth of things permitted and forbidden to the Moors, aswell of food and drink, as of women with whom they may or may not marry; also it speaks of the Creation of the world, how God Created Adam and Eve, how they sinned and were cast out of Paradise and came to the earth; how the evil Angels sinned, and what was the cause of their sin, and how they lost the Celestial glory; It also speaks how God sent Moses to bring the people of Israel out of the Captivity and power of Pharaoh; how the Jews received the Law; what befell them at their going out of Egypt, how they had Manna, sinned, and worshipped the calf, and how they passed the red sea, wherein Pharaoh was drowned; It also treateth of divers other histories; (although he hath put them confusedly and out of order, as the Cutlers related them.) It also speaks of the prophets of the old Testament, (although he mentions divers which are not named in any author;) It likewise containeth the admonitions which Muhamed used to the people of Mecca, and his threats to induce them to believe his Sect. It also speaks of glory, and discourseth of the glory which the Moors shall have in Paradise, as also of Hell, and of the pains and torments which are there. It speaks of the wonders which God daily doth and of the mysteries and divine works which we daily see in the heaven, earth and sea. It also speaks of the Virgin Mary, of Jesus Christ our Lord, of the mysteries of his nativity and life, and of the miracles that he wrought, and of the Evangelists, and of the true Law which Jesus Christ hath given us, as it shall fully appear in the eleventh Chapter of this Treatise. Furthermore the Alcoran mentions divers frauds and much filthiness used by Muhamed, and divers contrarieties and repugnancies which have no reason in them, and divers excuses which God accepted from Muhamed, and made for him upon several dishonest and immodest cases which Muhamed committed in his life, as we shall show in the Chapter of Offences and Wives. Finally in the Alcoran are many examples of judgements, wherewith God chastised men in old time, because of their sins. Of every thing in order.  
This Alcoran was begun in Mecca in the year of our Lord, 630. which was the fortieth year of the said Muhamed's age; the first Chapter thereof was that which the Angel Gabriel gave him in the cave, when he said, read, O Muhamed, which Chapter is called The Chapter of the pen, and the last Chapter was made at Medina, and is called The Chapter of fate (i. e.) the Conquest, and the last verse was that which says; O college, etc. (i e) O Muhamed tell the Moors that nothing is forbidden them to be eaten or drunk, except murrain, blood, and swine flesh, upon which verse I shall make an argument hereafter in the tenth Chapter of this treatise. This said verse is now written in the fourth Chapter of the first book, called the Chapter of beasts. During the ten years at Mecca he made certain Chapters or Soré, which called Asoar Mikia (i. e.) Chapters or songs made at Mecca; and during the eleven years that he dwelled at Almedina he made the other Chapters called Soar Medina (i e.) songs made in Medina and not at Mecca, so that those which were made at Mecca were not made at Medina. And he doth not make this distinction without cause, whereof I shall speak ere long in due place. Now forasmuch as he could not write, he kept a Clerk or Secretary who wrote the scrowls of the Alcoran for him, and Muhamed gave out that the Angel Gabriel came to him from time to time with the verses of the Alcoran, which God sent him as occasion required, and as soon as the Angel had privately told him the verses, he presently commanded his clerk to write them in a Scroll or note, and to give them unto the Moors to learn them by heart, and afterwards he took them again, and put them into the said shrine or box of the Mensegina; afterwards he took a Secretary called Abdalla Celen, who before was a jew, and this man was his Secretary ten years, and forasmuch as he had formerly been a Jew, and well read and instructed in the Law of the Hebrews, he at last perceived and took notice that all that Muhamed dictated to him was forged, and not given by God; yet notwithstanding, he would and did make trial of it for his satisfaction; and it was thus, whensoever he was commanded to write such and such verses, he would turn the end of the verse to another meaning, changing the words and order, but not the rhyme, nor consonance; (For, ye must understand that the Alcoran is all in rhyme and consonance of meeter,) so that when he was commanded to write at the end of a verse alla hazizum haquimun, he wrote alla cemilum halimum; that is, when Muhamed commanded him to write, God is gracious and wise the said secretary wrote God is a hearer and Judge; And when he bade him write that God was Almighty and most high he would set down that God was merciful and gracious; and thus the said secretary continued seven years changing the end of the verses; and when they were changed Muhamed did not perceive it, whereupon the Secretary concluded, that if it were a thing from God, so much time would not have passed but Muhamed would have had knowledge of it, either from God or from his friend the Angel, All which I prove from the book called Azzifa, and by the book Azear; so the secretary seeing this, renounced his office, and turned Jew again as he was at first; and the said books say, that Muhamed had another secretary who also renounced his office upon the same reason.  
Now speak O Moor, and consider, what a Law ye have in the Alcoran, and how do ye observe it? yea if a Moor change a letter, or corrupt a clause, or correct one accent of it, he must presently be stoned by the Law and Suné; How came it to pass that Muhamed suffered so many verses to be changed, and in so many years could not perceive that the Jew abused him; but gave out himself to be the greatest Prophet that ever came into the world? and so thou wilt come to know that if the Alcoran had been sent from God to Muhamed by an Angel, he would have been informed and have had notice of this aforesaid, and the Alcoran would have been corrected, and the Jew punished & chastised; But in regard he was neither Prophet, nor the Alcoran the word of God, therefore the Jew proceeded, altering the verses at his pleasure, and Muhamed knew not of it;  
Divers Moores took offence, when he caused the Alcoran to be written, because, that one day he would cause verses to be set down commanding some and forbidding other things, and another day he would dictate and cause other verses to be written, forbidding what he had before allowed and permitted them, and making that Lawful which he had before forbidden; and thus ye shall find in the Alcoran, above one hundred and fifty verses of those contrarieties and repugnancies, which are called revoked verses, because they are revoked and annulled by other verses, called revocatory verses, which they express in Arabic by Hacen, and Mausoh, Moreover Muhamed enjoined the Moors to read certain verses, and this rumination of verses continued a year or two, and afterwards they forgot them, and when they told Muhamed that they had forgot their verses, and desired him to repeat them again to them, it seems he could not remember them himself, and he would answer them that God made him forget them; but the Moors reproved him and told him that if they were verses from God, he ought not to forget them, and if he could not remember them, why did he not get them to be inspired into him again, seeing his friend the Angel Gabriel conversed with him; but he on the contrary instituted a verse to reprove them, in the first Chapter of the first book, which says in Arabic: Omenen Zehamin, etc. (i. e.) That God doth not suffer any verse to be revoaked or forgotten, but for to send another like it, or a better, as if he would say, that the verses lately forgotten could not be called to remembrance again, because God had already in exchange given the like & better verses; So that by his great subtlety and cunning he had as many excuses as faylers, and a salve for every sore.  
What wilt thou say (O Moor) unto those verses in the Alcoran in the first book and Chapter, viz: Oya aynhe alledine, etc. which in Prose signifies, That God had expressly commanded, on penalty, that whosoever doth the contrary, incurs great transgression and sin, and what was it? to wit, when a Morish man or woman are like to die, they have power to make a Will, and thereby to bequeath a third part of their goods to their parents, brethren, and next kindred, and in the verses aforesaid, he saith that this commandment must be permanent and just amongst the righteous, and whosoever shall change it, let God's curse light on him: And according to this commandment the Moors disposed of their Estates for one while during Muhamed's life, and if any one bequeathed a third part of his goods to his parents or brethren, the Will was firm by force of that commandment and verse; But afterwards there came a crochet into Muhamed's head, and without any verse of the Alcoran, he gave a verbal command clean contrary, viz. he Commanded that they should in no case leave a third part of their goods to father mother, sister, nor brother, and according to this last saying of Muhamed, the Moors afterwards gave Judgement, and do judge to this day, and leave the commandment of God and the verses, as a thing canceled and annulled; Now tell me, O Moor. Which are those like or better verses which revoke the verses aforesaid? because the Alcoran in a Chapter of the first book says, that God doth not revoke any verse but to give another like it, or a better, But seeing thou hast no answer but Silence, thou must know that it is a great transgression to leave the commandment of God for the command of Muhamed; It were no great wonder if one of God's commands did revoke another of his commands; and one of God's verses revoke another of his verses, because he that makes a Law, may and hath authority to annul it, as we find in the holy scripture, that God commandeth and afterwards forbiddeth, as when he commanded Abraham to Sacrifice his son Isaac and afterwards would that he should not Sacrifice him, but a Ram, and thelike of the Prophet Ionas, Therefore it is a marvellous thing and without reason and justice that the commandment of God should be revoked and abolished by a sinful man, and that they should observe what a man says, and leave what God says as void and of no force; From whence thou mayest know O Moor, that the Alcoran is not the word of God, because that the word of God is as God himself, and none can nullifye God or his word. Now then, in regard the Alcoran is not the word of God, Muhamed hath annulled it and rejected it, for that which God hath laid down for a command of Law, Muhamed commandeth that they do the contrary, not showing any authority from God as he used to do for divers matters and for several acts which he did, as a little hereafter shall appear; And how can it be authentic, seeing Muhamed during all the time of the twenty three years (in which he was giving the Law and making the Alcoran) always altered the verses, and commanded them to do many things by authority of the verses of the Alcoran and afterwards commanded the clean contrary, and to that purpose gave authority by other verses which revoked the former verses, as appears in the changing of the Alkibla, where by the authority of the Alcoran he urgeth that they should not pray but in the said house of Jerusalem or in the house or Mosque of Mecca, right against the tower called Elcabba, and for this cause it is now called Alkibla, (of which Alkibla and alteration I shall say something in the Chapter of offences) and thus I say that for these reasons Muhamed never commanded that his Alcoran should be collected or reduced into books and Chapters, as now it is, but kept it in the said scrolls or papers in the aforesaid ark or shrine, and many of them were lost and could never be found; so that if he had lived a hundred years, he would still have altered his Law, and the Alcoran would never have been finished, and therefore he did not reduce it into the form which it now hath; But it was done after he was dead, when Hozman his son-in-Law was King and Caliph, who was the third King after Muhamed, for after Muhamed's death the aforesaid Vbequar succeeded as King and Caliph, after Vbequar, Homar Alhatab was King and Caliph, which two were Muhamed's fathers in Law, and after Homar this Hozman succeeded in the throne and he was the man who took the scrolls and papers out of the box or Shrine, and put them into order and entitled the Chapters, and made four books of them, and in the first book put five Chapters; the first whereof is called the Chapter of the Cow; the second, the Chapter of the Lineage of Joachim the father of our Lady; the third, the Chapter of woman; the fourth, the Chapter of the table; and the fifth, the Chapter of beasts.  
In the second book he put 12. Chapters 

1. The Chapter of the wall  
2. Of Spoils,  
3. Of the sword.  
4. Of the Prophet Ionas.  
5. Of Hud, a new Prophet named by Muhamed.  
6. Of Joseph the son of Jacob.  
7. Of Thrones.  
8. Of Abraham.  
9 Of the Ahigere.  
10. Of flies.  
11. Of the Voyage of Muhamed.  
12. Of the Cave and the 7. Sleepers.    
In the third book he put 19 Chapters. 

1. The Chapter of the Virgin Mary.  
2. Of Taha.  
3. Of the Prophets.  
4. Of the Earthquaks.  
5. Of Believers.  
6. Of the Light.  
7. Of the Gibbet.  
8. Of the Executioners.  
9 Of the Pismire.  
10. Of Cahaz.  
11. Of Spiders.  
12. Of Lucumen, a saint and David's Friend.  
13. Of Bowing or inclination.  
14. Of the Romans.  
15. Of the Creator.  
16. Of the Sabbath.  
17. Of additions.  
18. of Man.  
19 Of Angels.    
In the fourth book he hath put 175. Chapters; and to each a particular name; so that the Alcoran hath 211. Chapters, and as much is written in the first book as in the second, and as much in the third as in the fourth.  
This said Hozman who collected the Alcoran, doth not in those 4. books and 211. Chapters, set down all the Alcoran which the Moors in Muhamed's time read in the scrolls or papers which the said Secretaries wrote; the which I prove by the book Azar, and by the book of Azzifa which say, that in Muhamed's time, the 17th. Chapter of additions, in the third book, was as big as the Chapter of the Cow, which is the first Chapter of the first book, but now it is not above half as big as the Chapter of the Cow, so that there wants half the Chapter; And I prove it further, because that when the aforesaid Hozman collected the Alcoran, he found several papers of the Alcoran in the house of Axa Muhamed's wife, eaten by mice, out of which he could gather nothing, they having lain behind a chest, and being spoilt with damp and mice. I also further prove it by the aforesaid books, which say, that when the said Hozman collected the Alcoran he went about ask every one what he remembered of the Alcoran, some told him that they had forgotten much of it, Others told him that in such a wall he should find such and such verses in writing, And so amongst the walls and the Moors he got part of it, yet nevertheless he never found the verse which in Muhamed's time commanded that married persons taken in Adultery should be stoned, which verse was called Ayate ragime, (i. e.) the verse of Lapidation which was in the sixth Chapter of the Light, in the third book, so that the Alcoran was larger and had more verses in the days of Muhamed, than it now hath.  
Now tell me, O Moor, who never knewest or heardest such things, what thinkest thou of the Scripture which you so much reverence, that when ye take it in your hands ye kiss it, and swear by it, and keep it like a God, and call it Alkitib Alhazim, (i. e.) a glorious book and Alcoran alhadin, (i. e.) the Mighty Alcoran, so that indeed ye hold it for a God; I tell thee, O Moor that if it were from God and the word of God, that of it which is lost had not been lost, and the Mice had not eaten those notes in Axa's house, & that verse of Lapidations had not been lost; Observe then, O Moor, & consider this, and thou wilt know thy error, & be converted to God, & God will have mercy on thee, if thou lovest thyself, and if thy soul be dear to thee, and so I will conclude, this second Chapter.   

CHAP. III.  
The third Chapter of this Treatise discourseth of Muhamed's Suné, what the word signifies, of the six books thereof, and what they contain; their names, and the reason of the Collecting of them, who collected them, and when they were collected, corrected, and reduced into the order they are now in:  
SUné Signifies a Way, or Law, or the following of the say, actions, and counsels of Muhamed, which his disciples wrote after his death, and after his Disciples the Moors transcribed & copied the disciples books, & augmented and abridged them, and wholly altered Muhamed's deeds and words, whence proceeded so great a confusion in all the books, that what he in his life time commanded negatively, they laid the same down affirmatively, and what Muhamed had commanded and set down in his Law affirmatively, they set the same down negatively, insomuch that this Law was like to be destroyed and never used more, Upon which ground, and because of the great damage and difference which happened in the Muhametan Sect, and to prevent the utter loss of the same, an Alkalife or King of the Moors, caused public Proclamation to be made through all his dominions, that all the Learned men, Alfaquys, and Doctors, should repair to him to the City of Damascus, and should bring with them all the books that could be found written of the Suné, and of Muhamed's words and works; Whereupon all the Learned men then lieving amongst the Moors came thither, and brought all the books of the Suné. Then the said Caliph or King of the Moors commanded that six Alfaquys and learned men who were best instructed & read in the Suné should be chosen from amongst them; whereupon out of two hundred learned men, which repaired thither, six were chosen, the first or principal of which was called Mu●lin, the second Bohari, the third Buhora yra, the fourth Anecery, the fifth A●ermindi, the sixth Doud; Then the said Caliph called these six learned men unto him, and commanded them, that they should go alone into a house, with all the books which till then could be found of the Suné, and that each of them should by himself collect one book of all the say and deeds of Muhamed which he should conceive to be true, and that they should each entitle his book with his own name; So these six men went into a house, with all the books which the Moors had gathered from all parts, and each of them collected a book, and entitled and called it by his proper name, and they presented them to the King or Caliph, who, after the said six books had been viewed and examined by all the other doctors there assembled, commanded that all the other books should be cast into a great river near Damascus called Adegele, whereupon having laden two hundred Camels with the multitude of books which were brought thither they cast them into this river: Likewise the King gave notice by a Decree or public Proclamation throughout all the countries of the Moors, that no Alfaquy should dare to read or keep any book but the six aforesaid, and that none should mention any saying or deed of Muhamed but such as should be found written in the said books; and that all Moors and Musselmen or believers of Muhamed should receive these books for as true and authentic as if they were the very Alcoran itself; and that they should not be less reverenced amongst them than the Alcoran itself. All which the Moors observe, and have these books in as great reverence as the Alcoran itself, and the words thereof are amongst the Moors, of as much, yea greater authority than is the Alcoran: I have the more enlarged myself upon this point, because that in some cases they follow the say of Muhamed, and leave the say of the Alcoran as of no effect, which sayings of Muhamed are contained in the six books aforesaid, so that the word of God (which in their opinion is the Alcoran) is made void by Muhameds' say, as is declared in the preceding Chapter, and as shall further appear in the eleventh Chapter.  
In this manner was Muhamed's Sect restored, and for this, the Moors hold and esteem the said Caliph for a Saint; Nevertheless, I say that in most part of what these learned men gathered and collected in those six books, they have inserted several contrarieties, and divers say and do of Muhamed which contradict each other, and do not agree one whit; Which hath caused the four opinions which the Moors have in their Law and retain in their Sect, which were raised afterwards by four doctors, the first whereof was called Melich, the second Assafihi the third Alambeli, and the fourth Abuhamfa; and ye must understand that the said difference in opinion is practised by the Moors in their washings which they use when they make their Zala or prayer, and not only in making of their Zala but also in their fasts, and in several other Ceremonies and customs, but especially in those things which appertain to Judicature, so that each opinion in itself differs from the other three.  
Of Melech's opinion are all the Moors of Medina, and of all Africa, and all the Moors which are and were in Spain; Of Assafihy's opinion are the Moors of Meka and the Country adjacent, all those of Arabia the Happy, and the Great, those of Baldeck and Damascus; Of Alambelii's opinion are the Moors of Armenia and Persia; and of Buhamfai's opinion are the Moors of Syria and Alexandria, but in Grand-Cair all the four opinions are followed, I mean, that those Moors are divided into four parties or Sects. viz. one holds Melich's opinion, another Alssafihy's opinion, another is of the third opinion, and another of the fourth opinion, the which proceeds from the great and innumerable multitude of people in that City; So that by reason of those six Books, and of those four opinions, Muhameds' Sect hath always been, and is still consufed, not agreeing together, especially in their suits of Law or Judicature, Marriages, and Divorces; And ye must know that the say and deeds of Muhamed in the said Books, are reduced to four kinds or sorts, viz. to certain, and true, Defective, Abrupt, and Weak. Those words or works of Mahumed, which have the testimony of his Wife Axa, and the ten Disciples, when they say, that they saw Mahumed do or say such and such things, arecalled true & certain, and what is said of Mahumed, and is reported by his other Wives, without the testimony of Axa, or any of his disciples, is called Defective; and those works and words which have but the testimony of the learned and principal men which lived in Muhameds' time, are called abrupt, that is, that they came not to the knowledge of any disciple, nor of the said Axa; and the fourth kind of words and works are those which proceed from good Doctors, after Muhamed gave out that he was sick and infirm; In Arabic they are called Caheh, Dahif, Mancof, Zaquini. All which I prove by what a Doctor says, who made the Book of Flowers, which was collected out of the said six Books; For he says in his Preface, that all the Contents in his Book of Flowers were drawn from the certain and true say of Muhamed, and all that is written in another Book, which another Doctor collected, he says is of the certain defective, cut-off or abrupt, and sick; The words in Arabic are these, O qwille me, etc.  
