who endeavour to make our signs of none effect shall be the inhabitants of hell. We have sent no apostle, or prophet, before thee, but, when he read, Satan suggested some error in his reading. But God shall make void that which Satan hath suggested: then shall GoD confirm his signs; for God is knowing and wise. But this he permitteth, that he may make that which Satan hath suggested, a temptation unto those in whose hearts there is an infirmity, and whose hearts are hardened (for the ungodly are certainly in a wide disagreement from the truth): and that they on whom knowledge hath been bestowed may know that this book is the truth from thy LoRD, and may believe therein; and that their hearts may acquiesce in the same: for GoD is surely the director of those who believe, into the right way. But the infidels will not cease to doubt concerning it, until the hour of judgment cometh suddenly upon them; or until the punishment of a grievous day overtake them. On that day the kingdom shall be GoD's: he shall judge between them. And they who shall have believed, and shall have wrought righteousness, shall be in gardens of pleasure; but they who shall have disbelieved, and shall have charged our signs with falsehood, those shall suffer a shameful punishment. And as to those who shall have fled their country for the sake of God's true religion, and afterwards shall have been slain, or shall have died; on them will GOD bestow an excellent provision; and GoD is the best provider. He will surely introduce them with an introduction with which they shall be well pleased;† for God is knowing aud gracious. This is so. Whoever shall take a vengeance equal to the injury which hath been done him, and shall afterwards be unjustly treated; verily GoD will assist him: for God is merciful, and ready to forgive. This shall be done, for that God causeth the night to succeed the

The occasion of the passage is thus related. Mohammed one day reading the 53d chapter of the Korân, when he came to this verse, What think ye of Allât, and al Uzza, and of Manah the other third goddess? the devil put the following words into his mouth, which he pronounced through inadvertence, or, as some tell us, because he was then half asleep,' viz. These are the most high and beauteous damsels, whose intercession is to be hoped for. The Koreish, who were sitting near Mohammed, greatly rejoiced at what they had heard, and when he had finished the chapter, joined with him and his followers in making their adoration: but the prophet being acquainted by the angel Gabriel with the reason of their compliance, and with what he had uttered, was deeply concerned at his mistake, till this verse was revealed for his consolation."

We are told however by al Beidâwi, that the more intelligent and accurate persons reject the aforesaid story; and the verb, here translated read, signifying also to wish for any thing, they interpret the passage of the suggestions of the devil to debauch the affections of these holy persons, or to employ their minds in vain wishes and desires.

"Or, a day which maketh childless; by which some great misfortune in war is expressed: as the overthrow the infidels received at Bedr. Some suppose the resurrection is here intended.

"Then will the balance be in the hand of God. He will judge between mortals."Savary.

"He will introduce them into an abode that shall enchant them. He is wise and gracious."-Savary.

And shall not take a more severe revenge than the fact deserves.

By the aggressor's seeking to revenge himself again of the person injured, by offering him some further violence.

The passage seems to relate to the vengeance which the Moslems should take of the infidels, for their unjust persecution of them.

⚫ Al Beidawi, Jallalo'ddin, Yahya, &c. See chap. 16, p. 223.

day, and he causeth the day to succeed the night; and for that God both heareth and seeth. This, because God is truth, and because what they invoke besides him is vanity; and for that God is the high, the mighty. Dost thou not see that God sendeth down water from heaven, and the earth becometh green? for God is gracious and wise. Unto him belongeth whatsoever is in heaven and on earth: and GoD is self-sufficient, worthy to be praised. Dost thou not see that God hath subjected whatever is in the earth to your service, and also the ships which sail in the sea, by his command? And he withholdeth the heaven that it fall not on the earth, unless by nis permission: for God is gracious unto mankind, and merciful. It is he who hath given you life, and will hereafter cause you to die; afterwards he will again raise you to life, at the resurrection: but man is surely ungrateful. Unto the professors of every religion have we appointed certain rites, which they observe. Let them not therefore dispute with thee concerning this matter: but invite them unto thy LORD: for thou followest the right direction. But if they enter into debate with thee, answer, GoD well knoweth that which ye do: GoD will judge between you on the day of resurrection, concerning that wherein ye now disagree. Dost thou not know that God knoweth whatever is in heaven and on earth? Verily this is written in the book of his decrees: this is easy with GOD. They worship, besides God, that concerning which he hath sent down no convincing proof, and concerning which they have no knowledge: but the unjust doers shall have none to assist them. And when our evident signs are rehearsed unto them, thou mayest perceive, in the countenances of the unbelievers, a disdain thereof: it wanteth little but that they rush with violence on those who rehearse our signs unto them. Say, Shall I declare unto you a worse thing than this? The fire of hell, which God hath threatened unto those who believe not, is worse; and an unhappy journey shall it be thither. O men, a parable is propounded unto you; wherefore hearken unto it. Verily the idols which ye invoke, besides GOD, can never create a single fly, although they were all assembled for that purpose: and if the fly snatch any thing from them, they cannot recover the same from it. Weak is the petitioner, and the petitioned. They judge not of God according to his due estimation: for God is powerful and mighty. GoD chooseth messengers from among the angels, and from among men: for GoD is he who heareth and seeth. He knoweth that which is before them, and that which is behind them: and unto God shall all things return. O true believers, bow down, and

