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Recently, our scholarly understanding of how religion was studied during the seventeenth century has changed. Contributions made by historians of scholarship have provided a more detailed picture through studies of the emerging genre of the history of idolatry. This article, however, looks at another new but overlooked genre in the seventeenth century: the religious catalogue. It does so through an examination of the most popular compendium of the age: the Scottish-born, England-based Alexander Ross's Pansebeia: Or, A View of All the Religions (1653). Ross's work contains the first attempt to comprehend and understand religious diversity on an exhaustive scale. Using Pansebeia, we can tell a story of how religious compendia gave the embattled, anxious Christian the information necessary to defend themselves against the threat of religious diversity in the seventeenth century, and which unintentionally contributed to the emergence of the modern concept of \"religion\" as a distinct sets of theological beliefs and rituals.

The first translation of the Koran into English appeared in 1649, the first year of the Commonwealth. The political and religious significance of the publication was then and remains contested. In this essay, Mordechai Feingold traces the history of the translation's appearance, describing the personages and motivations involved with the publication and its reception. Arguing that Thomas Ross is the likeliest editor, he challenges an alternative identification of those responsible for the translation and paratexts. Feingold surveys the critical reception of the edition, which appears to have been partisan rather than principled, and concludes with a description of rival editions proposed by contemporary Arabists.

The first translation of the Koran into English appeared in 1649, the first year of the Commonwealth. The political and religious significance of the publication was then and remains contested. In this essay, Mordechai Feingold traces the history of the translations appearance, describing the personages and motivations involved with the publication and its reception. Arguing that Thomas Ross is the likeliest editor, he challenges an alternative identification of those responsible for the translation and paratexts. Feingold surveys the critical reception of the edition, which appears to have been partisan rather than principled, and concludes with a description of rival editions proposed by contemporary Arabists.

This note presents evidence confirming Alexander Ross as the translator of the 1649 English Quran. It refers to contemporary material from the TNA and the Hartlib letters, as well as to George Sale's 1734 translation of the Quran. Adapted from the source document.

(1699–1784), published a lengthy pastoral in Scots entitled The Fortunate Shepherdess (1768; or Helenore, or The

A Memorial Service will be held at 2:30 p.m. Tuesday, August 4, 2015 at the Diamond Street Home of Wappner Funeral Directors, 98 S. Diamond Street, Mansfield conducted by Pastor Terry Medina.