These six Books of the Suné treat of all that Muhamed spoke and did, and commanded to be done, as will appear by the Contents of the following Chapters, in which said six Books there are as many Contradictions, fooleries, superfluous, irrational, and ungrounded things, as there be in the Alcoran; and the Moors say that the Alcoran is the word of God, which is incredible.   

CHAP. FOUR  
The fourth Chapter of this book handleth certain arguments which may be framed and brought against the Koran, proving that it is false of itself, and not the word of God; And also against Muhameds' Suné, proving that it is of itself a ridiculous thing, and fit for men of little knowledge and judgement.  
THe first argument is from what is said in the second Chapter of the fourth book, which is in Arabic Ogna Nofigha, etc. (i. e.) that at the end of the world a trumpet or horn shall sound, and the Angels in Heaven, and men on earth, shall fall down dead, and afterwards the said trumpet or horn shall sound again, and all aswell Angels as men shall rise again; wherein the Koran affirmeth that Angels are mortal, and that they must all die and rise again, the which impugneth divine and humane Law, and is against all natural reason; and that for several causes; First, because Angels are spirits, having no body, but spirit only, and not having bodies they cannot die, for death is nothing but the separation of the soul from the body, and in regard men are composed of body and soul, when the soul is separated from the body and departed, the body becomes a carrion, and the soul goes whether God pleaseth, according to every man's deserts and works; and because the body is composed of the four Elements, it corrupteth and turneth to earth; but the soul of man after it is created never dyes; how then can it be as the Alcoran says, that Angels die, when humane souls die not? The second cause is, because Adam's sin was the occasion of his death, by which sinning, all his posterity were condemned to die, whence it follows, that if he had not sinned, neither he nor any of his posterity had been subject to death; Now tell me O Moor, what sins have the Angels committed whereby they have deserved death as Adam, who incurred it by sin? The third cause or ground is a natural reason which gives all men to know and understand that Angels die not, neither can die, which is this; Lucifer and all the Angels that sinned with him by their pride against God, were for this sin deprived of the glory of Heaven and Paradise, and were cast into the bottomless pit for ever, and were not condemned to die because they were spirits; And if the devils by reason of their sins were not condemned to die, how is it that the Alcoran says that Angels shall die? So from these three grounds we may conclude that Angels shall not die, and that he that says that Angels die, speaks not the truth, and in regard the Alcoran says that Angels die, I say it is not of God, nor the word of God.  
The second Argument is from what the Alcoran says in several Chapters, and namely in the first Chapter of the first book, in the first Chapter of the second and fourth books, in which three Chapters he relates the Creation of the world, and the history of Adam, how he was created of earth by the hand and Workmanship of God, and how God inspired life into him; and further in the said Chapters, he says and affirms, that after Adam was created, God Commanded the Angels to bow themselves down to the ground and worship Adam; and that they all did so, except Satan who refused to do it, and God asked him why he would not worship him whom he had made with his own hands, and he says, that Satan answered, that he was Created of a more excellent nature, viz. Of fire, and Adam of dirt, than God cursed Satan, and he and all those who had the like will as he, were cast into the bottomless pit and are cursed for ever; All this the Alcoran affirms, saying that the cause of the fall of Satan and the evil Angels was, because that they would not worship Adam; nor prostrate themselves before him; and the words in Arabic are thus, Ognaidcale, etc. And do signify that which we have related and declared above: which is not only an untruth, but also a great Heresy and Blasphemy; Now speak O Moor, and observe whether this hath any sense or reason in it; for you must conceive that if such a thing were true it would have been written in the first of the five books of Moses, which is called the book of Genesis or the Creation; wherein he sets down the Creation of the world, and how God created all Celestial and Terrestrial things, but doth not mention any such imposture: and you must observe, that God would never command that any should be worshipped but himself, so that the Alcoran says that which was never true, and which can never enter into the brains of a reasonable man; and therefore in conclusion I say, that the Alcoran hath not any reason or truth in it.  
The third Argument is upon the first Chapter of the third Book, where he says, that the Virgin Mary, the Mother of Jesus Christ, was the Sister of Aaron and Moses, and says in Arabic thus, Ogia Mariamu ya ohta Aron, (i. e.) O Mary, O Sister of Aaron. Observe, O Moor, the great error which the Koran committeth in this place, and how he takes one person for another, putting the Virgin Mary for the Sister of Moses and Aaron, who was called Mary the Prophetess, and there were above 1500. years between them. Now can we call a Scripture which errs in so much time, the Word or Scripture of God? And if it were, as some learned Moors say, that even as God would and Commanded that Sarah, Abraham's Wife should conceive her son Isaac, when she was already ninety years old, and was forty years past the time of conception; So also God had preserved this Mary, the Sister of Aaron, that from her Jesus Christ our Saviour, the Messiah should come. This reason is not good, because in the second Chapter of the first Book, he relates the conception of the Virgin Mary, the Mother of Jesus Christ, and how she was offered in the Temple for the service of God, and that the Priests in those times cast lots which of them should have the tuition of her, and the said Chapter says, that the lot fell upon Zachary, and that he took charge of her; And in the same chapter says further, that this Mary had communication with the Angels, and talked with them, and that she was fed and nourished with celestial food, which ye may read thus in the Arabic, Ogna id calati, etc. and likewise he says in Arabic, O quullenie da hale, etc. (i. e.) That the Angel said to Mary, O Marry, certainly God hath chosen, adorned, and exalted thee above the women of all generations; and says further, that one day Zachary went into Mary's Oratory (he having the keys) and there found her eating food which he had not given her, and he said, O Marry! whence hadst thou this food, seeing I have the Keys of the Oratory, and she answered him, that God sent it her. The Commentators of the Alcoran, say upon this place, that the food which Zachary found Mary eating, was ripe fruits out of their season. This was the same Mary to whom the Angel Gabriel came, as appears in the same Chapter, which is called in Arabic, Sorathe alehamran, (i. e.) a Song of the generation of Joachim, the Father of the Virgin Mary; I have set down this here for the greater demonstration and proof, that this Mary was she unto whom the Angel Gabriel came with the salutation, saying; Hail Marry full of grace, the Lord is with thee, and that conceived Jesus Christ of the Holy Ghost. This salutation is in Arabic thus, Oya Maryemujune, etc. Wherefore O Moor, I conclude, that this Mary was not the Sister of Aaron, for the Sister of Aaron was not in the time of Zacharias, the Father of St. John Baptist, as this Mary was; And Muhamed was deceived here by the name of Moses father, who in Arabic is called Hembram, by which name Joachim (our lady's father) is called in Arabic. And thus, O Moor, I tell thee, that the reason which the Moors give of Maries being Aaron's Sister is invallid, seeing it is proved by the same Alcoran, that this Marry, the Mother of Jesus Christ lived in the time of Zacharias, above 1500. years after the other Marry; So that we must say, that Muhamed and the Alcoran take one person for another, and err in so long time; A thing which is not suitable to a Prophet, nor to the Scripture of God; and therefore I say, that Muhamed was neither a Prophet, nor the Alcoran the Scripture of God; And hence it appears how the Cutlers made him err, and put one thing for another in the Alcoran, and transpose the Histories of the Prophets out of due place, putting the first last, and the last first, as shall hereafter appear; so that it happened to Muhamed with his Cutlers, as the Proverb says, When the blind leads the blind, they both fall into the ditch.  
The fourth Argument is from what he says in the third Chapter of the third Book, the words in Arabic are, O qualacad, etc. (i. e.) That God sent the Alforcan (which is the same with the Alcoran) unto Moses and Aaron for a Light and admonition to the just; If the Moors say that Alforcan doth not signify the Alcoran, I will prove the contrary by the same Alcoran, which in the second Chapter of the first Book says, Onzele athorata y aliugile y nezele alforcane haleique, (i. e.) God inspired the Thora, the Gospel, and the Alforcan into Muhamed; and the same is in the seventh Chapter of the third Book, in Arabic, Otabaraque, etc. (i. e.) blessed be he that caused the Alforcan to descend upon his servant Muhamed for to admonish the Nations; whence it appears from the Alcoran itself, that Alforcan imports as much as Alcoran, and therefore, O Moor, I conclude that Muhamed and the Alcoran err likewise in this passage, in saying that God sent it to Moses, and we need not wonder if Muhamed lay down this error, seeing he says further in the Suné, that David read all the Alcoran whilst they saddled his Mule; for he that says the one may as well say the other, and he that makes one girdle, may make a hundred; And if thou, sayest, O Moor, that by the Alcoran is meant the Psalter of David, I say, and prove the contrary by the Alcoran itself, which in Arabic, says thus, O qualacad ateyne deude Zabora (i e.) God sent and gave the Psalter to David, he doth not say that he gave him the Alcoran: And the said Muhamed in the Suné says, that God sent the Thorah to Moses, the Gospel to Jesus Christ the Son of Mary, the Psalter to David, and the Alcoran to Muhamed; And so I tell thee that thou hast no other answer than silence. And knowest thou not, O Moorish Alfaqui, 
* Chief Priest in the Mahometan Religion.  who canst say the Alcoran by rote, that it says in above 300 places, that God gave the five books to Moses, which he calls in Arabic, Athorata, and says likewise in above as many places, that God gave the Gospel to Jesus Christ, and the Azabor (i. e.) the Psalter to David, and in a thousand such places he doth not any where say that Alforcan signifies the Athora, nor that the Psalter signifies the Alcoran, therefore consider this well, and thou wilt see and know the truth.  
The fifth Argument is from what is said in the first Chapter of the first Book, concerning two Angels called Harod and Marod, who are hanged by the eyelids in a Cave in the City of Babylon, and are there tormented until the day of Judgement, the which he expresseth thus in Arabic, O guame unzile, etc. signifying what happened to the two Angels called Harote and Marute in Babylon. The gloss upon this text says, That God sent two Angels as Judges to the City of Babylon, to do judgement in that City unto the people, and every night they ascended into heaven, and descended every morning, and says that one day a fair Lady came to them, and complained of her husband, and was so acceptable unto them, that they solicited her chastity; she told them that she was content to grant their desires, upon condition that they would teach her their Prayer whereby they ascended into heaven; They through the great desire they had to enjoy her company, taught her the Prayer, and when she had it perfect, she presently repeated it, and ascended to heaven; and the Gloss says, that when the Angels would have ascended again to heaven they could not, and by reason of the sin which they had committed, they lost the grace of Prayer, and remained on earth; then God denounced against them, that they should choose their punishment, whether they would suffer it in this world, or in the next, and they chose it in this world, and so for that sin they remain hanging by the eyelids until the day of Judgement. The text of the Alcoran says, that those two Angels taught the men of that place the art of Negromancy, and divers of the Moors say, that this woman was translated into the Star or light of the morning, (although it be not received for authentic, and approved of amongst the Moors;) All this aforesaid I prove by the Alcoran, by the gloss or Comment on the Alcoran, and by the Suné. Now behold, O Moor, who art an ginger and a Philosopher, and consider this History in thy Alcoran, and thou wilt see whether there be any reason in it; Likewise behold thou Moor, who art a Divine according to the Moorish Divinity, which is called in Arabic Tenbid, and thou wilt see whether it can be conceived by a Moorish Divine, that the Angels were ever Judges on earth, and whether they have ever known, or can know women; But thou mayst say, that they had ground to search this woman. O Moorish Divine, dost thou not conceive, that such a thing doth not savour of Divinity, nor can a wise man believe it, especially a Divine; Likewise tell me, O Moor, who daily readest the Alcoran, how can it consist with the Alcoran? Which said, that Angels are Spirits, which is in Arabic Roch; for if the Angels are Roch and Spirits, as the Alcoran makes 'em, than they are not Corporeal, as he says here, and in divers other places, and as shall hereafter further appear.  
The sixth Argument is upon what is said in the ninth Chapter of the second book, and the nineteenth Chapter of the third book, and ni●the Chapter of Dominion or Empire in the fourth book, where he says, that the Stars lie in the first Heaven, that God set them there for the beauty and Ornament of the World, and to the end that they should stone the devils; and that the said Stars are the keepers of Heaven, that the devils may not go into it, and that God set them there for this purpose; for ye must know, that when the devils ascend towards Heaven, immediately the Stars go and encounter them with fiery Darts, as it is in the nineteenth Chapter of the third book, the very words whereof are in Arabic thus, O gualacad zeynne, etc. (i. e.) That God set the Stars in the Heaven for the beautifying of the world, and as a guard against all the cursed devils, and that a Star with a brand or flame of fire doth interpose against the devil that would hear the secrets; and all this or little less all the Chapters above quoted do allege; And hereupon the Suné says, that the Stars are set in the first Heaven, bound with chains of gold, and that the greatest of them is as big as a great mountain, And the Suné says, that the devils climb up to Heaven and hear divine secrets, and then come down hither, and tell those secrets to divers men, their familiars. This Muhamed says in the book of Flowers, and that the Stars which guard Heaven, do presently interpose and confront the devils with firebrands when they come, and the devils flee from them, and go away with what secrets they have heard and reveal them to divine men. Now speak O Moor, who art a wise ginger, Divine, and Philosopher, whether this can enter into the brains of a man of any of these professions? tell me where is that ginger who grants that the Stars are fixed and bound to the first Heaven with golden chains? hast thou not read the say of Philosophers, who affirm that the least Star is greater than all the Earth? and for what he says that all the Stars are in the first Heaven, know'st thou not that the Planets are in seven Heavens, each having his particular orb? and knowest thou not that the Moon is in the first and nearest to us, Mercury in the second, Venus in the third, the Sun in the fourth, Mars in the fifth, Jupiter in the sixth, and Saturn in the seventh, highest of all; Now speak O Moor, what thinkest thou of this thy Scripture, which speaks so many absurdities; weigh and consider it well and thou wilt find that it was all dictated by the aforesaid Cutlers, and not by God, nor sent by the Angel of God: The names of the Planets in Arabic are these.  

1. Hilil, for the Moon.  
2. Ymareh, Mercury.  
3. Zahra, Venus.  
4. Samei, The Sun.  
5. Musteri, Mars.  
6. Hotared, Jupiter.  
7. Zohal, Saturn.   
And all the Stars are in the eighth Heaven, in which are the twelve Signs, the first of which is called in Arabic.  

1. Quabsi, for Aries.  
2. Zanre, Taurus.  
3. Toguemen, Gemini.  
4. Zaraton, Cancer.  
5. Aced, Leo.  
6. Alhadra, Virgo.  
7. Arinzen, Libra.  
8. Alauce, Sagitarius.  
9 Algidi, Capricornus.  
10. Alhamle, Scorpio.  
11. Adalu, Aquarius.  
12. Alhot, Pisces.   
I have wrote all this, because that thou O Moor, who art a good ginger, shouldst peruse thy books of Astrology, and what the Moors Astrologers have written, and see whether thou canst find what the Alcoran says, to correspond with their writings and meanings, and so thou shalt see that it is clean contrary, and not Consonant to what they say and write of this matter.  
The seventh Argument is upon what he says in the eighth Chapter of the fourth book, and in the Chapter of Devils, where he says, that a Company of Devils, came one night to hear Muhamed and the Moors read the Alcoran; and in these two Chapters he says, that the Devils took such delight in the Alcoran, that they presently believed in Muhamed and became Moors: And the words of the Alcoran in the Chapter of Devils are thus, O coluhia, etc. (i. e.) O Muhamed, tell the Moors, that a Company of Devils heard the Alcoran, and said one to another that they had heard the wonderful Alcoran read, and that they believed it, and were not miscriants against their Creator; And the words of the eighth Chapter run thus in Arabic, O guaid Zarafna, etc. (i. e.) And when God sent thee a Company of Devils that they might hear the Alcoran, when they heard it read, they bade each other be silent, and after they had heard it read, they all went and admonished their people, saying, O our people! know ye, that we have heard a book read which is inspired since Moses, which book shows the right way of Truth, wherefore come ye and obey the Prophet, and believe in him, and God will pardon your sins, and deliver you from cruel torments, and whosoever will not obey the Prophet and believe in him, shall not dwell long on earth, and shall have great torments; All this is in the Arabic verbatim as in our tongue, and ye may read it in the Alcoran in the two fore quoted Chapters: Which is not only against reason, and against divine and humane Law, but is also a great heresy and a horrid blasphemy, being against God, Angels, and men, against all Scripture, and the very Alcoran itself: For tell me O Moor, who daily readest the Alcoran, doth it not direct thee to apply unto God for defence against evil and cursed Devils? and Commandeth thee, that when ever thou takest in hand to read the Alcoran, thou must say in Arabic O ahudu billehi mine Saytani ragini, (i. e.) Preserve me O God from the wicked and cursed Devil? In divers places the Alcoran says, that ye must resist the Devil, because he is the manifest enemy of men, and yet here the Alcoran says, that they are become the friends of men, God, Muhamed, and the Angels: Dost thou not conceive that this contradicts the Commandment of God, who cursed the Devil, and for ever deprived him of his favour; and when he says that God pardoned their sins who became Moores, he contradicteth and opposeth the very Angels; For all the good Angels fought against the evil Angels, and vanquished them and drove them out of Paradise, and they fell from their seats for ever; and yet the Alcoran says that the Devils must go into Paradise, and be partakers of glory with the Angels, and return to their first Stations; Doth it not appear unto thee, O Moor, to be injustice in God, that the Devils whom he hath for ever rejected should return again into his glory? Behold O Moor and consider this gross error which Muhamed hath inserted in his Koran, and thou wilt perceive that it is not the word of God, nor a Law given by him.  