Which it will do at the last day.

The commentators say, that the Arabs used to anoint the images of their gods with some odoriferous composition, and with honey, which the flies ate, though the doors of the temple were carefully shut, getting in at the windows or crevices.

Perhaps Mohammed took this argument from the Jews, who pretend that the temple of Jerusalem, and the sacrifices there offered to the true God, were never annoyed by flies; whereas swarms of those insects infested the heathen temples, being drawn thither by the steam of the sacrifices.

a

Who are the bearers of the divine revelations to the prophets; but ought not to be the objects of worship.

Pirke Aboth, c. 5, sect. vi. vii.

• Vide Selden. de Diis Syris, Synt. 2, c. 6.

prostrate yourselves, and worship your LORD; and work righteousness,. that ye may be happy: and fight in defence of God's true religion, as it behoveth you to fight for the same. He hath chosen you, and hath not imposed on you any difficulty in the religion which he hath given you, the religion of your father Abraham: he hath named you Moslems heretofore, and in this book; that our apostle may be a witness against you at the day of judgment, and that ye may be witnesses against the rest of mankind. Wherefore be ye constant at prayer; and give alms: and adhere firmly unto God. He is your master; and he is the best master, and the best protector.*

CHAPTER XXIII.

INTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA.

IN THE NAME OF THE MOST MERCIFUL GOD.

*[XVIII.] Now are the true believers happy: who humble themselves in their prayer, and who eschew all vain discourse, and who are doers of alms-deeds; and who keep themselves from carnal knowledge of any women except their wives, or the captives which their right hands possess (for as to them they shall be blameless: but whosoever coveteth any woman beyond these, they are transgressors): and who acquit themselves faithfully of their trust, and justly perform their covenant; and who observe their appointed times of prayer: these shall be the heirs, who shall inherit paradise; they shall continue therein for ever. We formerly created man in a finer sort of clay; afterwards we placed him in the form of seed in a sure receptacle:↳ afterwards we made the seed coagulated blood; and we formed the coagulated blood into a piece of flesh: then we formed the piece of flesh into bones and we clothed those bones with flesh: then we produced the same by another creation. Wherefore blessed be God, the most excellent Creator! After this shall ye die: and afterwards shall ye be restored to life, on the day of resurrection. And we have created over you seven heavens and we are not negligent of what we have created. And we send down rain from heaven, by measure; and we cause it to remain on the earth: we are also certainly able to deprive you of the same. And we cause gardens of palm-trees, and vineyards, to spring forth for you by means thereof; wherein ye have many fruits, and whereof ye eat. And

Be immovable in the faith. God is your master. Courage unto the servant, and praise unto the patron!"-Savary.

b viz. The womb.

i. e. Producing a perfect man, composed of soul and body.

+"We accomplished our creation by animating it with life."-Savary.

See cap. 6, p. 108, note c.

Literally, seven paths; by which the heavens are meant, because, according to some expositors, they are the paths of the angels and of the celestial bodies: though the original word also signifies things which are folded or placed like stories one above another, as the Mohammedans suppose the heavens to be.

