instruction upon every body, but refused it to the depraved, the oppressors, and the voluptuous; nor did he hold intercourse with low persons. [148] اسو لوجي is supposed to be one of Aristotle’s works, which is said to have been translated by _Abenama_, a Saracen, from Greek into Arabic. This translation was found in the library of Damascus, by _Franciscus Roseus_, and at his request rendered into Latin, by _Moses Koras_, a Jew, but in a very barbarous style. This interpretation has perhaps never been published. Soon after, or about the same time, _Petrus Nicolaus ex Castellaneis Faventinus_, a medical man and philosopher, translated the same work from Arabic into Latin; this new version was published with a dedication to Leo X., in 1718, by the above-said Franciscus Roseus. As it did not appear a sufficiently neat composition, _Jacobus Carpentarius Claromontanus Bellovacus_, a Parisian philosopher, who was ignorant of Arabic, published, in 1571, an emendated edition, or rather a meta-phrase of this work, under the title: _Aristotelis libri XIV de secretiore parte divinæ sapientiæ secundum Ægyptios_. Some preferred to the latter the more exact although less elegant version of Petrus Nicolaus, new editions of which appeared in 1591 and 1593――(see upon this subject the _Bibliotheca Græca_ of _Fabricius_, edit. of Harles, vol. III. pp. 278-279, and the preface of the edition of Carpentarius). The Arabic text of the work is in the Royal library of Paris, under the title ثيو لوجيا. [149] See pp. 105-106. [150] See pp. 3 and 80. [151] ملک اشعرای عرب. This is not quite correct: Muhammed introduces in his Koran (ch. XXXVI. v. 69) the Lord saying: “We have not taught Muhammed the art of poetry; nor is it expedient for him to be a poet. This book is no other than an admonition from God, and a perspicuous Koran.” The Arabian prophet, according to the best accounts, liked to hear poetry read, but never perused any himself, although he frequently spoke in the metre called رجز _rijez_. The only Arabic verse which he often repeated was the celebrated one from the poem of Lebid: _Is not every thing, except God vain?_ Aisha, his favorite consort, declares in the traditions, that he hated verses, and never recited one correctly. One day he attempted to quote the known verse of an Arabian poet: _The days bring to thee news that thou dost not know; And some man brings news the spirit of which he doth not understand._ But he altered somewhat the order of the last words. “Prophet of God!” said Abu bekr, “the verse runs not so.” Muhammed answered: “I am no poet.”――(_Gemäldesaal Mosl. Herrscher, I^{ter} Band, Seite 230._) [152] छलन _chhalana_, “tricking, deceiving.”