The eight Argument is from the eight Chapter of the fifth book, and the Chapter of Decoquer at in the fourth book, where he says, that brutish and irrational creatures shall rise again at the day of Judgement, and that God shall judge between them; this Muhamed says in the Suné; The words of the Alcoran are thus in Arabic Oguame mindelbetin, etc. (i. e.) that all the beasts of the earth, and all the fowls of the air shall rise again in the day of Judgement; And in the Suné he says, that God shall so do justice betwixt the creatures, that the beast, that hath been gored with ahorne, shall have satisfaction from the beast that gored it; Likewise he says in the Sunê, that all the sheep which the Moors kill in their feasts or Passovers, shall rise at the day of judgement, and pray for the Moors who caused them to be slain; And says further, that when the Angel St. Michael shall weigh the good and bad works of men, these sheep shall come and lie in the balance of their good works, so that the good works of such a man shall weigh more than his evil works; And for this reason the Moors kill many sheep in their feast or , although they are not bound to kill above one. Now tell me O Moor who art endowed with reason and discretion, what thinkest thou of this aforesaid, is it not an unreasonable thing and Contrary to all divine and humane Laws, yea against the very Alcoran itself? because in the second Chapter of the second book of the Alcoran, he says these words in Arabic, Oinne Sarra, etc. (i. e.) that the worst beasts before God are those which are deaf and dumb, which understand nothing; as if he should say, that bruit beasts are deaf without understanding, and dumb without reason and judgement; And in regard they are without reason and judgement, therefore they are not liable to punishment in this world for any hurt they do; for these beasts daily kill other beasts, and divers men, but a beast is not to suffer for the death of another beast, nor for the death of a man; as we often see a bull baited kill two or three men, without being punished for it, because that (as the Alcoran says,) they are deaf without understanding, and dumb without reason and judgement. How is it then, that the Alcoran says here, that beasts shall rise to judgement? If we say that beasts shall rise to judgement at the last day, we must also say that those beasts which have done good works shall be rewarded and go into Paradise, and those which shall have done evil works shall be punished in hell; the which Muhamed says and affirms in the Suné, though the Alcoran say it not; And in the Suné Muhamed says, that the sheep which the Moors kill at their Easter shall go into Paradise. He likewise says that the Ram which Abraham Sacrificed instead of his son Isaac was fed forty years in Paradise; the which the Moorish Alfaquy's also say in their sermon at the feast of the Adabeyes; The words in Arabic run thus O faatehu, etc. (i. e.) that the Angel Gabriel brought a black ram to Abraham which had fed forty years in Paradise. Furthermore Muhamed in the Suné speaking to the Moors concerning his transportation to heaven, says, that Alborac would not suffer Muhamed to bestryde him, except Muhamed would promise him to let him go into Paradise; the Suné says, that Muhamed then promised Alborac that he should be the first beast that should go into Paradise; whence it appears O Moor, according to what the Suné affirms, that beasts shall go into Paradise, the which is contrary to truth and against reason; One thing I will say O Moor in this place concerning the Ram which Abraham Sacrificed, which was fed and pastured forty years in Paradise, viz that thou shouldest give me an Arithmetical account how many thousand Trickles did that Ram cast in Paradise during those forty years, the which you may find by the rule of multiplication; What thinkest thou now O Moor of such and so great a foolery, and a thing so worthy of laughter? In brief all that the Moors believe and hold is corporeal and terrene, and not spiritual; aswell in respect of this mundane life and conversation, as in respect of the glory which we are to have in the world to come; And in Muhamed's Law or Religion it is not sufficient to say, that men eat and drink in Paradise, but he comes to the impudence as to say that bruit beasts go, eat and drink in Paradise; and so I conclude, that the Law, the Prophet, and Scripture, which treateth and speaketh of such things, is not the Law, nor the Prophet, much less the scripture of God; for all the premises do impugn, Truth, Reason, Philosophy, Logic, Astrology, and chief Theology, but not that Divinity of the Moors which speaks not of spiritual things, but of Corporeal and Terrene.   

CHAP. V.  
The fifth Chapter of this Treatise discourseth of divers fooleries and unthruths which are in the Alcoran, from which we may conclude that the Alcoran is not the Word of God,  
IMprimis, That history, which the ninth Chapter of the third book relates of King Solomon, of which story there is no mention in all the Bible, and in Arabic it is thus Oguahosira, etc. (i. e.) That King Solomon arrayed his Armies and Squadrons, aswell of men as of devils and birds, and that Solomon led his Armies unto the river of Pismires, than a Pismire cried out and said to the other Pismires, O ye Pismires, go into your habitations and Solomon will not destroy you, neither shall ye perish by his Armies; and that Solomon wondered at the saying of this Pismire and praised God; The gloss says, that Solomon heard the voice of this Pismire a League's distance; The Story in Arabic proceeds, and says thus, Ofata facada, etc. That Solomon assembled the birds, and found that the Whoop was wanting, and out of her place, whereupon Solomon threatened the Whoop and said, that if she did not give account whether she went, he would torture her and put her to death. The Arabic proceeds and says, Ocalet inni, etc. (i. e.) that the Whoop answered Solomon and said, that she knew that which Solomon knew not, and said that she had been in the country of Saba, where she found the Queen of Saba, the Lady and Princess of Saba; Then Solomon said to the Whoop, That he would see whether she spoke a truth or a lie, and Solomon sent a Letter to the Queen of Saba by the Whoop, threatening that if she would not obediently come to him, he would come and ruin her country; The text of the Alcoran prosecuting this history says thus in Arabic, Ocale ayuquum, etc. (i. e.) That Solomon, knowing that the Queen of Saba was on her way, would have her Royal palace brought thither before her, that she might see his power; whereupon Solomon called two devils, and asked them, which of them could soon bring the Queen of Sheba's Royal Palace thither before she arrived; One of the devils told him, that he would bring it in the twinkling of an eye; the other told him he would bring it before he could stir from his seat; so this devil brought the Palace in an instant. When the Queen of Sheba came to Solomon, and found her Royal palace brought thither before herself was come, she marvailed, and said that Salomon's power was very great. I have inserted all this aforesaid into this Chapter, for two reasons; first, that all the Readers may know what fables and lies the Alcoran treateth of and relateth; secondly, to show that Muhamed lays down nothing in the Alcoran but what the two Cutlers told him, and as they informed him; and for this cause the people of Mecca said that the Alcoran was nothing but old stories, and in divers places of the Alcoran it is said in Arabic Ocalu inhede ille azatero aleguelin, (i. e.) That the Alcoran was nothing but ancient stories.  
What the Comment says upon the premises is most ridiculous, amongst other things it says, that Solomon carried a bed with him three miles in length, and as much in breadth, all wrought of gold and silver, which bed was carried by Devils, the riches of the Curtains and Vallens of the said Bed was unexpressible; And further, that the birds attended this Bed in such an Order, that they flew touching each others wings, and served for a Canopy or shadow to Solomon, that the Sun might not scorch him, And that when the Whoop was gone to the said Country of Saba, her place was left open, through the which the Sunbeams shone and touched Solomon's face; Whereupon Solomon grew angry, and threatened the Whoop as is aforesaid, telling her that he would torture her, and cut off her head.  
Now speak, O Moor, what think you of this Story? Consider, that it hath no reason nor any semblance of truth in it, nor is it to any purpose, or necessary to mention or allege such a story, much less of such a man as Solomon, and which is not mentioned in all the Scriptures of the old and new Testaments. Observe likewise, O Moor, the threats and menaces which Solomon used to the Whoop, of torture and death, which thing and story is more like the tales and feigned stories which are used to little Children, than the say of a holy Prophet, and a holy Scripture, which the Moors say the Alcoran is; So that I do hence conclude, that the Scripture which handles such things, is not the Word of God, and the Prophet that speaks such fables, is not a Prophet of God. Likewise, O Moor, thou oughtest to consider, that if the things aforesaid were true, they would not have been forgotten to have been put into the old Testament until they were inserted in the Moors Alcoran, wherefore you may well conceive that this aforesaid neither is true, nor ever was.  
Furthermore, in the fourteenth Chapter of the third Book, he brings in another story of Solomon, which is in Arabic thus; O same dellehum, etc. (i. e.) That salomon's death was not revealed to the Devils, but only by the worm that eat Salomon's staff, whereby Solomon sell down, and so the Devils perceived and knew that he was dead, which till then they knew not; Which story is enlarged thus; That Solomon had imprisoned several Devils, and kept them tormented in Dungeons with chains and fetters of Iron, and when Solomon was like to die, he commanded that his body should be embalmed, and that they should  him, as though he were alive, and set him in his royal Throne, to make the Devils believe that he was living; and what Solomon thus commanded, was done, and they put a staff into his hand, and fixed it in the ground, that he might sit the steadier and surer in the Chair; and that a worm came out of the earth, and eat thorough the staff, and so Solomon fell down, whereby the Devils knew that Solomon was dead, and so they came out of the pains and torments wherein he had put them. All which seems to be, and is, a greater fable and lie than the former, though they are both two great Impostures, and of little reason and judgement.  
Now tell me, O Moor, whether the things aforesaid are Credible and worthy to be inserted into the Scriptures of God? to say that the Devils had not knowledge of salomon's death, when they daily saw Solomon in his Throne, and saw that he neither eat, drank, slept, road on horseback, administered justice, nor did any thing which he used to do when he was living; who can believe these things to be true? And if they were true, how comes it that they were not recorded amongst so many other things which are written of Solomon. So that, O Moor, you must believe that this was all composed and Contrived by the two Cutlers above mentioned, and not by God.  
Likewise the Alcoran says in the 19th Chapter of the third Book, That God created a Tree in Hell, which tree (as the Comment says) is as big as all Hell, and that the chief of the Devils is the fruit of this tree; which tree is called Saiaratazacom; Of which fruit he says the damned shall eat, and shall drink boiling lead, and with such drink shall fill their bellies; The words are in Arabic, Oim sajaratazacom talhohaquaro ozosayatim. Of which tree the people of Mecca and Muhamed's Uncles made a scoff, & made verses on it, and upon occasion of this tree divers Moors fell away and returned to their former opinions, and hereupon this tree in another place of the Alcoran is called The cursed tree, viz. in the eleventh Chapter of the second Book, which in Arabic says thus, O guassa jarate, etc. (i. e.) That Muhamed terrified or threatened the people of Mecca with the cursed tree; The Comment says that it was called accursed, because it was an occasion of the loss of divers Moors, who thereupon became advised, and returned to their former Sects.  
The Alcoran speaks yet a greater fable than these, saying that God created the Heavens of Smoke, in Arabic it says thus, O cune aztegne, etc. (i. e.) that God sits in the Heavens being of smoke, and saith, etc.  
In the Suné Muhamed says that God hath fixed the earth upon the point of an Ox's horn, and says that Earthquakes proceed from this Ox who bears the earth on the top of his horn.  
Now tell me O Moor, who art an ginger, and hast read Ptolemy, and understandest the sphere and the Astrolabe, and also knowest how the earth is fixed, and remains firm, for the motion of the Heavens, What thinkest thou of this Ox who carries the earth on his horn! for if the earth be fixed on this Ox's horn, on what doth this Ox stand? Consider O Moor this great mistake and error, which is so ignorant and unreasonable as to affirm that the Heavens are created of smoke, and that the earth is fixed on an Ox's horn. Likewise O Moor I would have thee consider whether this Ox be a bruit beast or an Angel; if thou sayest it is a beast, than you must consider that the Ox must eat and drink and die, and if the Ox dies then is the earth destroyed; But if thou sayest that this Ox is an Angel, it must also die, 
* According to Mahomet's opinion.  seeing Angels die, and so the earth will be destroyed; And therefore I conclude that all this aforesaid is a mere vanity, and hath neither reason nor truth in it, but are as great fooleries as those of John de Lenzina; for it was never asserted by any Philosopher, ginger, Prophet, or Scripture, that the earth is founded or established on the horn of an Ox or Cow.  
Muhamed further says and relates another thing in the Suné, which amongst the Moors is held for an Article of their faith and Law, viz. When any deceased person is laid in the grave and buried, there come two black Angels to him who are called in Arabic, Munguir, and Guannequir; one of which Angels carries an Iron Mace, and the other certain Iron hooks or Forks; and these Angel's cause the dead person to rise on his knees, and the dead person doth put on his soul over his body, even as a man puts on a shirt; but so that here the Suné says not, that the dead shall rise again out of the grave, but only that the body shall put on the soul; and after that the dead party hath put on his soul and is raised on his knees, these Angels begin to examine him, and ask him whether he believed in Muhamed and his Law, and whether he did good works in this world, that is to say, whether he made his Zala and fasted his Ramadan, paid Tyths, and gave Alms; and if the dead render a good account of himself, than these two black Angels leave him; and there come two other Angels as white as Snow, and one of them sitteth at his head and the other at his feet, and thus these two Angels shall accompany the dead person until the day of Judgement; But if the dead party give an ill account of himself, than (says the Suné) the Angel that carries the Mace shall strike him such a blow on the head as shall run him seven fathom under ground, and the other shall presently fasten his hooks upon him, and drag him under the earth, and he that hath the Mace shall continually beat him with great blows, and he that hath the forks shall continually drag him until the day of Judgement; All which the Moors hold for authentic and for an Article of their Faith; The words in Arabic say thus, Ogua arm Almu, etc. (i. e.) That the Moors are examined in their Sepulchers, whether they have done good or evil works, and that God will confirm and accomplish the answer of those that believe in him and in Muhamed, meaning, that they will answer well, and shall not have any torments: For which purpose and the Angel's examination, the Moors make their Sepulchers spacious, leaving a void place where the dead lieth, and covering the place with planks that the earth may not fall on the dead party. Likewise they leave the  wherein the dead is wound up, untied at the head and feet, that the dead may put forth his head and feet, and raise himself upon his knees when he is examined. And also the Moors put about the dead body, certain names written with Safforn and Oringe-flower water, or wrap them in the winding sheet, to the end that the dead person may be delivered from the pains and torments of the grave and Sepulchre. Furthermore the Moors have a prayer, which they say every day after their Zala or morning prayer; beseeching God to deliver and preserve them from the torments of the grave, which prayer is in Arabic thus, O allahume negine, etc. (i. e.) Deliver me O Lord God from the inquisition of the two Angels, and from the torments of the grave, and from the evil life; Amen. All this I have here inserted that the Moors may not deny this Article, and that they may also see the vanity which they hold and believe in their Law, or Worship; For this is a very vain and ridiculous thing, and without any reason. Now speak O Moor, who art a man of good reason and judgement, how is it possible that such a saying as this can enter into thy head, and that thou shouldest believe so great a mockery and untruth? the which doth contradict the Alcoran and the Suné itself; For the Alcoran and the Suné in several places do say, that at the day of judgement every body shall receive its soul, and men shall rise with soul and body, for to give account to God at the last judgement; and every one with his body shall receive glory or punishment; Now than if this be true, how is it that the Suné says, that men receive glory or punishment in the grave? and how can it enter into the brains of a Divine, or of any man of knowledge, that the body should put on the soul like a shirt? And suppose it were true, and that the soul did  the body like a shirt, nevertheless this body is not a man that can be examined or tormented, neither is the soul of itself, Man, for Man cannot be so called but when he is living and composed of soul and body together: How then can the body answer without a soul, or the soul without a body? and how can the body when it is a Carcase and lump of earth feel the Bastinadoes or blows of a Mace? So that O Moor, and Wiseman (as thou thinkest thyself to be) thou hast no answer but silence, and to acknowledge that all this is vanity and the words of men ignorant and of small understanding.  
I would also O Moor that thou shouldst tell me, how will the two white Angels accompany this dead body when it is full of worms, and when it is corrupted and stinketh horribly; and what blows can the black Angels give, if the body be all filth, Worms, and Earth? and yet the Suné says that they shall beat it thus until the day of judgement: So that O Moor thou must believe that the words of the Suné carry no good reason with them, as neither do the words of thy prophet Muhamed; And here I will conclude this fifth Chapter.   

CHAP. VI  
The sixth Chapter treateth of divers offences which the Moors took whilst Muhamed was instituting his Law and Sect, by reason of which offences divers Moors became more cautious, and wise, rebelled against Muhamed, and returned to their former Sects and ways of Worship.  
THe first offence was upon the translation and vision which Muhamed had one night, and his ascension to heaven by a Ladder, and his riding upon Alborack, and for the things which he said he saw that night in heaven, as shall more at large appear in our eighth Chapter; for which the Moors took offence and rebelled against him.  
The second offence was upon the altering of the Alkibla, viz. when Muhamed dwelled at Mecca and began his Sect, he commanded them to make their prayers and Zala towards the holy temple of Jerusalem, (i. e.) that when they prayed they should turn their faces towards the temple of Jerusalem, which command and practice continued among the Moors 12 years; ten years at Mecca, and 2 years at Medina, which were two years after the banishment, (which Banishment of Muhamed is called in Arabic Alhigera;) Now when Muhamed and the other Moors were in Medina, there were also divers Jews, who told the Moors that Muhamed commanded his followers to make their prayers towards the holy temple of Jerusalem, towards which place the Jews also made their prayers. Likewise the Jews told them that Muhamed commanded the Moors to fast the same Fast as the Jews did, and so the Jews told them that they Moores followed the custom of the Jews in their manner of fasting and of making their prayers towards the holy Temple of Jerusalem, which two commandments of fasting and prayer are written in the first Chapter of the Alcoran; and upon occasion of the Jews talking in this manner, and their disputing with Muhamed and the Moors about their fasting and prayer, Muhamed commanded the Moors that they should never observe the Jewish Fast more, but should fast in the month of Ramadan; The observation of which month of Ramadan was commanded in the second year of Muhamed's being at Medina, twelve years after he began his Law; and if the Moors are jgnorant that they fasted the Jewish Fast, I prove it by the first Chapter of the first book of the Alcoran, which in Arabic says thus, Oya aynhe, etc. (i. e.) O ye Moores, fasting is commanded unto you as it was commanded to the former; And the comment says, that those former were the Jews, and by virtue of this command the Moors observed the Jewish fast 12 years, and until Muhamed commanded them not to observe it longer, but to fast in the month Ramadan, and this other command is in the same book and Chapter, and is in Arabic thus, Osabro ramadan alledi onzele fihi Alcoran, (i. e.) That thence forward they should fast in the month Ramadan, in which month the Alcoran was inspired; And moreover, the same year he commanded them to change the Alkibla, upon the same Reason of the Jews disputing, and that they should not pray any more towards the holy Temple of Jerusalem, but only towards the Minster or temple of Mecca in Arab●a. It says in Arabic thus, Ofaqueli g●●ageheque, etc. which signifies, O Muhamed, when thou prayest turn thy face towards the temple of Mecca, and ye Moors turn your faces directly towards that temple; wheresoever ye be ye must turn your faces towards the said temple of Mecca; so the Moors upon these commands, left off the Jewish fast, and began to fast in the month of Ramadan, and left the temple of Jerusalem, and turned towards the Temple of Mecca.  
And forasmuch as the aforesaid Idol was in the said Temple of Mecca, the Jews again opposed the Moors, telling and showing them how Muhamed made them return to Idolatry again, by commanding them to pray towards the place where the Idol was. Whereupon the Moors were offended at him, and acknowledged that it was a greater error, to leave the holy Temple of Jerusalem, and the holy house of Solomon, and to turn their faces and pray towards Mecca where the Idol was; towards which place all the Idolaters of the Countries about Mecca turned their faces in honour to the said Idol. And thus the Moors began to murmur against Muhamed, and said that it was not good to pray to the Idol, and thereupon divers Moors became wary and circumspect, and turned to their former Sects and ways of worship. And when Muhamed saw the great offence they took, he made the Verses aforesaid; and thereupon the Moors were silent, and were induced to make prayers towards the Temple of Mecca, saying that God was pleased with it, and had commanded it by the Alcoran; And this was the Moors second offence; And Muhamed and the Moors continued thus five years, making their prayers towards Mecca, whilst the aforesaid Idol was in the temple of Mecca, until Muhamed conquered Mecca, and destroyed the Idol; and most part of the people of Mecca were slain by the sword, because they would not become Moores.  
Now tell me, O Moor, what thinkest thou of these five years, during which, Muhamed and the Moors made their prayers towards the place where the Idol was? Truly to me, and to any one that hath sense and discretion, it seems to be a root of Idolatry, to turn one's face, and to pray towards the House and Tower where the Idol was. Therefore consider, O Moor, and weigh all the premises and what follows, and thou wilt find that from the beginning of Muhamed's Law, until it was finished, it always proceeded from bad to worse, was incongruous and offensive, full of divers confusions, scandals, and vain fancies, which things give us to know, that it neither was, nor is the Law of God.  