we also raise for you a tree springing from Mcunt Sinai; which produceth oi!, and a sauce for those who eat. Ye have likewise an instruction in the cattle; we give you to drink of the milk which is in their bellies, and ye receive many advantages from them; and of them do ye eat: and on them, and on ships, are ye carried.* We sent Noah heretofore unto his people, and he said, O my people, serve GoD: ye have no God besides him; will ye therefore not fear the consequence of your worshipping other gods? And the chiefs of his people, who believed not, said, This is no other than a man, as ye are he seeketh to raise himself to a superiority over you. If GOD had pleased to have sent a messenger unto you, he would surely have sent angels: we have not heard this of our forefathers. Verily he is no other than a man disturbed with frenzy: wherefore wait concerning him for a time. Noah said, O LORD, do thou protect me; for that they accuse me of falsehood. And we revealed our orders unto him, saying, Make the ark in our sight; and according to our revelation. And when our decree cometh to be executed, and the oven shall boil and pour forth water, carry into it of every species of animals one pair; and also thy family, except such of them on whom a previous sentence of destruction hath passed: and speak not unto me in behalf of those who have been unjust; for they shall be drowned. And when thou and they who shall be with thee shall go up into the ark, say, Praise be unto God, who hath delivered us from the ungodly people! And say, O LORD, cause me to come down from this ark with a blessed descent; for thou art the best able to bring me down from the same with safety. Verily herein were signs of our omnipotence; and we proved mankind thereby. Afterwards we raised up another generation' after them; and we sent unto them an apostle from among them, who said, Worship GoD: ye have no God besides him; will ye therefore not fear his vengeance? And the chiefs of his people, who believed not, and who denied the meeting of the life to come, and on whom we had bestowed affluence in this present life, said, This is no other than a man, as ye are; he eateth of that whereof ye eat, and he drinketh of that whereof ye drink and if ye obey a man like unto yourselves, ye will surely be sufferers. Doth he threaten you that after ye shall be dead, and shall become dust and bones, ye shall be brought forth alive from your graves? Away, away with that ye are threatened with! There is no other life besides our present life: we die, and we live; and we shall not be raised

'viz. The olive. The gardens near this mountain are yet famous for the excellent fruittrees, of almost all sorts, which grow there.'

The beast more particularly meant in this place is the camel, which is chiefly used for carriage in the East; being called by the Arabs, the landship, on which they pass those seas of sand, the deserts.

They carry you on the earth, as the ships bear you on the sea."—Savary. "Let us shut him up for a time."-Savary.

See chap. 11, p. 177, &c.

"When thou shalt descend from it, put up to him this prayer; Lord! O thou who art the best of guides, deign to bless our outgoing!"-Savary.

Namely, the tribe of Ad, or of Thamud.

viz. The prophet of Hûd, or Sâleh.

• Vide Voyages de Thevenot, liv. 2, ch. 9.

again. This is no other than a man, who deviseth a lie concerning GOD: but we will not believe him. Their apostle said, O LORD, defend me; for that they have accused me of imposture. God answered, After a little while they shall surely repent their obstinacy. Wherefore a severe punishment was justly inflicted on them, and we rendered them like the refuse which is carried down by a stream. Away therefore with the ungodly people! Afterwards we raised up other generations after them. No nation shall be punished before their determined time; neither shall they be respited after. Afterwards we sent our apostles, one after another. So often as their apostle came unto any nation, they charged him with imposture: and we caused them successively to follow one another to destruction; and we made them only subjects of traditional stories.† Away therefore with the unbelieving nations! Afterwards we sent Moses, and Aaron his brother, with our signs and manifest power, unto Pharaoh and his princes: but they proudly refused to believe on him; for they were a haughty people. And they said, Shall we believe on two men like unto ourselves; whose people are our servants? And they accused them of imposture: wherefore they became of the number of those who were destroyed. And we heretofore gave the book of the law unto Moses, that the children of Israel might be directed thereby. And we appointed the son of Mary, and his mother, for a sign and we prepared an abode for them in an elevated part of the earth, being a place of quiet and security, and watered with running springs. O apostles, eat of those things which are good; and work righteousness: for I well know that which ye do. This your religion is one religion; and I am your LORD: wherefore fear me. But men have rent the affair of their religion into various sects: every party rejoiceth in that which they follow. Wherefore leave them in their confusion, until a certain time. Do they think that we hasten unto them the wealth and children which we have abundantly bestowed on them, for their good? But they do not understand. Verily they who stand in awe, for fear of their LORD, and who believe in the signs of their LORD, and who

n

"The cry of the exterminating angel was heard, and, like withered buds, the unbelievers were destroyed."-Savary.

As the Sodomites, Midianites, &c.

"We have brought a new Scripture. Far from us be those who will not believe in it."-Savary.

The commentators tell us the place here intended is Jerusalem, or Damascus, or Ramlah, or Palestine, or Egypt.

But perhaps the passage means the hill to which the virgin Mary retired to be delivered, according to the Mohammedan tradition."

These words are addressed to the apostles in general, to whom it was permitted to eat of all clean and wholesome food; and were spoken to them severally at the time of their respective mission. Some, however, think them directed particularly to the virgin Mary and Jesus, or singly to the latter (in which case the plural number must be used out of respect only), proposing the practice of the prophets for their imitation. Mohammed probably designed in this passage to condemn the abstinence observed by the Christian monks.