The third Offence happened upon occasion of a very scandalous and villainous Act, and great oversight which Muhamed committed, viz. When he said Matins with the Moors, (which prayer is called in Arabic, Zalatacobbe,) and was reading a Chapter of the Alcoran, being the 15th Chapter of the fourth book, which is called the Chapter of the Star (in which Chapter he mentions the said Idol called Alethe aluze, and another Idol called Menete Azalicite, and after naming them, says, that they are Idols and wicked Devils.) For Muhamed reading the said Chapter, and naming these two Idols, in stead of saying that they were most abominable and wicked Devils, said, that they were most high Gods, and that it was good to hope in them; And Muhamed not only committed an Error in reading and saying these words, but also prostrated himself on the ground, and divers Moors with him; but some of the Moors did not prostrate themselves, but told Mahumed that he had committed an error in reading so, and prostrating himself; And when Muhamed perceived his error, he answered them, saying, that the Devil made him mistake, and had taken away the good words of the Alcoran, and inserted the words which he had spoken, and that through the deceit of the Devil, he had erred in reading so, and in prostrating himself; The which divers of the Moors took notice of, and being offended with it, turned to their former sects and ways of worship. Thus Muhamed was not free from temptations, though he gave out that the Angel Gabriel took the black coat out of his heart; Wherefore, O Moor, you must acknowledge that that is not true which Muhamed says in the first Chapter, That the Angel lanced his breast, and took forth his heart, and cut out the black coat or filthy matter, to the end that he might not be tempted of the Devil at any time. For if that had been true, the Devil had not now tempted him, nor had made him say what he did, nor had he magnified the Idols, and prostrated himself to the ground to worship them; whereof divers took notice, as we said before. And when Muhamed knew that the people were offended, and that all the people of Mecca, and the Moors and Jews murmured against him and his Moors, he instituted a Verse which is written in the fourth Chapter of the third Book, which is in Arabic thus; Guame alcerne, etc. That God never sent any Prophet which was not tempted, and when he read the words of God, the Devil would be busy and put some other words amongst them. Nevertheless, (says he) God commandeth to take away the evil, and confirm the good; and by this Verse Muhomed informed the Moors that that had befallen him from the Devil, even as the like had befallen other Prophets, and that God commanded that the evil words should be razed out of that Chapter, and good words should be put in, and that they should not marvel at this, much less be offended at it; and so upon this Verse the offence ceased, and the Moors were silent; This thing and offence is known but to few of the Alfaquies and Doctors of their Law. And I tell it thee, O Moor, that thou mayest know it, if thou desirest the salvation of thy soul, and that thou mayest acknowledge the truth and follow it.  
There was another thing also at which the Moors were offended, viz. when Muhamed took away his servant Zeidin's wife, whereof we made mention above, which act was very dishonest, villainous, and scandalous, especially in such a one as Muhamed, who thought himself a Prophet, and the most perfect messenger that ever came into the world; Muhamed having at that time nine wives, and his servant only one, the which Muhamed took from him, and added to his other nine, and so his servant Zeiden remained wifeless.  
And this act happened in this manner; Muhamed knowing that his servant Zeiden had a fair wife, and she being Muhamed's kinswoman, one day Muhamed went to Zeidens' house to visit her, and having seen her, told her, that when her husband Zeiden came home, she should tell him that the Prophet Muhamed had been there, and had seen a good 
* A Lobster or Crab, 'tis an Arabic Proverb, as we say, He found a dainty dish for his own Table.  Crab for his door; These very words are written in Arabic in the book Azar, and do import that Zeiden had chosen a good and fair wife for him. When Zeiden came home, his wife related unto him, how Muhamed had been there, and had said these words unto her, which she could not understand. But Zeiden presently told her the meaning of them, saying that she was the Crab, and the Door was a house, and signified the master of the house. At last Zeiden told his wife, that Muhamed would have spoken with him for no end but to command him to put away his wife, that he might have her. Now tell me, O Moor, what meant Muhamed by those words? and whether are they the words of a Prophet and holy man? and what was his intent? and what opinion had Zeiden of Muhamed, when he presently conjectured and told his wife what Muhamed would do? And when Zeiden went to Mahumed's house, and asked what his pleasure was, Mahumed answered him, that he must repudiate his wife, because he would have her himself; and hereupon Zeiden went home, and related the whole matter to his wife, and after many tears and lamentations on both sides, the married couple parted; and the very same day Muhamed married her. For which act the Moors were offended and murmured, saying, that it was not the act or deed of a Prophet, nor of a holy man. And although thereupon Muhamed was much ashamed, yet he quickly ran to his remedy, and made and composed certain Verses of the Alcoran, and caused his Secretary to write them, and presently gave them unto the Moors to read; the which Verses are in the 17th Chapter of the third Book, and run thus, Gua id teculo, etc. (i. e.) O Muhamed, when thou biddest thy servant Zeiden to take his wife again, thou sayest that with thy mouth, which thou meanest not in thy heart, and wouldst conceal that which God knows very well, (to wit, the love and affection which he bore to this woman,) and so God told him, that seeing her husband Zeiden had already had his share in her, God had commanded that Muhamed should marry her, and that none should be offended with the Prophet for the same. The Glossers say, that Muhamed for his greater justification, and for fear lest the Moors should be further offended, bade his servant Zeiden to take his wife again. The Comentators say, that God said to him, Muhamed through fear of men says one thing with his lips, but concealeth in his heart the love he bears to this woman. Wherefore I God command, and am content, that thou marry her, since her husband hath had his pleasure of her, and I God do this, that thou mayest not be grieved. The text and glosses say all this Verbatim, which is the greatest cruelty, bawdry, and wickedness that two Panders could plot together, and then to excuse himself from God, and make Verses, saying that God was pleased with him, and that God did it to content Muhamed, and to satisfy his desire, telling the Moors that God was pleased at it. All which is proved by the Alcoran, which writes it as I said before, and by the book of Azar, which relates all this at large.  
Now tell me, O Moor, in what Law or Commandment do we read that a Married man should love another man's wife, and should endeavour to take her from her husband? Nay, first tell me, how did Mahumed understand the tenth Commandment which God gave unto Moses in Mount Sinai? which says, Thou shalt not covet another's wife, which Commandments Muhamed in his Law hath commanded to be observed; And then tell me thy thoughts upon this inordinate affection which Muhamed bore to Zeiden's wife, which inordinate affection God himself publisheth in the Alcoran, which says that God knew the love and affection which Muhamed bore in his heart to this woman, though he concealed it, and for fear of men made show otherwise; For thou mayest well know that he that doth such things is not, neither can be a Prophet, nor a messenger of God, nor a Legislator or Lawgiver.   

CHAP. VII.  
The seventh Chapter treateth of Muhamed's wives and Virgins, and how many proffered themselves to him without Contract of marriage, by a special Law which he made for himself; and of the jars, differences, dissensions and offences, which happened betwixt Muhamed and his wives and slaves.  
I Say and prove by the book of Azar that Muhamed married fifteen wives, and had eleven wives together, besides slaves, and of all his wives had but two Virgins, and had also four wives who proffered themselves to him by virtue of the said special Law; And O Moor if thou dost not know that Muhamed had nine wives together, I prove it by a book called Assamiel, which is the book of the good customs of Muhamed, where praising Muhamed, and speaking of his virile strength, it says, that in one hour Muhamed lay with all his wives which were eleven; The words of the said book Assaniel are in Arabic Thus, O guamin, etc. (Which Text might well have been omitted, and better have been silent of such things than to publish them, for it is unseemly to make a virtue of vice, and to apply carnal and luxurious things to sanctity and good customs, and to say that God was pleased & served with such baseness as which we have already shown, and shall further show in this Chapter,) And I further prove it by the said book Azar, and by a book called Almazhedi, which say, That when Muhamed died, his nine wives were present, which nine wives continued widows and so died, by a special Law which Muhamed made for himself, as shall hereafter appear. And the four presented wives which Muhamed had, he got them by a particular and special Law, which he made for himself.  
For ye must know that Muhamed made two Laws; one general Law for all the Moors and himself, and another Law for himself in particular; which Law he made in four Cases.  
The first commanded that no Moor should take or marry any of his wives, whether repudiated or widows, by which Law his said nine wives remained widows and never married again.  
The second special Law was for the proffered wives, where he commandeth in the 17th. Chapter of the third book, that what wife soever would proffer herself to the Prophet Muhamed, he might take her and be married to her, without any Contract of marriage, and this was only permitted to him and not to any other Moor.  
The third special Law was, That whereas there was a general Law and commandment in the 3. Chapter of the first book of the Alcoran, that every Moor might marry one, two, three, or four wives and no more, Muhamed excepted himself, and had power to marry as many wives as he would, in the 17th. Chapter of the third book.  
The fourth particular Law, was concerning equality amongst wives, which the Morish Laws require of every Moor that hath two, three, or four wives, aswell at board, government, as at bed, and if the husband do otherwise, the wives which find themselves aggrieved, may warn and summon him before the judge; Except Muhamed, who was not bound to observe this Law, neither did it extend to him, as ye may see in the 17th. Chapter of the third book, where Muhamed terrifying his wives, says, that they should be content with whatsoever Muhamed would give them, and whensoever and with whichsoever of them he would please to bed, take his pleasure, and departed, and that they should be content with every thing, and should not take distaste nor be gerived, but should take delight to do his will, and rejoice in all things; The words in Arabic say thus; Turgimen te seu min, etc. (i. e.) O Muhamed, thou shalt love which of thy wives thou wilt, and shalt dismiss to turn away which thou pleasest, with such condition that they shall be content with all things, and shall be quiet, and not sorrowful at all for thy do; The Moors read all this text, but understand it not, for did they understand it, they would not continue Moores and Musselmen.  
Now speak O Moor, thou reader of the Alcoran, how often hast thou read this and delighted thyself with the sweet sound of the words, and hast not thought or conceived what the words mean, therefore hence forth observe and read, and consider what thou readest, and thou wilt find many things without reason and justice; And thus you must understand that this fourth special Law, and the Verses aforesaid were made, by reason of certain Gentlewomen Muhameds' repudiated Wives, who were not so well governed as the rest, but complained to Muhamed, entreating him to regard God and his Conscience, and to make them equal to his other Wives, and seeing they also were his Wives, that they might not be neglected: unto whom he answered with the verses above, saying, That God would have it so, and that for his part he was not to follow the Moors in the matter of equality; And they having understood and heard the verses; and that God had sent them to him because of them, they were content to take all things patiently: But nevertheless they all said, that God loved Muhamed exceedingly, seeing he always sent him Verses and Chapters for every purpose, and according to his own desires.  
And this appears to be true, by another most shameful and scandalous Act which Muhamed did, upon which he composed almost a whole Chapter for to satisfy his desires and to repair his honour, giving out that God sent this Chapter to him and the Moors, for to give them a new general Law; which Law much pleased the Moors then living, those which followed, and those now living, as will here under appear.  
For ye must know, that a certain King of the Jacobites called Baheira presented to Muhamed a very beautiful maiden, being a Jewesse, called Marine, of 15. years of age, with whom Muhamed fell in love and sought opportunity to lie with her, which at last he did; with this Lass was Muhamed taken and surprised by two of his wives whom he best loved, and were the most noble and principal of them all; whereof the one was called Axa the daughter of Ubequar, and the other was called Hafeza the daughter of Homar; And being thus by them surprised with the said young girl, they reproved Muhamed, telling him that he had done a thing unworthy a Prophet or a married man, and had committed Adultery against all his Wives, whereupon Muhamed sought reconciliation, and told them, that if they would keep it secret, he would swear to them by God, never to do the like with the said Marine again, and so they were persuaded to keep the thing secret; but nevertheless (like discreet Women) they told him, that if he came again to the said Marine, it should be lawful for them to repudiate him, and be divorced from him; So that what Muhamed had done, did hereupon remain secret certain days; but nevertheless the affection and love which Muhamed bore to this young Lass, and the jealousy and diligence of his two wives was so great, that at last they took him again with the young Wench, and hereupon being much enraged, they went to their Father's houses as repudiated Wives; upon which occasion the secret was published, and Muhamed disgraced, and the people being much offended, murmured and spoke a thousand blasphemies, whereupon Muhamed was much cast down & confounded, aswell for the disgrace and divulging of the secret, as for his two Wives, who were the most dearly valued and noblest that he had; and for these reasons Muhamed was quite dashed out of countenance, but being a very subtle and crafty man, he had presently recourse to the remedy of the Alcoran, unto which he composed a Chapter, and made a new Law for all the Moors, that they might lie with their slaves with as much freedom as with their Wives, notwithstanding that their Wives were angry and repined at it, as his Wives had done; the which Law he put in the beginning of the Chapter, thereby to gain the favour of all the Moors; and in the said Chapter is set down how Muhamed was excused, and did not sin, and that his Wives ought not to publish any thing which he did in secret, and that God warned his Wives to return to him; and thus Muhamed cleared himself and repaired his credit, and got his two Wives again, who were thereupon satisfied and became conformable, and returned very penitent to Muhamed. And so Muhamed lay with his slave the young Girl by authority of the Law which he inserted in the said Chapter; Whereupon all his Wives said, that he did whatsoever he pleased, like God, and that God sent him Chapters and verses purposely to satisfy his will. The Chapter which Muhamed made and composed upon the aforesaid occasion, is called the Chapter of Prohibition in the fourth book, and says in Arabic thus, Oya ayve, etc. Which signifies: O Prophet, because that to content thy Wives thou wilt prohibit what is lawful for thee, therefore know, that God permitteth you Moors, freedom to lie with your slaves, which was not permitted from the beginning; And so the Chapter proceeds, and says, thus And when the Prophet committeth a secret to any of his Wives which they publish, if ye Wives will repent before God, good will betid you, but if ye will remain repudiated from Muhamed, his Creator will give him other Wives, Moors, believers, devout Virgins and Widows. All this the said Chapter contains verbatim. So that when Muhamed had caused the Chapter to be written by his Secretary in a table-book or scroll, he made him to read it to the Moors, and when the Moors heard it and read it, they were much pleased with such a Law, whereby they might lie with their slaves; and upon the giving of this Law and chapter they were reconciled to him, and favoured him so much that they all went and exclaimed against his Wives, and told them that God threatened them if they would not return to him; Insomuch that their Parents went to Muhamed to entreat him to receive them again, because they desired no man but himself; And so with this Law and Chapter all things were in peace.  
Now speak, O Moor, and consider that Muhamed is not blameless in his actions although the said Chapter do much favour him; For although in this Chapter he permits the Moors to lie with their slaves, yet it doth not follow but that Muhamed committed Adultery, Because the Chapter was published, and the Law given to the Moors after Muhamed had known the slave, and had been twice taken with her; And besides that Chapter doth not acquit Muhamed from the guilt of perjury; because he swore and engaged his faith to his Wives, that he would never touch the said young Wench again; So that although the Chapter do favour Muhamed, and the Moors were pleased with the Chapter, and the lose liberty which they got thereby, nevertheless, O Moor, thou must confess, that Muhamed is guilty of such things as do not become a holy man, much less a person so high and excellent as ye make Muhamed, yea the most holy, most perfect, and most choice creature that God ever created, as he calls himself, and as ye say in Arabic, O Muhamed hayri halquilleh (i. e.) That Muhamed is the most chosen man of God; and if you give him so high a title, and he himself assumes it, and is so called, it had been very reasonable and just, that he should have been the chastest, honestest, and truest man in the world; for a man's conditions should agree with the title and dignity of the man. Finally, O Moor, I desire thee to observe and consider hitherto, what works and actions the Alcoran and the Suné are full of, and compare them with the works and deeds which the Evangelists of Jesus Christ our Saviour hold forth, and thou shalt see, how the deeds and works of our Saviour agree with his dignity and his holy names, who is called in the Alcoran, Hice Almaceh quelimetu allah guaroh allah (i. e.) Jesus the Christ, the word of God, and the spirit of God; of which three names no man in the world but he was ever worthy, being divine names; and such as were the names and the dignity of Jesus Christ, such were his life, his words, his works, and his Counsels. And likewise thou wilt find the Evangelists so full of such great and manifest miracles, and pious works which Jesus Christ did in his life, and of so good and holy Doctrine which his Disciples taught after him, that there cannot possibly be better; And O Moor, by making this comparison, thou wilt see what difference there is between Muhamed and our Redeemer Jesus Christ, and the Scriptures of either, and so thou wilt come to know the truth.   

CHAP. VIII.  
The eighth Chapter treateth of Muhamed's Dream, and the Vision which he says he had when he ascended to heaven by a Ladder, and road upon Alborac, and of the things which he says he saw that night in Heaven, Paradise, and Hell.  
THe Alcoran in the eleventh Chapter of the second Book says in Arabic, Ozubhene, etc. (i. e.) Praised be he that caused his servant to be transported from the Temple of Mecca unto the blessed Temple of Jerusalem. The gloss upon this text says, that Muhamed one day being at Almedina, he arose from his bed to say Matins (which the Moors call Zalata kobbe) in the Mask or house of Prayer. The book Azar above mentioned says, that after Muhamed had prayed the usual Prayer, he turned his face to the people there present, and began to speak, and told them, that he being that night in bed in Axa's chamber, (whom he most entirely loved of all his eleven wives) about midnight he awaked, by reason of the great knocking which was at the gate, and arose and opened the gate of the Gallery, and there he found the Angel Gabriel with seven pair of wings, whiter than snow, and clearer than Crystal, who had a beast with him as white as milk, which beast was bigger than an Ass, and less than a Mule, and was called Alborack. The said book Azar reporteth that Muhamed said, that the Angel Gabriel embraced him, and saluting him, said to him, O Muhamed, God sendeth thee much greeting, and commandeth thee to come along with me this night, for to see divers secrets which the sons of men never saw, and Muhamed answered him, that he was glad of that, and was very willing to go; whereunto the Angel replied, O Muhamed, then get up upon Alborack, but Alborack turned aside, and would not let Muhamed get up on him; and the Angel said to Alborack, why turnest thou aside, and wilt not let Muhamed ride upon thee? know thou, That never better man than Muhamed hath ever road upon thee, nor ever shall? Alborack answered, I will never yield that Muhamed get upon me, unless he first promise me that I shall go into Paradise; Then Muhamed said, O Alborack, I promise thee, that thou shalt be the first beast that shall enter into Paradise; And no sooner had Muhamed said these words, but Alborack presently consented, and Muhamed got upon him. And the Angel led Alborack by the reins of his Bridle, and so they traveled till they came to the holy Temple of Jerusalem. And the said book Azar says, that as Muhamed was riding on his way, he heard the voice of a woman, who cried after him, O Muhamed! Muhamed! And the Angel said to him, O Muhamed, do not answer this woman; and going farther, another woman began to cry after him, and called, O Muhamed! Muhamed! And the Angel Gabriel again admonished him not to answer her: and as they went farther on, Muhamed entreated the Angel to tell him who those women were, and Gabriel told him, that the first was she that published the Law of the Jews, and if he had answered her, all the Moors would have turned Jews; and the other he said was she that published the Law of the Christians, and that if he had answered her, all the Moors would have become Christians. The said book Azar further reports, that Muhamed said, that when he was arrived at the Temple of Jerusalem, and was come near to the gate of the Temple, he alighted off from Alborack, and Gabriel and Muhamed went together to the Temple, and as they went they met all the Prophets and Messengers who were also purposely come thither, and they all came forth of the Temple, and received Muhamed, and greeted him, saying thus in Arabic, O Marhaben birazuli azadih guanabyi alquerin, (i. e.) Rejoice thou true Messenger and Honourable Prophet; And then they all carried him in procession with great honour unto the great Chapel which is called in Arabic, Mihrab, and requested him to make a Zala, or Prayer for them all; And thereupon Muhamed went into the Mihrab or Chapel, and made the Zala with all the Prophets and Messengers, and they all made application to Muhamed, that he would remember them when he should speak with God, and so they all departed, and Muhamed and the Angel Gabriel were left there alone. Then they two went out of the gate of the Temple, & there found a ladder which reached from earth to heaven, all made of the Light of God, and so they began to ascend the said Ladder, the Angel first, and Muhamed after him, holding by the angel's hand, till they arrived at the first heaven, which heaven Muhamed says was made of pure silver, and there they saw the Stars hanging on this first heaven with chains of gold, and the biggest of them was as big as the mountain Noho (which is a Mountain near to Almedina;) And the Angel Gabriel knocked at heaven gate, and the Porter asked, who art thou? And he answered, I am the Angel Gabriel and Muhamed the Prophet and friend of God is with me; and as soon as the Porter heard Muhamed's name, he opened the gate of the first heaven, and they went in and found an ancient hoary-headed man, which was Adam; And Adam came and embraced Muhamed, and thanked God that he had given him such a son, and recommended himself to Muhamed; And passing farther, they saw a great multitude of Angels in this first heaven of divers shapes and figures, viz. of men, oxen, horses, flying birds and cocks, and amongst the Cocks, he says there was one whose feet stood on the first heaven, and his head reached to the second. Muhamed asked the Angel what it was, and why the Angels had so many forms and shapes, and what their figures signified; Unto whom the Angel answered and said, that all these Angels prayed to God for the Inhabitants and dwellers on the earth, viz. the Angels which had the forms of men, prayed for men; they which had the forms and shape of Oxen, prayed for Oxen, and so of the rest, and they which had the form of Cocks, prayed and mediated for the Cocks. Then said Muhamed, Now tell me, what means that great Cock; the Angel answered, When this Cock croweth, all the Cocks here of his shape crow presently, and when the Cocks on earth hear the Cocks of heaven crow, than they crow also; and whilst Muhamed stood wondering at it, this great Cock began to crow, and all the Cocks in heaven crowed with him, and presently afterwards all the Cocks on earth crowed also. The said book says, That from this place they ascended to the second heaven, which was made of beaten gold, and knocked at the gate, and the Porter ask who was there, the Angel Gabriel answered, it is I, and Muhamed the friend of God is here with me, and as soon as he had named Muhamed, presently the gates of that heaven opened of themselves, and they went in and saw upon all the gates of that heaven the name of God written together with the name of Muhamed, which is in Arabic thus; Ole ilehe ille allah Muhemed razolo allah, (i. e.) This God is the only God, and Muhamed is the Messenger of God; It says that entering in at the gate of this second heaven, they found Noah, a very old gray-headed man, Muhamed embraced him, and Noah was very glad to see Muhamed, and to speak with him, and Noah made application to him, and entreated him to remember him when he came to God. He says, that in this second heaven, they found a great multitude of Angels, half as many more as were in the first heaven, and of very wonderful and great shapes, amongst which was one Angel who stood on the second heaven, and his head reached to the third, and one of his hands to the East, and the other unto the West end of heaven, and many other wonderful things they saw here.  
And from this heaven they ascended to the third heaven, which was made of a precious Stone, and there they met with Abraham, being an old hoary man, and the Angels in this heaven were far more in number than those of the two other heavens, and much greater, and amongst them they saw an Angel who from one eye to the other had the distance of 70000. dayes-journey; Which Angel held a book in his hand, and never did any thing else but look on the said book, and expunge what was therein written, and write anew therein. Muhamed asked the Angel Gabriel who this Angel was, and what it was he read in that book, and what he wrote and expunged. The Angel answered and told him, that this Angel was called in Arabic Malach almenti, (i. e.) The Angel of the dead; And the book which he had in his hand was the book called in Arabic, Alhaunhe ahnafod, (i. e.) the preserved book, wherein are the names of all men that are born, and the Angel noteth and calculateth the years and days that every one must live, and when any man's days are expired, he expunges such a man's name, and presently the man dies on earth. Likewise he writes down the names of all men that are born, and the days of their life, and how long they shall live, so that this Angel hath no other office, but to put in and expunge out of this book. He says that from thence they went to the fourth heaven, which was made of a very pure Emerald, in which heaven they found Joseph the son of Jacob, who greeted Muhamed, and made great application to him, and there they saw many more Angels than were in the other heavens, and of far greater bodies; amongst which there was one great Angel which made great lamentation, Muhamed asked the Angel Gabriel wherefore this Angel lamented so; and Gabriel answered him, that that angel lamented the sins of men, and those which went to hell.  
From thence they went to the fifth heaven, which was made of a Diamond, where Moses was, who made application to Muhamed, and in this heaven were as many Angels as in the other, but fare greater; And so they ascended to the sixth heaven, where was John Baptist, who saluted Muhamed, and in this heaven, they saw a multitude of Angels far greater than any of the former, and this heaven was made of a Carbuncle.  
In the seventh heaven they met with Jesus Christ, unto whom Muhamed made application, and this heaven was made of the Light of God, and here they saw many more Angels than in the other six heavens, and far greater, amongst which was one that had seventy thousand heads, and every head had seven hundred thousand tongues, and each of these tongues had seven hundred thousand voices, with all which voices or languages they praised God day and night. Likewise amongst these Angels were divers which always watched without ever shutting their eyes, others always bowed their heads without ever erecting themselves, others lay always prostrate and never arose, and others praised God with such loud voices that they put their fingers into their ears, lest they should become deaf with the noise of their voices; In this seventh heaven the Angel Gabriel took his leave of Muhamed, and told him that he might not go further, and that now God would guide him himself.  
Muhamed says, that he began to ascend certain sublimities and heights, and through so much rain and snow, that he became so wearied and tired, that he could go no farther, and at that instant Muhamed heard a voice, saying in Arabic thus, Oya Muhamed, anden gualirabach cellem. (i. e.) O Muhamed, approach and salute thy Creator. Whereupon Muhamed drew near to the voice, and saw so great a light, that it troubled his sight; He says, that God had on his glorious face seventy thousand veils of Divine light, and the Text of the Alcoran in the third book says, that Muhamed approached God within two bowe-shots, or little less; In Arabic it is thus, O zumen, etc. (i. e.) That Muhamed approached God within little less than two shots of a Cross-bow; Muhamed says further, that so great a light proceeded from the veils which God had on his face, that he could not behold the visage of God; Nevertheless Muhamed says that God interposed his hand for a shadow unto Muhamed, but he could not endure it, by reason of the great cold which proceeded from it. He says, that in this place God spoke to him, and gave him divers Commandments of the Law, and told him many secrets; and ye must know, that if I should write all the things which Muhamed says he saw that night, a ream of paper would not contain them. Muhamed said, (as the book Azar reporteth that this night God granted five things unto him, which were never given to any Man before nor since.  
The first was, that he should be the chiefest and most elect creature that God ever created either in heaven or on earth, which the Arabic calls Hayriall quilleh.  
The second was, That he should be the most excellent and most Honourable. Lord of all the sons of Adam at the day of judgement, the Arabic says thus, leydo qualidiademe y aume alquima.  
The third was. That he should be the general Redeemer, which in Arabic is said Safey Mustafa, and for this cause Muhamed is by another name called Almebi (i e.) he that takes away sins.  
The fourth was, That he should understand all languages, In Arabic it is expressed thus, Ohtito jagua ni ih alquelin.  
The fifth and last was, that spoils of war and battails should belong to him only, which is in Arabic, Ohillet, etc. Muhamed says that God gave him all these things that night, whereat divers Moors were offended, and said that it was all fictions and lies, & that he never went up to heaven nor spoke with God; And to the end that the Moors should believe all that he said, he made certain verses in the Chapter of the stars in the fourth book, which in Arabic run thus; Oguaneginni etc. which in Prose are, That God swears by the Stars, that he will not suffer your friend to be tempted, nor to speak untruth, nor to speak vainly, and that it was all a true revelation which Almighty God had shown unto him, and that he had approached God within two bow-shots or thereabouts, And that God had revealed to his servant Muhamed what was revealed to him, and that Muhamed's heart lied not, and that Muhamed that night saw the great wonders of God, and that God shown him a very high throne in the divine Empire, where is the Paradise of God. All this Interpretation is drawn Verbatim from the Arabic in the Chapter aforesaid, So that when the Moors read these verses they believed, and held it for a great Miracle, though divers of them were offended and returned to their former Sects.  
In the eleventh Chapter of the second book he says, Oguama, etc. That God put this Vision for a great offence to men, that is, in respect of their damage who were offended; the book of Azar says, that Muhamed took leave of his Creator, & turned back to go down by the same way he went up, and returning to the seaventh heaven he told the Angel Gabriel all that had passed between him and his Creator, And the Angel said to him, O Muhamed, God hath commanded me that I should lead thee to see Paradise and the secrets there, and afterwards we will go to Hell, and thou shalt see the secrets of Hell, and the people that are there, and how they are tormented of the devil; and hereupon they went first to Paradise, and saw its riches, excellencies and beatitudes; and the chaste Virgins and youths, and the rivers of water, of milk, of honey, and of wine, which are in Paradise; and the fountains, and their names, the Palaces, trees and gardens; All which you shall see described at large in the ensuing ninth Chapter, which is the Chapter of Paradise, from whence they went to hell, and saw that hell had seven gates, and saw an infinite of Devils of divers kinds and figures, some fettered with chains of fire, others with begins and bolts; and divers men sitting at tables who had good meat set before them, and amongst the good food also much bad and unwholesome, and they left the good food and eat the bad, whereupon Muhamed asked the Angel Gabriel what men those were, and he told him that they were the married men of this world, who left their own good wives and went to other men's. And he says that they saw divers men who never did any thing else but drink boiling lead and fill their bellies with it, and afterwards their bellies opened and all that they had drank ran out, and then they drank again, and did thus perpetually; And Muhamed asked the Angel what kind of men those were, and he answered that they were those who eat and devoured Orphans estates in this world; in brief he says he saw divers other things, which would be too long to rehearse. Now harken. O Moor, and consider all that I shall say upon this vision of Muhamed, and give ear to three things which I shall tell thee, and give what answer to them thou canst, The first is a natural reason, which cannot be understood but by reason and good judgement, The second is a Philosophical and Astrological reason, which cannot be understood but by Astrology and Philosophy, The third contains a humane and logical reason, for humane and logical reason is that which separateth truth from falsehood. Now for the first which is held forth by natural reason, it is from what Muhamed in this vision says, that the Angel Gabriel brought him a beast called Alborac, on which Muhamed should have rid, but she would not yield to it until Muhamed had promised that she should be the first beast which should go into Paradise; upon this, I ask thee O Moor, what reason is there, that a bruit beast should or can go into Paradise? yea (as he says,) that this Alborac shall be the first beast that shall go into Paradise, for it he be the first, it follows that there must be a second and a third; Now, how can it enter into the brains of a man endued with natural reason to believe that bruit beasts shall go into Paradise? besides, in the six books of the Suné Muhamed says, that the Ram which Abraham killed was fed forty years in Paradise, and says further, that the sheep which the Moors kill at their Easter shall go into Paradise, so that O Moor, thou canst not avoid nor contradict any thing of this above which affirms that beasts enter and go into Paradise, consider this therefore O Moor with thy natural reason, and thou wilt see that it is ridiculous, an impudent lie, and utterly false.  
Concerning which beast Alborac, I do further ask thee, O Moor, who art an Alfaquy and a learned man, and who hast read all the Alcoran, and the commentaries thereon, viz. Buhatia, Buzamanim, Azamahxari, Acahalibi and Mahuma Miquite, and who hast also read the six books of the Suné, and the Recele, Bulugis, Halil, and Almazhodi, and who hast likewise read seven hundred volumes which the Moors have in their Laws and Sect, if peradventure thou hast found any text, gloss, or paraphrase, which mention this Alborac, or from whence he came, or whether he went; whether he was from heaven or from earth, or of what race of beasts he was, or what became of him after that Muhamed came from Heaven to the gate of the Temple; and so thou wilt say that there is not, nor hath been any mention made of him in all the writings of the Moors, although he ought to have been had in remembrance; especially being a beast which had so much privilege as to be the first that should go into Paradise; Now what wilt thou answer me, O Moor to this and to what I shall say further concerning this beast, which is, That the Moors say and believe, and find in the Alcoran and the Suné, that those which go into Paradise are Mazhodin guerammum, bararat, (i. e.) That they are holy, blessed, honoured, and Angelical; So that if this Alborac be gone into Paradise, we must say that he is blessed, honoured, and Angelical; And thus, O Moor, thou hast no other answer to this first conclusion but silence.  
For the second, I ask thee, O Moor, who art a Philosopher and an ginger, where doth it appear to be true that the first Heaven is of Silver, the second of Gold, the third of a Pearl or a precious stone, the fourth of an Emerald, the fifth of a Diamond, the sixth of a Carbuncle, though he says the the seventh is of Light; knowest thou not, O Moor, that Gold, Silver, Pearl, and the other following stones are obscure bodies, which our sight cannot penetrate, because they are opacous and not transparent, and knowest thou not that we see the Planet Mercury, which is Lodged in the second Heaven; and do likewise see the Planet Venus which is in the third Heaven, and we see the Sun which gives light to all the world, and is in the fourth Heaven; we see Mars in the fifth, Jupiter in the sixth, and Saturn in the seaventh Heaven? in brief, we also see the Stars which are in the eighth Heaven, which Planets we often cannot see because of some little cloud which interposeth between them and our sight, and the Moon often Eclipseth and covereth the Suné, It is manifest that in the course of the Moon, at certain times in the year, she interposeth, Eclipseth, and hides the Sun from our eyes, because the Moon is an obscure body, although the Sun and the Stars be light bodies, so that if the first Heaven, the second, the third, and the rest were metalline, as Muhamed says, how could we see the said Planets and Stars? and now, O Moor, what answer hast thou but silence.  
And concerning the third, I intent it for the five things which Muhamed says God gave him that night, which he never gave before to any Prophet; Consider, O Moor, if they are not things which cannot be proved either by human understanding or Logical reason? for human and Logical reason commandeth and teacheth that a man should say nothing but what can be proved. Now tell me, O Moor, how can it be proved that Muhamed was the most excellent creature that God ever created in Heaven or on Earth? Likewise how can it be proved that he shall be Lord over all men at the day of judgement, or that he shall be the general Redeemer at the day of judgement? which things are hidden, and unknown to all the world, neither doth his own word give any proof; And therefore I say, That what cannot be proved by itself, nor by reason, should not be spoken, nor aught to be regarded. Muhamed should at least that night have desired of God some special sign, as he gave to Moses, to David, to Solomon, to Jesus Christ, and to the Apostles after them, which signs and miracles they wrought in the presence of the people; But Muhamed was very crafty & subtle to speak of things which the people neither saw nor could see, and thus he sets down all the miracles which the Moors read of him, none of them were done in the presence of any Moor, but himself says that he did such and such a thing, and that such a thing befell such a one, and such a miracle was already done, but never mentions in whose presence he wrought them; And so also he reported and composed this mystery of the Vision, but he doth not bring in the testimony of any that saw him when he went up the Ladder, nor when he got upon Alborac, nor when he made the Zala or prayer on behalf of the Prophets who were already all Moors, it had at least been reasonable that some man then living, had been in the Temple at the Zala for to have been witness of such things; So that, O Moor, I tell thee, that upon consideration of all these things, thou mayest of thyself know, that it is all false, and nothing of it true; and because I will not be too tedious, I will not lay down the Arguments which might be made upon every thing which Muhamed mentions in this vision, but I will conclude as concerning the said Vision.   

CHAP. IX.  
The ninth Chapter treateth of the Paradise and glory which Muhamed and the Alcoran promise unto the Moors in the world to come; and how many Paradises there are, and how they are called, and how many kinds of glory the Moors shall have in Paradise.  
THe Alcoran, & the Suné in describing the Paradise of the Moors, and the glory thereof, lay down five things; First, the Paradise itself and the mansions thereof; Secondly, the riches and ornaments of Paradise; Thirdly, the food and provisions, the servants, vessels of Gold and Silver, and the eating and drinking in Paradise; Fourthly, the apparel, garments, and Jewels which the Moors say are prepared in Paradise; And fifthly and lastly, the Virgins, their beauty, their names, and whence they are begotten, and wherewith they are clothed.  
Now this Paradise is such, according as the second chapter of the first book of the Alcoran expresseth in Arabic, Cerihoile, etc. (i. e.) That the Paradise promised unto the Moors is as big as heaven and earth, which is all the world. But tell me, O Moor, where is this Paradise as big as all the world? or else we must say that God hath Created another world besides this, wherein this Paradise is, which were very confused to say; therefore, O Moor, I tell thee, thou must still be silent.  
The Alcoran says, that God created seven Paradises, or seven Habitations, each of which is called a Paradise; the first is called Genete alhodi; the second, Genete alfirdeuci; the third Genete anahim; the fourth, Genete reduan; the fifth, Genete azelen; the sixth, Genete alcoduz; the seventh, Genete Almega. Which Paradises are wrought with gold and silver, Pearls and Precious stones, and have divers palaces, halls, chambers, and Gardens, and divers fruit-Trees, two sorts or kinds of each; under which palaces run Fountains and Rivers of waters, and fountains of Milk, Honey, and most sweet Wine. In the midst of Paradise (as the Alcoran says, and the Suné describes) is a Tree as big as all Paradise, whereof some leaves are of gold, others of silver, and the branches of this Tree cover the walls of Paradise, and this tree is called Tuba; The books of the Suné say, that in every leaf of it the name of Muhamed is written jointly with the name of God running thus, Le ilehe ille allah Muhamed razollola, (i. e.) There is no other God but the Lord, and Muhamed is his Messenger. The Alcoran in the nineteenth Chapter of the third Book, and in the Chapter of Sacrifices, in the chapter of Mount Sinai, in the chapter of the Glorious, in the Chapter of the Falls, and in the Chapter of Man, in the fourth Book, shows and describes how these Paradises are furnished and adorned with divers Tapestries and Beds, with Curtains and Vallens of cloth of gold, of purple, of silk, and with divers garnishings, quilts, chayrs of gold and Precious stones; and after what manner the Moors shall sit and lie on these beds, couches, and tapestries; that they shall laugh and take delight without care or grief, and be very merry & jocund; Likewise the said Chapters mention and describe a certain Fountain in Paradise, called Celzebile, and another called Zengebila, the waters whereof are whiter than snow, & sweeter than honey; and more especially there is a fountain called Alcauzar, which is only for Muhamed, by a chapter which is the least in the Alcoran, in the fourth book, which in Arabic says thus; Asime ahtayneque Alcauzar, (i. e.) we God have given thee Alcauzar, which is this Fountain, and Alcauzar is 70000. day's journey in length and breadth, with water whiter than snow, and sweeter than honey, in which Fountain are as many bowls, glasses, and drinking vessels as there are stars in the firmament, of which Fountain we shall speak further hereafter; Likewise the said Chapters mention and describe the Pages which are always in Paradise, which are called in Arabic, Guildemin mohalledun, and which they say and write, are as beautiful as Precious stones set in gold, and are clothed with silk garments, green, purple, and with Zunduz, (i. e.) Tissue upon Tissue, and these Pages wait upon those which are in Paradise, with cups, bowls, and beakers of gold and silver, and Guildemin Mohalledun, signifies eternal Pages, which are not of the race of men. Likewise the aforesaid Chapters write and treat of the chaste Virgins which God hath created in Paradise, and they are called Horhin, and in the singular number Hora, and they are reclused and well watched and guarded in their Palaces, and their garments are wonderful; thus he boasts, and says further, that their beauty is as the Light.  
Muhamed in the Suné saith, that if any one of these Virgins should appear at midnight, she would enlighten all the world like the noonday, and if she should spit in the Sea, the water of the Sea would become as sweet as honey; and these Virgins are prepared in Paradise for men; and further the said Chapters mention their Carcanets, Rings, Trinkets, Coronets, & other Ornaments which are prepared in Paradise; and that these Virgins are not of humane race, but are continually created.  
If I should go about to set down all those things which the Alcoran and the Suné do write of Paradise, I should be too tedious and troublesome, therefore I will only set down that which Muhamed in the Suné reports concerning the feast which God will make to the men and women in Paradise, which feast is called in Arabic, Hadrate Alcoduz; God makes this feast in the Paradise called Genetu Alcoduz, (i. e.) the Paradise of the holy; and Muhamed in the Suné says, that after a time he will by virtue of his general Redemption, release the Moors who have deserved hell fire; And that these Moors shall come out of hell black and burnt, and he will bring them to his Fountain Alcauzar, and cause them to go into the Fountain, and there they shall wash their bodies, and shall become as white as snow; and when they are washed and purified, Muhamed will take them with him, and bring them into Paradise unto the other Moors, who have not deserved hell.  
After this, he saith that God shall command the Angel Gabriel to take the Key of the Paradise of the holy, for to make this feast, which Keys are kept by another Angel, and that when Gabriel shall go to fetch the Keys, and shall demand them of the Angel that keeps them, the said Angel shall put his hand to his mouth, and shall draw forth thence seventy thousand keys, each of which hath (a place of) 70000. leagues in length (which make together 2000000 leagues over,) And when the Angel Gabriel shall go to take up the keys, he shall not be able to lift them, because of their great weight, and hereupon he shall return to God, and say, Lord, I cannot lift the keys from the ground because of their great weight, and God shall say unto him, go again, and call upon my holy name, and the name of my friend Muhamed, and then take the keys, and bring them hither. Then Gabriel shall go again and call upon those names, and shall take up the keys, and bring them to God. The words of those names are those above mentioned, Le ilehe allah Mohamed razolo allah, with which keys the Angel Gabriel shall open the said Paradise of Alcoduz; where they shall find a table ready made of a Diamond, of seven hundred thousand days journeys in length and breadth, with divers seats of gold and silver about the Table; they shall likewise find on the said table, napkins and table-clothes richly wrought and woven; Then God shall command all the Moors to sit down at the Table, and they shall all sit down, every one in his seat, and presently the said pages and servants shall come and wait upon the Moors at this feast, with their Vestments, and Cups, bowls and glasses in their hands, and they shall set before the Moors most delicious cates and fruits of several sorts, and Skenk unto them the wine and water aforesaid; and as soon as the Moors shall have eaten and drunk, the Pages shall presently come with rich apparel for every Moor, and so they shall  and dress themselves, and put their Jewels and bracelets on their Arms, hands and legs, and rings into their ears; and when they are clothed, dressed, and adorned with their Jewels and bravery, the said Pages shall come, every one with a dish in his hand, and in the dish a Citron, and shall give to every male of the Moors, and as soon as the Moors shall smell to this Citron, one of the aforesaid Virgins shall issue out of it, most gallantly attired and beautiful, and shall embrace the Moor, and the Moor her, and so they shall continue in that Act of embracing each other the space of fifty years, without rising or separating from each others body, taking all manner of pleasure that a man can have with a woman. And after they shall have thus taken their pleasure, God shall say, O my servants, now ye have eaten and drank, and are clothed, dressed, and adorned with Jewels, and have taken your pleasure in my Paradise and glory, I will now show you my glorious face; he says that God shall remove the Veils which he hath on his face, and shall show his glorious visage to all the Moors, and they shall all fall to the ground through the brightness which shall proceed from the face of God, and then God shall say, O my servants, arise and rejoice in my glory, without fear of ever dying, much less of being sad or discontented to eternity; Then (says he) they shall lift up their heads, and see and behold God face to face, in which Vision they shall take delight and content.  
He saith, That after they have seen God they shall all go from this place to the other Paradises, to wit, every one accompanied with his Virgin shall go into his own Palace or mansion, perpetually and eternally eating, drinking, and taking his pleasure, joyful and without sorrow or fear of ever dying, or having any hurt.  
After this manner the Alcoran and the Suné describe the glory of the other world; The said banquet shall be made in the Paradise called Genete Alcoduz, but Muhamed will make another feast to all the Moors at his said fountain called Alcauzar, and shall give them drink with his own hand as the Suné says, and in the book called in Arabic Quitebe Alainiar (i e.) the book of flowers, the words in Arabic run thus, Aneguaquesin hale, etc. (i. e.) that Muhumed will be at his fountain, and the Moorish people shall pass by it, and Muhamed with his own hand shall give every one of them to drink of the water of that fountain, and those that drink of this fonntaine he saith shall never thirst. In the said book of flowers, Muhamed says that the water of this fountain is whiter than milk and sweeter than honey, and the buckets, bowls and glasses of this fountain are as many in number as the Stars of heaven.  
Now I will speak to thee, O Moor, and say something upon this glory which ye Moores are to enjoy in the other world, and although I am weary and troubled with writing so many gulleryes, and things against reason and all Law, nevertheless I will speak of two things which I find wanting in your Paradise, and in all the glory aforesaid.  
The first defect is, that whereas the Alcoran and the Suné hold forth such and so great Paradises, so stately built and so richly adorned, they make no mention of Easements, and that they are also magnificently built; especially having spoken of so much eating, and of so much drinking, viz. of honey, milk, Claret, and Hippocras.  
The second defect is, that he makes no mention of the glory of the women; for whereas the Alcoran and the Suné have promised, that the men shall have chaste Virgins with whom they shall sport and take their pleasure as aforesaid, they ought in like manner to have mentioned the women, and to have given them eternal servants, to have taken their pleasure with them, and then the women would also have had eternal glory.  
But tell me O Moor, what will the women who shall be at this feast, say and do, when they shall see themselves comfortless, and when they shall see their husbands which they had in this world, sporting with and embracing their Virgins the space of 50 years, which he says they shall remain embraced, sporting and taking their pleasures; Therefore O Moor, I say, that the women's glory will be turned into punishment, and sorrow, especially when each of the men shall take his Virgin, and shall go away with her to his Mansion or fortress, and the women shall be left alone and comfortless like widows; so that, O Moor, considering all this above, thou mayest conclude that this is not a thing of God, nor of a Prophet and messenger sent from God, and thou wilt know, that it is all as Solomon says Vanity of Vanities and all Vanity; and here I will conclude this ninth Chapter.   

CHAP. X.  
The tenth Chapter shows how the Alcoran contradicteth itself in divers places, And trcateth of divers things in the Alcoran which are unseemly and superfluous, likewise of some miracles which Muhamed says he did, although they rather resemble gulls, than miracles.  
THe Alcoran in the first Chapter of the first book, in the first Chapter of the second book, and in the first Chapter of the fourth book, says, that God cursed the devil, and expelled him from the glory of Paradise, and cast him into the bottomless pit for ever; Likewise in the aforequoted Chapters it says, that the devil told God, that he would always be man's mortal Enemy, and would always tempt men and torment them; furthermore the Alcoran in divers places admonisheth men, saying, that the Devil is man's apparent enemy, all which is notorious and manifest in the Alcoran; And after all this, the Alcoran says, that the Devils shall hear the Alcoran, and shall become the friends of Muhamed, of men and of God; and that God will pardon their sins, and promiseth them the glory of heaven, as appears by the Chapters of the devil, and of Caf, and of the glorious in the fourth book; Furthermore the Alcoran contradicteth itself, when he says in the first Chapter of the first book, that it was given in the month of Ramadan, and in the Chapter of Smoke, and in the Chapter of the Holy night in the fourth book, he says, that the Alcocan was given in one night, both which, the course of above twenty years-time contradicteth, during which Muhamed was making the Alcoran, viz. ten years in Mecca and 13 years in Medina, which appears by the titles of the Chapters of the Alcoran; For there are Chapters of the Alcoran which are called Sorath Midiniya; I mean, that the songs or Chapters which were made at Mecca, during the ten years that Muhamed dwelled there, are called Sorath Mekiya, (i. e.) songs of Mecca, and the Chapters which were made at Medina during the thirteen years, that Muhamed dwelled there, are called Sorath Medeniya, (i. e.) songs made at Medina; and there is not mention made at Mecca in all the ten years of any of those Chapters made at Medina, and the Chapters which were made at Mecca, were not made at Medina; Wherefore I conclude that the Alcoran was twenty three years in composing, and did not descend in one night, nor in one month, as the Alcoran says. Furthermore by the Alcoran itself it appears, that it was not inspired in one night, nor in one month, by the Chapters and verses, which were made upon several occasions, as upon actions, offences, and upon controversies & differences between Muhamed and his wives; and by the diversity of commandments, and by the alterations which we have shown above, which Acts and occurrences happened during the thirteen years which Muhamed dwelled at Medina, and there is no mention made of them at Mecca, during the first ten years that he dwelled there; How is it then, O Moor, that thou sayest the Alcoran descended in a night, or in a month? And if we should say, it is true that the Alcoran descended in a night or in a month, than I would have thee tell me, O Moor, where was this night or this month? Whether it were at Medina, or at Mecca? if thou sayest that it was at Mecca, than I answer, that those Chapters which were made at Medina are not to be reputed or judged for the Alcoran; and if thou sayest that this night was at Medina, than I say likewise that the Chapters and verses made at Mecca, are not to be reputed for the Alcoran; so that take it which way you will, we must say, that the Alcoran says and unsays, affirms and denies the same thing.  
Furthermore, the Alcoran contradicteth itself when it saith in the fourth Chapter of the first book, that he chargeth the Moors to hold twelve things as forbidden and prohibited to be eaten; In Arabic he says thus, O horrimet, etc. (i. e.) That God hath forbidden the Moors that which is murrain, blood, Swine, that which is offered to Idols, and that which hath been strangled, that which dies by the thrust of a horn, or by a casualty, and also wild beasts, &c, He forbids all these things in the said Chapter, the which also the Moors do hold for prohibited; And in another song in the fifth Chapter of the first Book God commands and chargeth Muhamed, to tell the Moors, that they should say nothing was prohibited and forbidden to be eaten or drunk, but murrain, blood, Swine's flesh, and that which is offered to Idols; the said verses in Arabic says thus, O Zolle agido, etc. So that the Moors in the first Chapter forbade twelve things, and in the other Chapter (contradicting themselves) they forbidden but four; And if thou wilt say, O Moor, that the verses of the last Chapter are revoked by the first, I prove, that the first, (much less the last,) are not revoked, but are verses which remain in force and virtue, and which are called in Arabic Ayetum Mohquemetum (i e.) decisory and valid verses; Nay it is not found in all the Alcoran, that any former verse revokes the second; for it may be reasonable that the second may revoke the first, but not that the first should revoke the second; therefore I say, that if the first verse is valid and decisory, the second verse must likewise be valid and decisory; and this was so concluded amongst the Moors, viz. That both the verses should be valid and decisory. What sayest thou now, O Moor, in this great confusion, where one verse forbids twelve things, and the other forbids but four; for hence it plainly appears, that these are not verses of God, nor of a Prophet sent from God.  
Furthermore, the Alcoran in the eleventh Chapter of the second book writes that the use of wine is allowed, the words in Arabic say thus, O guamin Zamarati, etc. Which signifies that of the fruit of the dates of the Palm tree, and of Grapes ye may drink, and take lawful sustentation; By force of which Verse the Moors drank wine lawfully the space of twelve years, but afterwards upon a fancy which Muhamed took, he forbade it by word of mouth, not by the Alcoran, so that Muhamed contradicteth the Alcoran; and thus in divers Chapters ye find that the Alcoran contradicteth itself.  
Likewise the Alcoran says to Muhamed, that if he doubted whether the Alcoran was of God or of man, he should inquire of the Jews and Christians, who had read the Scripture before him, the words in Arabic are thus, O fainz unte, etc. (i. e. verbatim) O Muhamed, if thou doubtest or art uncertain of this Alcoran, which we have caused to be sent down to thee, ask of those who have read the Scripture before thee; All the glossers say, that they who had read the Scripture are the Jews and Christians; and yet in the first Chapter of the first book, he says that the Jews and Christians have no Law, and that they err, and the same Alcoran calls the Jews cursed, and the Christians erroneous; Furthermore in divers places he speaks well of the Jews and Christians, and says that the Thora or Law is the true book of God, and that God sent the said Law of Moses, good and true; by which Law the Prophets and messengers do judge, and all those who do not judge by the Thora are unjust, and unbelievers in God; the words in Arabic in the fourth Chapter of the first book run thus, Ogua anzelne, etc. (i. e. verbatim.) We God sent the Thora (which is the Law of Moses) a Light, and straight path, by which the Prophets do judge, and they who do not judge by this which God sent to the world, are Insidels and unrighteous; Likewise he says, that the Gospel is the Light, Life, Law, and Salvation of men; and yet afterwards he says, that the Christians and Jews have no Law, and that they are cursed and erroneous.  
And if thou, O Moor, sayest, (as all the Moors generally do,) That the Thora and the Evangelists are not now what they were in the time of Moses, and in the time of Jesus Christ, and that the Christians have altered the Gospel, and the Jews have perverted the Thora; To that I will answer O Moor, and say, that that Argument is not good for two reasons; The first and principal, as concerning the Thora, is, that the same books and Chapters which the Jews had in the time of Moses, and in the time of the Prophets until Jesus Christ, the very same they have still, and the Christians have always had them without wanting a tittle, & not only the Thora which is the five books of Moses, but also all the old Testament; Now, thou knowest, O Moor, that the Jews and Christians differ in Worship, so that if the Jews had changed and altered the Scripture, it would not have continued one and the same, in the hands of the Jews, and in the hands of the Christians, as now it is, and hath always been. The reason, O honest Moor, is, because the Scripture was given by God, and that Scripture which is given by God, will never be lost, as are the books of Muhamed's Suné, As we have said above in the third Chapter.  
The second reason is, because that when Muhamed published his Reliligion, it was already 600. years, since the Christian Law or Religion had been Preached to all the world, and so long also had the old Testament and the new been united, to wit, the figure, and the thing figured, so concordant and harmonious, as if they had been both one and the same thing. And seeing God commanded Muhamed to inquire of the Readers of this Scripture for his information, the Scripture doubtless was then good and true; and is likewise at present good and true, for the same as it then was, it still is, and if it had been altered at the time of Muhamed, God should have given Muhamed notice of it, and have given him to know, that at first it was good, but then bad, so that O Moor, thou hast no right on thy side, notwithstanding whatsoever the Moors, and Musselmen say, for he that brings the testimony of two for proof of his own cause, doth yield that those witnesses are good and true, not bad and reprochable, because if they were reprochable and of ill fame, they are not worthy to be received for witnesses; now if God bids Muhamed to inquire of the Jews and Christians for his own information, and satisfy himself from their two Scriptures, you must conclude O Moor; that those Scriptures at the time of such inquiry, were good and true, as still they are, and will always be; and for this Reason O Moor, thou must be silent, and acknowledge, that the Alcoran contradicteth itself in divers places; and so I will conclude this point.  
Concerning the superfluous, and immodest things which Muhamed hath inserted in the Koran; the first is that which he speaks of, in the first Chapter of the first Book, which in Arabic says thus, Oniz Uquum, etc. (i. e.) O, ye Moors, your Wives, are your ground, therefore cast seed into them, as you please; which Text, or verse, is filthy, villainous, and immodest of itself, and extreme superfluous; but the Glossers of the Alcoran in expounding, and excusing it have polluted it more, saying, that those words as ye please, do not intent otherwise than at the usual Orifice, but also, that a man may lie with his Wife after what manner he pleaseth, either standing, sideways, filewayes, or in any other posture; So that although the Text of itself be filthy and bawdy, yet the Gloss and Comment thereon is far worse.  
Now tell me, O Moor, what thinkest thou of this verse of the Alcoran? Indeed such discourses ought not to be written in a Book which you say is the word of God, at least all the Moors must say, that God will here teach you how you should use your Wives, which is not a reasonable excuse, for we do not read that God taught Adam which way he should lie with his Wife, though they were the first married Couple in the world; therefore I say, that this verse is superfluous and base, and the gloss far more filthy; for the Scripture of God should not mention a thing so natural to men, especially in the seventh age of the world; and which is not only natural to men, but also to bruit beasts and birds.  
Now speak thou Moor, who art beyond the Seas; Dost thou not observe the bashfulness which the Camels use in this Act, for when the Male will Couple with the Female, he never doth it but in the night, and in some obscure place, where he may not be seen of Man or beast, and if such modesty or bashfulness be found amongst bruit beasts, how much more ought it to be used amongst men.  
Likewise the Alcoran sets down another filthiness and baseness, saying in the first Chapter of the first Book, that the Moor who repudiats and puts away his wife once, yea twice, may take her again, if the parties be agreed; but if he puts her away the third time, he cannot take her again, until she have known another husband. Now tell me, O Moor, if thou regardest God, what avails it this woman, that the first and second time she must only return to her husband, and that the third time she may not return until she have lain with another husband? for it seems to be very void of Reason, and is an immodest, and a very superfluous expression; and it doth not become God or a Prophet to speak of such things: this is what he saith in the first Chapter of the first book; The words are in Arabic thus, O Attalcaco, etc. (i. e.) that a woman repudiated once, or twice, may return to her husband, but if she be repudiated the third time, she cannot return to her former husband, until another husband hath had to do with her.  
Likewise, the Alcoran says, and lays down many superfluous things, which have no reason in them, and are altogether unnecessary, as is the story of King Alexander, whom they call in Arabic, Dulzarnaini, in the twelfth Chapter of the second-Book, where he says that this King Alexander went to the place where the Sun setteth, and from whence it riseth, and that he daily saw the Sun set in a hot Fountain; the which oppugneth Philosophy. Likewise in the same Chapter he relates another story of what befell Moses, and his servant, and Enoch, whom they call in Arabic, Alhadir; of which story there is no mention in all the Bible. Now tell me, O Moor, who art an ginger, whether it be consonant to Reason and truth, that the Sun which is in the fourth heaven, should daily set in a hot or a cold fountain? doth it not appear to thee, O Moor, to be against Astrology and Reason? Likewise he tells another story of King Alexander, in the same Chapter, how he locked up the Lake with bars of Iron, and melted Lead, that those of Gog and Magog might not pass; divers other the like stories the Alcoran mentions, which are unreasonable, and altogether needless, and which I omit, because I would not be too tedious.  
But observe and consider, O Moor, that if the said Histories were true, they would all be found in the Bible; but because they are not true, therefore are they not found any where but in the Alcoran, and not in any Authentic writings; wherefore, I say, that Muhamed had done enough is he had inserted into his Alcoran the histories which are in the Bible. But in regard he put down nothing, but what the two Cutlers told him, he hath inserted stories like the persons. Now speak, O Moor, and compare the histories which Moses mentioneth in his five Books, called in Arabic the Thora, and observe their order, and their Chapters, and how they follow each other in order and good Computation, and what distance of time there was from Adam unto Noah, and from Noah unto the Deluge, and from the Deluge unto Abraham, and from Abraham to Moses, and from Moses unto David, and from David to Jesus Christ our Lord; without failing in a day or a moment of Time; whence it truly appears that it is Divine, and truly inspired by God, and ordained by his will, and then, O Moor, observe the order of the histories of the Alcoran, and thou shalt see that he keeps no order or succession of time, for he puts the history of Abraham before that of Noah, and the history of Joseph before Abraham, and the history of David before Moses, and doth not make the Account true, for he says that Mary the Sister of Aaron was the Mother of Jesus Christ, and that the Virgin Mary was the sister of Moses and Aaron, wherein his accout faileth above 1500. years. Thou shouldest likewise, O Moor, consider, that Moses hath set down the History of the Creation of the World once, in the first Chapter of Genesis, and sets down the History of Adam and Eve, once, and how they sinned, and were cast out into the earth, once in a Chapter by itself; he hath also set down the history of Noah, and of the Deluge, and of the Ark once, so also are set down the Histories of Abraham, Lot, Jacob, Joseph, Moses, David, and of all the Patriarches and Prophets, each history once, and each orderly in its Chapter; and thou wilt see, O Moor, and observe that Muhamed sets down the said histories in the Alcoran, 12. 15. 16. 20. times, yea, even without order, for he puts the last first, and the first last; and so thou wilt come to know, that the Alcoran is not of God, nor sent from God by his Angel, as Muhamed says.  
Now tell me, O Moor, what availeth it, or what Reason is there to insert the same History so often, and every time in Rymes and Consonance, after the manner of measured verses; Hence it was that they of Mecca, and the Jews of Medina said, that this Alcoran was nothing but old stories put in Rhyme by Muhamed, who was a Poet; and this saying is in many places of the Alcoran. I think above a hundred, calling him in Arabic, Sair, which we call a Poet; and thus, O Moor, I tell thee, that thou hast no other answer but silence. And thus thou mayest come to know the Truth, and how unprofitable it is to set down the same history so often, and to make many verses of one thing, thereby to make the writing larger.  
furthermore thou oughtest, O Moor, to consider and observe the order which is in the Holy Evangelists of Matthew, Mark, Luke and John, and how they succeed each other in order with their Chapters, Acts, Mysteries, and Miracles, and how every one is inserted according to its order and reason, and how all the Acts and Miracles are done, and set down in their places, which is a most necessary thing and not superfluous, and shows that the Evangelists are of God, and the work of the Holy Ghost; not forged by Cutlers whom Muhamed thought were learned men, and of whom he learned, and daily wrote down what they dictated and taught him; whereby they ruined Muhamed, and made him insert so many vanities in his Alcoran.  
Likewise, O Moor, thou shouldest consider and observe the Miracles which are set down in the five Books of Moses, which Moses did, and which thy Alcoran mentions, and likewise consider the Miracles which Jesus Christ wrought, which are related in the Evangelists, and which the Alcoran also mentions, and thou wilt see, O Moor, what difference there is between those Miracles, and the Miracles which Muhamed says he wrote, as you may see by some miracles undermentioned which Muhamed did, which when I have related to thee, thou wilt, O Moor, come to know and observe, that the Miracles which were done by Moses, and by Jesus Christ, were done of Charity, and according to the need or want which required them, and thou wilt see that they were divine, true, and supernatural, and done in the presence of thousands of men and women, and on the other side thou wilt see, that Muhamed's miracles were done needlessly, without Charity, and not in the presence of multitudes of men, no not of a few, but only done and testified by himself alone; for we do not read of any miracle of Muhamed done in the presence of other men, but only himself says it, as is the miracle of the Dream or Vision, and of Alborack, and of the Angel when he came to him, and several others, which I will relate here, amongst which miracles you shall not find one man to witness any one Miracle of all those which he hath written.  
The first Miracle is that which is mentioned above, in the first Chapter of Muhamed's life, when the Angel Gabriel launched his stomach, and pulled out his heart, and took out the black coat, as we have related above; concerning which Miracle, we do not read in all the Law of the Moors, that any one saw it done.  
The second Miracle is that which Muhamed reports of the Cloud; the book Azar says, that Muhamed travelling with the Camels of his Master, Gaddiza's husband, in the journey one day it chanced to be very hot, through the great Sunshine, and a Cloud settled over Muhameds' head, and followed him, and over-shadowed him all the way. Muhamed says, this happened, when he was 16. or 17. years old, but doth not allege any witness, that saw the Cloud follow him, and overshadow him.  
The third Miracle was, when the aforesaid Angel came to him to the Cave and saluted him, and began to give him the Law and the Alcoran, as it is said in the first Chapter of Muhamed's Law.  
The fourth Miracle was that where Muhamed says, that the beasts, stones, trees, and birds greeted him, and spoke to him. The book Azar says, that when Muhamed had received the Embassage from the Angel Gabriel in the said Cave, as he returned home, all the beasts, birds, trees, and stones greeted him, and said to him, Rejoice, O Muhamed, for thou art the Prophet, and messenger of God, and that Muhamed going alongst the Path, there lay the Trunk of a Tree in the way, insomuch that Muhamed was about to turn another way, but because he should not go out of his way, the tree was cleft asunder in the midst, and so Muhamed passed through the middle of the tree, and assoon as he was passed, the tree grew together again as it was before; all this Muhamed says happened to him, and yet there was no one saw it; neither were these Miracles at all needful, nor done of Charity, nor in the presence of others.  
The fift Miracle was when the Trees came to be a shadow unto Muhamed, and after they had shadowed him, they returned to their own places again at his command; In the Suné it is said that Muhamed reported, that being one day uncovered in the fields, he had occasion to untruss, during which the Sun shone so hot on his head, that he was all in a sweat; Whereupon he looked towards certain Trees which were far from him, and called them, and bade them come and shadow him, and he says that at the same instant, there came two trees tearing the earth with their roots, till they came to the place where Muhamed was, and there they shadowed him; and afterward Muhamed commanded the said Trees to return to their places again, the which they did, and the earth closed up again, as it was at first; the words in Arabic, say thus; O Guafidubaique, etc. (i. e.) that Muhamed called the trees to come to him, and by the Divine will they came very obediently with their boughs. And afterwards he commanded them to return to their places with their roots.  
The sixth Miracle was when the Moon divided itself into two pieces; the Alcoran in the Chapter of the Moon, in the fourth book, says, that the Moon divivided itself in the midst; and the gloss, and the book of Azar, upon this Text, say, That Muhamed reported, that one night an Uncle of his called Bugellin, who was the most potent of his Uncles, came and said to him, O Muhamed, if thou wilt do a miracle which I shall require, I will presently become Moor and Musselman, and will believe that thou art a Prophet, unto whom Muhamed answered and said, that he was content. Then his Uncle told him, that if he could make the Moon come to the midst of Heaven, and be in the Full, (whereas she was then, as the said books report, twenty one days old) and if the Moon did divide itself in the midst, and come out of Heaven to the Earth, and those two pieces go, the one through the hole of one of Muhameds' sleeves, and the other piece through the hole of the other sleeve, and both pieces come out of the Choler of Muhameds' Coat, speaking and saying that Muhamed was the Prophet of God, and join themselves together again, and return again to heaven where they were at first; if he did all this, he promised to be converted, and to become a Moor and Musselman. The Books aforesaid say, that Muhamed prayed unto God, and beseeched him for his Divine power to do all that his Uncle demanded, and they say, that the Moon presently came into the midst of heaven, full, and divided itself in the midst, and descended, and did what is above recited; and after all was done, his Uncle answered, saying, that it was all done by the Art of negromancy; these words the said Chapter there mentions, and in Arabic they are thus, Ogua iniaran aeyten: (i. e.) the wicked say, that it was a manifest sorcery.  
The seventh Miracle was, when the trunk of the Palm tree wept; the book of Azar says, that the night when Muhamed departed from Mecca to go to Medina, (which departure the Moors call Alhigera (i e.) Lapidation, or banishment;) Muhamed had a dry Trunk of a Palm tree in his house, and because that the night of his departure after midnight the Trunk was very moist, Muhamed called the Moors, and desired them to come and see a great miracle. The Moors answered, that they desired nothing else but to see Miracles, than he brought them all where the trunk lay, and bade them touch the Trunk with their hands, and see how the Trunk wept for Muhameds' departure.  
These are his greatest miracles, and the most authentic amongst the Moors. Muhamed says, that he did all the Miracles , but he doth not mention any witness that saw any one of them done; Concerning which Miracles there might be great arguments made, which I omit, for fear of being too tedious, but shall leave them to the Readers own judgement, that I may conclude this Chapter; for if I should set down all the Miracles which we read of, and are reported in the Suné to be done by Muhamed, they could not be comprised in twenty five quires of paper; for the Suné, and all the six books report, that Muhamed did a thousand such Miracles.   

CHAP. XI.  
The Eleventh Chapter treateth how the Christian faith is approved for good, holy, and true, and given by God, by the very Alcoran and Suné of Muhamed.  
THe Alcoran testifieth that Jesus Christ our Lord is the most excellent Prophet that ever came into the world, and that his blessed mother Mary was a Virgin, and brought him forth in her Virginity, and that when she was a little maiden of three years of age she went into the temple to serve God, and was attended by Angels, and talked and conversed with Angels in the temple, and that she was brought up, in the temple, and fed on celestial food, and was saluted by the Angel Gabriel, who declared unto her that she was the best of the women of all nations, and that she should conceive of the holy Ghost, and should bring forth Jesus Christ the word of God, who should be a great Prophet, and be endowed with all graces. Likewise the Angelic salutation is in the Alcoran, and the words which the Virgin and the Angel had together, as they are in the Gospel; and that the Virgin Mary said how can it be, and that the Angel answered her, the holy Ghost shall come into thee, and the power of the most high shall over-shaddow thee; and that the Virgin Mary consented, and was impregnated by the operation of the holy Ghost; and that Jesus Christ our Lord was born of a most glorious and miraculous birth; and that he did all supernatural miracles; died, risen again, and ascended to heaven by his own power; and how he must come again to the earth to judgement as the true Judge; and that his disciples were holy men, and wrought divers miracles, raising the dead, and healing incurable diseases, and mentioneth some Saints and Christian Martyrs; All this above, I will prove by the Alcoran and the Suné.  
Furthermore in the first Chapter of the first book he says in Arabic thus; O delique, etc. (i. e.) That the bible, to wit, the old and new testament, is the Law and way of the just; likewise in the same Chapter he says in Arabic, qualazai atenne, etc. (i. e.) We God gave the scripture to Jesus Christ, and assisted him by the holy Spirit; the same words he says a little further in the same Chapter. In the second Chapter of the first book he says in Arabic thus, Onezele haleique, etc. (i. e.) that God inspired the Alcoran into Muhamed, and sent the Thora and the Gospel for a Law and way unto men. In the 4th Chapter of the first book he says in Arabic, thus, Ogua attenne, etc. (i. e.) we God have given the Gospel to Jesus Christ, a way, light, and salvation to men, and they who will not submit to what God hath given, shall be condemned. In several other places of the Alcoran and the Suné he says, that the Thora of Moors, and the Gospel of Jesus Christ, came from God, for a Law, salvation, and Light unto men; and thus I have proved that the Law of Jesus Christ is in the Alcoran, approved for good and holy.  
Concerning the blessed Virgin Mary, in the second Chapter of the first Book, which is called the Chapter of the generation of Joakim the Father of the Virgin Mary, he says in Arabic thus, O Guait calet, etc. (i. e.) That when Anne, Joakims wife, was with child of the Virgin Mary, she said, O, my Creator, I freely offer unto thy service what I bear in my womb, therefore hear me, O Lord, for thou givest ear, and art wise; and when her time was out, she brought forth a woman child, which birth was holy, and she called the child Mary, and prayed God that she and her child might be protected and defended from the temptations of the Devil; and the Commentators on the Alcoran, say and conclude on this place, that only Jesus Christ and Mary his Mother, were exempted from the temptation of the Devil, and they firmly hold that the Virgin Mary was Conceived without original sin; in the said Chapter he says that the Virgin Mary came to divine service at the Temple, when she was a little Maiden, and lived there a most holy life, and that Zacharias the Father of St. John Baptist had the tuition of her, and that she was fed, and nourished with Celestial food, and that Angels discoursed and conversed with her. The Arabic says thus, Ogua id, etc. (i. e.) That the Angel said, O Marry, God hath chosen, and purified thee, and exalted thee above all the women of all generations, and presently he mentions, that she was saluted by the Angel Gabriel, and that the Angel Gabriel told and discovered to her the mystery of the Incarnation, and that she answered the Angel, and did consent, and was with child; in which words, is contained the Ave Marie, and all that which the Holy Gospel relates, he says in Arabic thus, Ogua Zaleti, etc. which is the Salutation, and all that which St. Luke in his Gospel sets down about the mystery of the Incarnation, verbatim.  
Concerning the glorious Nativity of our Lord Jesus Christ, he makes mention in the first Chapter of the third Book, wherein he again relates the Salutation, and all the mystery of the Nativity, which birth was most miraculous, and joyful, and the Moors in Arabic call it Almilid, and the Moors and Musselmen all the world over do annually that night use great feasting, dancing, and great melody, especially in the Moresque or mosk of Sciativia in the Kingdom of Valentia; and of this glorious Nativity the Alcoran says in Arabic in the said first Chapter of the third Book, thus, O Fane dehe, etc. (i. e.) That when the Virgin Mary was in Labour, she lay under a Palm tree; the glossers say, that this tree had been dry 30. years; and the Chapter goes on, and says, that when Jesus Christ was born, he told his Mother, that if she would shake the tree, there should presently good and ripe Dates fall from it; the which she did, and the tree became green, and brought forth good ripe Dates; the Moors say that this Palmtree groweth to this day, and is fresh and green, and doth annually bring forth dates. I Relate this, to the end that we may see how great reverence the Moors bear to Jesus Christ, and do esteem him more than any Saint or Prophet in the world, which the Alcoran testifies in the second Chapter, and fourth Chapter of the first Book saying, that Jesus Christ knew the secrets of men's hearts, raised the dead, healed incurable diseases, and caused the blind to see, and the dumb to speak; all which the Alcoran says not of Muhamed, nor of any other Prophet; Furthermore the Alcoran sets down divers excellencies of Christ's Disciples, whom he calls haguarquin (i. e.) pure, and chaste; and says that they did miracles above nature, as he writes in the eighteenth Chapter of the third Book, that St. Matthew, St. Peter, and St. Paul, did two miracles in Antioch, viz. That they cured a man of a Leprosy, and raised the King's daughter, who had been dead five days, by which miracles all the men of Antioch were converted to the faith of Jesus Christ; which story the Moors read in the Arabic, but understand it not; in Arabic it is thus: Ogua drib Lehum, etc. Which is in prose, as the Glosserson the Alcoran say; that St. Peter, and St. Matthew, (other interpreters say, that they were St. Peter, and St. John, but they all say that St. Peter and another Apostle,) went to the City of Antioch, and without the City found a man full of Leprosy, who was called Habib Anajar, a very rich man, but because of his disease he dwelled out of the City; unto whom the two Apostles spoke, and said, that if he believed in Jesus Christ and his Law, they would cure him; and he was content, and thereupon believed, and was Baptised, and was presently cured, and seeing himself cured he led the Apostles to his house, and set meat before them, and laid them down a thousand Crowns of gold, for a gratification of his health; the Apostles bade him take away his money, in regard that they did not those things for money, but for love of their Master Jesus Christ; The Text in Arabic says thus, Oguagee minazca, etc. (i. e.) That when this man saw that he was healed, he went about the City, crying with a loud voice, saying, O, my people, follow these messengers, who lead you to the true Law, and cure without money; all this the Text relates, and proceeds, saying, that because he cried after this manner, the King took him and martyred him, and the Text says, that as soon as this Martyr died, he went to Paradise, and then he said, I would to God that my nation knew, that I am in Paradise, and do discourse among the honourable, my sins having been pardoned; these words in Arabic are, Ozule yalli te caumi, etc. and the history proceeds in the same Chapter, and says, that this King after he had martyred this man, took the two Disciples, and put them in prison, but they were presently helped out by a third man; in Arabic the Text says thus, O faahazezne-bicelicin, (i. e.) That God sent them a third man for to help them. The Interpreters say, that doubtless this third man was St. Paul: and the gloss says, that the assistance that Paul did unto the two Apostles, was, that he went to the King, and told him, that he had heard that his Majesty had imprisoned two of the Disciples of Jesus Christ, the King answered that it was true, then St. Paul prayed the King, that his Majesty would be pleased to do him a favour, which was, to let the two Disciples be fetched from prison, and brought into his presence, because he would examine them what manner of men they were, what Law they Preached, and what miracles they wrought, and that it might be they were delusions; whereupon the King caused them to be fetched out, and brought before him and St. Paul: then St. Paul began to examine them, as though he had not known them, and asked them what Law they Preached, and what miracles they wrought; and they answered that they Preached the Law of Jesus Christ, and that in the name and by the power of Jesus Christ, they gave sight to the blind, and raised the dead; then St. Paul desired the King to let one born blind be called for, and there was presently a child brought in of five years of age, stark blind; and St. Paul said to the King, O King, let us go to some of your Idols, and their we shall see this miracle; he says, that they went to the Temple, and their Paul desired the King, to pray to his Idols to heal the blind; Whereupon the King prayed to his Idols to heal the blind child, which they did not; then said he, heal him ye, and I will believe in the God whom ye preach: then St. Peter took the blind child and healed him, and the blind came in seeing, with fairer eyes than any one in the City; then the King told them, that if they would raise his daughter which had been dead five days, he would become Christian, and all his people likewise, and the Glossers say, that at the same time they also raised his said Daughter, and that all the people of Antioch were thereupon converted; The Text and the gloss of the Alcoran relate all this above; now tell me, O Moor, who bearest great devotion to this Chapter, and which amongst the Moors is in as great esteem and value as the Gospel of St. John is amongst the Christians, tell me what think you of this above, which you never understood? behold how thy Alcoran testifies that the Apostles are Saints, and that St. Paul did what is aforesaid; and for the Martyr, the Text of this Chapter testifies, that he went into Paradise for being martyred, and for dying in the faith of Jesus Christ; why tarriest thou then? O Moor, why dost thou not become a Christian? that thou mayest go to the place where this Christian Martyr is. I believe that divers Moors hear this aforesaid, but do not believe it; but bid thou the Moor which denies it, to read the gloss of Alzamaxeri, and the gloss of Buhatia, and if he do not find what I have set down above, word for word in the said two glosses, let him call me the greatest liar in the world; This History his Grace Martin Gartia, Lord Bishop of Barchinone hath set down in his Book of the Alcoran, which I translated out of Arabic, into the Spanish tongue by his Grace's command, and himself hath the said two Arabic glossaries.  
Ye must know that the Alcoran holds forth and attributes three excellencies to our Lord Jesus Christ, which it doth not give to any other of the Prophets; not to Moses, Abraham, David, no nor to Muhamed.  
The first is that which the Alcoran mentions in the second Chapter of the first Book, viz. That he ascended to Heaven in Soul and Body, and upon this place the Suné says that he must come into the world to judge as a just Judge; in Arabic, and the Suné he says thus, Oguayniziolo, etc. (i. e) that Jesus the Son of Mary shall come down to the earth, and shall be a just Judge therein.  
The second excellency which the Alcoran attributes to Jesus Christ is, that it calls him, Calimethuallah (i e.) The word of God.  
The third is, that he is called in the Alcoran, Rohc alkodus allah (i. e.) The holy Spirit of God: of which two names never was any man worthy, nor ever will be; so that having proved that Jesus Christ is the word of God, and the holy Spirit of God, it is proved that Jesus Christ is the Son of God, and very God; This appears in the third Chapter of the first Book of the Alcoran, which in Arabic runs thus, Omet mazeho, etc. (i. e.) The Messras Jesus the Son of Mary, is no other than the word of God sent to Mary, the Spirit of God himself, and the messenger of God; by which words, O Moor, thou mayest see that he declares that Jesus Christ is God and Man.   

CHAP. XII.  
The twelfth and last Chapter treateth and showeth, that Christians should not wonder why Muhamed's Sect hath so propagated, and that the Moors should not be so presumptuous, and say (as they usually do) that if their Religion were not good it had never propagated so much, for that reason is of no weight; It likewise showeth how Muhamed's Disciples carried themselves after his death; and what discords, contests, and murders were practised amongst them for dominion, and the Vanities of this world; and to become Kings, Califs, and great Potentates.  
NOw, to the end that Christians may not have occasion or ground to wonder, and much less the Moors to presume, I will lay down three causes whereby the Sect of the Moors hath propagated and augmented, but not by any goodness in itself.  
The first cause was, that Muhamed began and instituted this Law or Religion of the Moors, in a Nation very rustic, ignorant, beastly, and Idolatrous; being men void and destitute of all knowledge and understanding, for amongst that people were no Logicians, Astrologers, Philosophers, nor Physicians, but they were all earthly, given to eating, drinking, and luxury; an ignorant and rude people, as the Alcoran calls them, in the first Chapter of the first Book, in Arabic, Sufeha (i e.) ignorant people; The Country likewise was full of Idolaters aswell in Arabia the happy, as in Arabia the great, and throughout all Persia and Armenia, where were twelve sorts or Sects of Idolaters, as we shown in the first Chapter of this book, some of them worshipped a tree, unto which they Sacrificed, and annually celebrated Feasts, and a kind of Easter, which tree they called Detulanger, the Lord and Captain of the Province where this tree was, in Muhamed's time was called Azamahinali. Others worshipped a great statue made of a black metal, which was three fathoms long, this Idol was called Bohinum, and it was in the Province of Armenia, the Lord and Captain of this Idol, in Muhameds' time was called Alquazad. Others in Armenia worshipped the Sun, and the Prince of that people was called, Sanharben Carquar. They of Mecca, and the Provinces adjacent, worshipped Alzete and Alluza, as we have said before; so that Muhamed began his Sect amongst the most blockish people in the world, and unto these Muhamed gave to understand that they were Idolaters, and that they ought to worship the God of heaven and earth, who was the true God, who had Created the Heavens, the Planets, the earth, and the waters; that caused rain to fall from heaven, and fruits to proceed from the earth, for Man, and beast; that God who caused men to die, and after death to rise again, for to reward every man according to his deserts, with glory or punishment; that God who created the Paradises, with so many excellent things for the blessed; and that God who created Hell, with so many Torments for the Damned. All which they of Mecca, and the other Idolaters denied; and by his preaching this aforesaid to them, (which is the Contents of half the Alcoran) diverse began to believe in Muhameds'. Law or Sect; many likewise were induced to believe Muhamed, by reason of the great boasting and threatening which he used, when he read the Alcoran, and the scrolls of the Punishment of their predecessors, viz. Those who are drowned in the world by the Deluge, and who escaped in the Ark of Noah; also the People of Lot, and of the five Cities which are very near unto Mecca; he also threatened, and terrified them with the example of Pharaohs People, and the nine plagues which God sent upon them, and told them how they were swallowed up in the Sea, because they did not believe in Moses; he also terrified them with the pains of Hell, and with the horror of the things which he writes of Hell; which is obvious in divers chapters of the Alcoran; and thus they believed in Muhamed, and were persuaded that he who Created all things, and hath power over all, was the true God; so that whereas Muhamed converted them to his own opinion, and made them know nine Articles of the Christian faith, and those other things of the Christian faith expressed in the precedent Chapter, if he had as well given them knowledge of the whole Christian faith, and had enjoined them to believe all the 12. Articles, and be Baptised, he had done very well, and they had all been Christians; but he would not do so, because he could not that way have made himself so great as he did. The immoderate ambition wherewith Muhamed was transported, hath undone the Moors, and been the cause of his own and their error, and utter perdition.  
Yet this we must believe, that the Moors who believed in God, and acknowledged that he who Created all things visible, and invisible, was God, did acknowledge and believe the Prophets, Patriarches, and Messengers of God, and believed the Scriptures which God sent by his servants, and also gave credit to the Evangelists, the Thora, and the Psalter, and believed Jesus Christ, and the other things above mentioned; so that I say, that although Muhamed in his time did some wicked things, as we have said before, for which divers Moors were offended at him, yet nevertheless, they never lost the faith which they had of God, and the things aforesaid; for although they were ignorant, they acknowledged that Idolatry was a wicked thing, and the way to destruction, and so they have continued till our days, believing all that Muhamed made them believe; Wherefore I say, that if Muhamed would, the Moors had believed in Jesus Christ, and had been all saved; but he conceived, that if they had believed truly, he should not have been reputed for a Prophet, nor a Lawgiver, nor a great Lord, and this detestable Ambition deceived Muhamed, and after him deceived his Disciples, as here under will appear; so that Muhamed made the Moors believe a great part of the Christian Law, but not all, for fear lest they should become Christians; & he also made them believe a great part of the Jewish Law, but not all, for fear lest they should become Jew's; and made them also believe the Alcoran and the Suné, and so many other fooleries, which we have mentioned above, that he might make them Moores and Musselmen.  
In this manner the Sect of the Moors increased, not by any reason or excellency it had in itself; for if Muhamed had begun his Sect among Philosophers, Logicians, and Astrologers, and a Nation that had had any Law, it had never had any progress; the which the Apostles of Jesus Christ did; for they preached the faith of Jesus Christ amongst the most learned of all the Jews, and amongst the Astrologers, Logicians, and Philosophers of the Gentiles, yea, without Arms or Battles, and only by their preaching the Law of Jesus Christ, and his Gospel, and by their miracles, they converted all the World to the Catholic and Christian faith; besides, the Disciples of Jesus Christ, wrought not that conversion merely by preaching, and doing miracles, but also by disputing and arguing of the truth, and by confuting Heretics and wicked men, who gainsaid them; and thus the Christian faith was agitated and exalted by disputations, until it enlightened all places, the which the Law or sect of Muhamed cannot endure; for Muhameds' sect will not be questioned by Disputation, nor be examined by natural reason; for so the Alcoran commands in the ninth Chapter of the third Book, where he says; Guale tugedilo, etc. (i. e.) never dispute you with the Jews or Christians; Wherefore I say, and conclude, that Muhamed withdrew the People of Mecca and Arabia from the error of Idolatry, and brought them into heresy, doing like those who administer fatal Physic, which they hid in good tooth some food, and they who eat thereof thinking they eat some delicate Cates are poisoned. Thus did Muhamed introducing and mingling his false Law, and his Impostures, and delusions among the holy and good things of the Old and New Testament, yea, with things of the Law of Nature, and so he made a Law and Sect which destroys those eternally that believe it, even as adulterated medicines kill those that take them. And let this be sufficient for the first cause or reason of the propagation of Muhameds' Law.  
The second Cause of the growth and increase of Muhamed's Law was thus; Muhamed seeing that divers rebelled against him for the causes aforesaid, and returned to their former opinions, and required him to do miracles, and to cause signs to appear from heaven, as Noah did with the Ark, and Moses who caused Manna to fall from heaven forty years, and made twelve Fountains of water to spring out of a Rock, and divided the red Sea into twelve Passages, and Muhamed not being able to do the like, he thought his Law could not be advanced any other way than by the Sword; to wit, by fight with unbelievers, and bringing them to the obedience of his Law by force; and for that purpose he began to make verses in the Alcoran, saying, that God commanded them to fight against the unbelievers and rebellious, and upon that Argument made a Chapter, which is the third Chapter of the second Book, all in the Terms and commands of a Warrior; Wherein he sets down one verse, which is called the Verse of the Sword, and from this Verse the whole Chapter is called the Chapter of the Sword; which Verse is in Arabic thus; O Zaltihum, etc. (i. e.) slay the Enemies and Unbelievers, and so they shall be tormented, and confounded by you; in the Suné he says thus, Ozatiluanne, etc. (i. e.) Kill them until they all become Moors and believers; Which command Muhamed hath reiterated in divers Chapters of the Alcoran; but indeed he used great policy in it, and brought his purpose about very subtly, to wit, that in such a kind of War there must be some partiality, and certain particular Captains, or otherwise it could not be; for which purpose he sent for ten Men, who were already converted to his Sect, of the chiefest of all Arabia felix, and Arabia magna, men much followed, and potent, and of themselves expert in Arms, and well exercised in the Art of War; the first and chief of them was called Ubequar, the second Homar, and these two were Muhameds' fathers-in-law. The third was called Hozman, who collected the Alcoran. The fourth was Alifrello, a Cousin of Muhamed, and these were all of Muhameds' kindred. The fifth was called Talha. The sixth Azubere. The seventh Zadin. The eighth Zahedin. The ninth Abdorazmen; and the tenth Abuhobeyde. These he convened, and assembled under a Tree abroad in the fields, and there began to preach a Sermon to them, which were too long to repeat here; In brief, he told them that he was sent from God, for to withdraw his People from Idolatry, and that they knew, that there were divers Jews, and several other Rebellious persons who opposed his Law, and that it was necessary that his Law should be advanced and exalted above all other Laws, (which Verse is inserted into the third Chapter of the Sword of the second book) than he read to them the Verses and Chapters which were in the said Alcoran, and told them that God had expressly commanded this way of making war, and that for his part he could do no good in it without having Captains, and Leaders for that purpose.  
These Commanders and Gentlemen found it not good that he should have any other than themselves, and were content to take the charge upon themselves, and to side with Muhumed and those of his party, and resolved to die, both they and theirs in the advancing of the Law of Muhamed, and in making war against their own Fathers, Mothers, Brethren, and Kindred, and thereupon took an oath, and swore to have Muhamed for their Lord, Prophet, and Leader, and he swore likewise to hold them for his sons and brethren, and promised them Paradise, and that they should not be bound to give an account of their sins; this is contained in the 13th Chap. of the 4th Book, where he says in Arabic thus, O idyobeyhune, etc. (i. e.) that Muhameds' disciples swore unto him under the tree; and so Muhamed with his Captains and their followers whom he had already converted, began to make war; and the first encounter which they had, was with 300. Gentlemen of Mecca, near unto a River, called the River of Bedrin, where they of Mecca were all overthrown, and put to the sword; and afterwards Muhamed fought twelve battles against the Jews, until he had vanquished all the Jews which were at Medina, and the Country's adjacent, and those which remained alive, became tributary to the Moors; and so in process of time by wars, bloodshed, and large promises, the sect of Muhamed increased, until he at last conquered Mecca, and all the Country adjacent, and gained likewise all Arabia Felix, and Arrabia Magna, and a great part of Armenia and Persia, before he died; and when he was dead, the Primacy devolved to the Caliph or King Ubequar his father-in-Law, in whose time the strength of the Moors was increased to threescore thousand horsemen; and after this Ubequar, the Dominion came to Homar, Muhameds' second father-in-law; and these two in their times with their Moors gained all the Land of Syria and afric; and in this manner the Law or sect of Muhamed hath spread itself by force of Arms, not by doing Miracles, as the Law of Jesus Christ did.  
The third cause whereby the Law or Sect of Muhamed hath augmented, was by the great promises which Muhamet made to the Moors, and which the Alcoran promiseth, that is to say, the glory of Paradise, as it is declared in the ninth Chapter; the Alcoran promiseth that those Moors which die in War are not dead but living, and that they eat and drink; this he says in the first and second Chapters of the first Book, in Arabic thus, Oguale, etc. (i. e.) Do not think that those who die in War are dead, for they are living with their Creator, eating and drinking; Wherefore the Moors when they make war, choose death as soon as life; and hereupon the Suné says that none that die in this world, when they are out of this life desire to live here again, except those which die in battle, and those (says the Suné,) desire to come again into this world, that they might die again in battle, and enjoy again the great delight which they had in dying; and from thest false promises it is, that the Moors to this day have fought so valiantly, and have gotten dominion over their enemies; and besides, he promiseth them, that all the spoils should be shared equally amongst them, and so also I say, that if the King our Sovereign would promise this one thing unto those who would go beyond the Seas to fight against the Moors, I dare promise before God, that in three years the Christians would Conquer all Africa, and Asia; and this is the third cause whereby the Sect of the Moors hath increased, the which are against God and against our Neighbour, nor hath Jesus Christ commanded any such thing in his Gospel, but Peace, Charity, and Mercy, wherewith he will reward every one that shall deserve it.  
Now, O Moor, observe and consider the propagation of thy Law, and by what means it was, and then observe the propagation of the faith of Jesus Christ, and how it is altogether founded upon Charity and Peace, without shedding of men's blood, without robbing, or turning any man out of his own; but Muhamed in the third Chapter of the second Book says, that they must expel their enemies out of their houses, and behead them, and kill them.  
Now behold O Moor, the difference between these two Laws, and thou will know thy God and save thy soul.  
And the Disciples of Muhamed did not only fight against their enemies, and expelled them from their habitations, and dominions, but also made War amongst themselves, killing each other for to have the Califage and Kingdom, and so I say that (except Ubiquar, and Homar, Muhameds' Fathers-in-Law, who died natural deaths,) all the rest killed each other; the first that died was Hozman, whom Haly caused to be slain that he might be King. Haly also died in the same manner, one Moagua causing him to be killed, and the said Moagua was slain by a son of Haly called Ahoceim, and he was also killed by another, and so one killed another successively, to the number of thirty Caliphs'; of whose differences, deaths, battles, and quarrels, there is a Book written which the Moors in Arabic call, Kitabu almu licu, (i. e.) The Book of the King, which Book they let none read but men of good years, but this Book is not like that which we call the Acts of the Apostles; and thus Muhameds' Sect increased, and spread by the three causes aforesaid, and not by its own goodness.  
Now consider O Moor, the Disciples of Jesus Christ, and what lives they lead after Jesus Christ's Ascension, Preaching and declaring the faith, and doing miracles, without Arms, and without envying each other, yea, only to exalt the faith of Jesus Christ their Lord and Master they were persecuted, and all died Martyrs, not as the Disciples of Muhamed, who as we said killed each other for dominion, and to be Princes in this world; but we must say as doth the Proverb, as was the Captain such were his followers; the which more plainly appears when we say, that even as was our Lord Jesus Christ, the greatest Master, and as were his words, works, and admonitions, (full of purity, chastity, righteousness, peace, and other graces of clemency, mercy, and piety, a friend to the poor, and humble) so also were his holy Disciples, full of purity, and chastity, full of righteousness, patience, charity, friends to the poor, peaceable, and humble, and left all that they had in the world to follow their Master Jesus Christ our Lord, Preaching the Christian Faith to all the world, clothed in sackcloth, armed with nothing but the Holy Ghost, without killing or fight, doing miracles, cleansing the Leprous, healing the sick, impotent, and blind, and raising the dead, as the Alcoran itself testifies, and thus the holy Disciples of Jesus Christ converted all the world, as David says.  
There is no language, tongue or speech,  
Where their sound is not heard,  
In all the earth and Coasts thereof  
Their knowledge is conferred.  
But this was not like Muhamed and his words and works, who was altogether full of pride, vanity, vain glory, Luxury, Revenge, and Cruelty, destitute of all virtue, and charity, estranged and separated from all mercy and pity, full of vices, and void of chastity, insomuch that all his thoughts and studies, were nothing but to kill, rob, and be revenged, and to expel men from their Houses, and Lands, Towns, and Cities, desiring to make himself a great Lord in this world, that he might attain to whatsoever he desired; and such as he was such were his Disciples after him; full of pride, vanity, and vain glory, cruel, avaricious, and Vindicative; which appeared to be true by their carriage towards each other, for one killed another, and others those which followed to be revenged of each other, viz. The Fathers on the Children, and the Children on their Fathers, so that they were all murderers, through their ambition to be Lords, Caliphs', Princes, and Kings.  
We read in the Suné, that Hosman the third Caliph, & Muhameds' Son-in-Law, was slain by the sword of Haly Muhameds' Couzen-german, which sword was empoisoned by Axa Muhameds' wife, so that with Axa's assistance Haly to make himself Caliph, committed cruel murder, for we read in the Suné, that Hosman was slain with the said sword in his own house, and when he was dead was cast on a Dunghill, and there lay three days, neither durst any of his friends touch him, or carry away his dead Corpse till it began to stink: I relate this for to show the great cruelty which Muhameds'. Disciples did practise, and their little charity to this Hosman who was Caliph, and Muhameds' Disciple, and his double son-in-Law (for he had married two of Muhameds' daughters.) Likewise Haly the 4. Caliph was slain, by one of Hosmans' Kinsmen called Moagua, who slew Haly whilst he was making his Zala or prayer in the Mosque, and casting him down, gave him such a blow that he struck his head from his shoulders; and this Mohagua being afterwards Caliph, was killed by one of Halys sons, called Alhuzemi, who was afterwards Caliph; And afterwards this Alhuzemi, who was son of Haly, and Nephew of Muhamed, that is to say, son of his daughter, was afterwards slain by a Kinsman of the said Moagua's, who caused his head to be cut of, and laid in a Platter, and so had it served up several days at his table; and thus this destruction, and slaughter of the Caliphs' continued until the 30th. Caliph, which I prove by the book above quoted called Quietebe Alimeme, that is, the Book of the Caliphs', and Kings, wherefore I conclude and say, as was the Master such were the Disciples; and therefore the Proverb says well, when the head aches, all the Members are distempered also.  
For conclusion I will here insert one Article which I forgot to set down in the Chapter of wives. You must know that Muhamed contracted marriage with the said Axa, who was Ubequar's Daughter, when she was six years old; and consummated the said Marriage with her, when she was but eight years old; which thing I prove by the said book Azar, upon which I would ask thee, O Moor, and would have thee resolve me, whether it was fit for Muhamed to consummate Marriage with a little girl of eight years old? which is almost a homicide, and a sin against nature, especially in such a man as Muhamed, and who at that time had seven wives together. Speak, O Moor, in God's Name, was it not a great vice? and was he not a man Luxurious beyond measure? wherefore, O Moor, I entreat thee to consider all this above, for it is all spoken to give thee light, and to the end that thou mayest come to the knowledge of what thou dost not understand; for the truth is, there are very few of the Alfaquys of the Moors, who understand their own Law, and of the other Moors, not one; and I do assure thee, that what I have written in this Book, is not of malice, but because I thought it necessary to make and collect such a discourse, seeing I had received ability from God to do it, and I render infinite thanks to God, and our Lord Jesus Christ, for that he hath illuminated me by the light of his grace, and hath drawn me from such obscurity, and so great Darkness, and therefore I say with the Prophet David this verse, which he singeth;  
Even as a bird  
Out of the fowlers Ginn  
Escapes away,  
Right so it fares with us,  
Broke are the nets,  
And we have scaped thus.  
I Render thee thanks Almighty God, who livest and reignest for ever and ever, for all thy benefits, and especially O heavenly father, I give thee thanks, for that, not for my merits, but of thy mere mercy, thou hast been pleased to let me have a place in the Company and assembly of Christians: I humbly beseech thee, that with steadfast purpose I may keep the faith which I promised in Baptism, and that so I may have a place amongst thine Elect, in glory, through Jesus Christ our Lord,  
Amen.  
FINIS.