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SULS.

IN THE NAME OF THE MOST MERCIFUL GOD.

(1) T. S. These are the signs of the Qurán and of the perspicuous book, (2) a direction and good tidings unto the true believers, (3) who regularly perform their prayer, and give alms, and firmly believe in the life to come. (4) As to those who believe not in the life to come, we have prepared their works for them, and they shall be struck with astonishment at their disappointment when they shall be raised again; (5) these are they whom an evil punishment awaiteth in this life, and in that which is to come they shall be the greatest losers. (6) Thou hast certainly received the Qurán from the presence of a wise, a knowing God.

|| (7) Remember when Moses said unto his family, Verily I perceive fire; I will bring you tidings thereof, or I will bring you a lighted brand that ye may be warmed. (8) And when he was come near unto it a voice cried unto him, saying, Blessed be he who is in the fire, and whoever is about it, and praise be unto GOD, the LORD of all crea

(4) We have prepared their works, &c., i.e., "by rendering them pleasing and agreeable to their corrupt natures and inclinations.”— Sale. That is, through the medium of the chap. ii. 96 and xxvi. 193.

(6) From the presence, &c. Angel Gabriel. See notes on (7) That ye may be warmed. Compare chap. xx. 10 and chap. xxviii. 29.

(8) A voice cried... saying, &c. Those Muslims who are ever ready to carp at the Gospels by pointing out the discrepancies in verbal statements to be found therein, may be silenced by asking them to compare statements made in the various chapters containing detailed accounts of the sayings of God and of the former prophets. For instance, compare the words said to have been uttered by God to Moses from the burning bush here with the account given in chapter XX. 11-25, xxviii. 29-33. The same result may be secured by comparing the accounts of the conversations of Moses and Pharaoh as given in these same chapters. If then it may be argued the Gospels are to be regarded as spurious, interpolated, and unworthy of credit because of such discrepancies, occurring as they do in the writings of different persons, recorded at different times and under varied circumstances-where indeed differences of statement should be ex

tures! (9) O Moses, verily I am GOD, the mighty, the wise; (10) cast down now thy rod. And when he saw it that it moved as though it had been a serpent, he retreated and fled, and returned not. And God said, O Moses, fear not, for my messengers are not disturbed with fear in my sight; (11) except he who shall have done amiss, and shall have afterwards substituted good in lieu of evil, for I am gracious and merciful. (12) Moreover, put thy hand into thy bosom, it shall come forth white, without hurt; this shall be one among the nine signs unto Pharaoh and his people, for they are a wicked people. (13) And when our visible signs had come unto them they said, This is a manifest sorcery. (14) And they denied them, although their souls certainly knew them to be from God, out of iniquity and pride; but behold what was the end of the corrupt doers.

(15) We heretofore bestowed knowledge on David R and Solomon: and they said, Praise be unto God, who hath made us more excellent than many of his faithful servants! (16) And Solomon was David's heir; and he

pected-what are we to say of the Qurán, which is said to contain the very words of God, who never forgets or makes mistakes, seeing it contains such discrepancies in greater abundance than the muchdespised Gospels?

Who is in the fire, and whoever is about it. "Some suppose God to be intended by the former words, and by the latter the angels who were present; others think Moses and the angels are here meant, or all persons in general in this holy plain and the country round it." -Sale, Jalaluddin, Baidhawi.

(10) My messengers are not disturbed, &c. This passage contradicts Scripture, where it is said Moses, Isaiah, Ezekiel, Daniel, and John feared and trembled in the divine presence.

(11) Except he, &c. "This exception was designed to qualify the preceding assertion, which seemed too general, for several of the prophets have been subject to sins, though not great ones, before their mission, for which they had reason to apprehend God's anger, though they are here assured that their subsequent merits entitle them to his pardon. It is supposed that Moses's killing the Egyptian undesignedly is hinted at."-Sale, Jalaluddín.

See also note on chap. xxvi. 82.

(12) The nine signs. See note on chap. xvii. 103.

(15) David and Solomon. See notes on chap. xxi. 79.

(16) David's heir. "Inheriting not only his kingdom, but also

said, O men, we have been taught the speech of birds, and have had all things bestowed on us; this is manifest excellence. (17) And his armies were gathered together unto Solomon, consisting of genii, and men, and birds; and they were led in distinct bands, (18) until they came unto the valley of ants. And an ant, seeing the hosts approaching, said, O ants, enter ye into your habitations, lest Solomon and his army tread you under foot, and perceive it not. (19) And Solomon smiled, laughing at her words, and said, O LORD, excite me that I may be thankful for thy favour wherewith thou hast favoured me, and my parents; and that I may do that which is right and well-pleasing unto thee and introduce me, through thy mercy, into Paradise, among thy servants the righteous. (20) And he viewed the birds, and said, What is the reason that I see not the lapwing? Is she absent? (21) Verily I will

the prophetical office, preferably to his other sons, who were no less than nineteen."-Sale, Jalaludin, Baidhawi.

Speech of birds. "That is, the meaning of their several voices, though not articulate; of Solomon's interpretation whereof the commentators give several instances."-Sale.

(17) Armies. of genii, &c. "For this fancy, as well as the former, Muhammad was obliged to the Talmudists (Midrash, Yalkut Shemuni, p. 11, f. 29), who, according to their manner, have interpreted the Hebrew words of Solomon (Eccl. ii. 8), which the English version renders, I get men-singers and women-singers, as if that prince had forced demons or spirits to serve him at his table, and in other capacities; and particularly in his vast and magnificent buildings, which they could not conceive he could otherwise have performed."-Sale.

(18) Valley of ants. "The valley seems to be so called from the great number of ants which are found there. Some place it in Syria and others in Tayif."-Sale, Baidhawi, Jalaluddin.

The story seems to be connected with Prov. vi. 6.

(20) The lapwing. Sale, on the authority of Baidháwi, gives the following:

"The Arab historians tell us that Solomon, having finished the temple of Jerusalem, went in pilgrimage to Makkah, where, having stayed as long as he pleased, he proceeded towards Yaman; and leaving Makkah in the morning, he arrived by noon at Sanaa, and being extremely delighted with the country, resided there; but wanting water to make the ablution, he looked among the birds for the lapwing, called by the Arabs al Hudhud, whose business it was to find it; for it is pretended she was sagacious or sharp-sighted

chastise her with a severe chastisement, or I will put her to death; unless she bring me a just excuse. (22) And she tarried not long before she presented herself unto Solomon, and said, I have viewed a country which thou hast not viewed; and I come unto thee from Sabá, with a certain piece of news. (23) I found a woman to reign over them, who is provided with everything requisite for a prince, and hath a magnificent throne. (24) I found her and her people to worship the sun, besides GOD: and Satan hath prepared their works for them, and hath turned them aside from the way of truth (wherefore they are not rightly

enough to discover water underground, which the devils used to draw, after she had marked the place by digging with her bill : they add, that this bird was then taking a tour in the air, whence seeing one of her companions alighting, she descended also, and having had a description given her by the other of the city of Sabá, whence she was just arrived, they both went together to take a view of the place, and returned soon after Solomon had made the inquiry which occasioned what follows.

"It may be proper to mention here what the Eastern writers fable of the manner of Solomon's travelling. They say that he had a carpet of green silk, on which his throne was placed, being of a prodigious length and breadth, and sufficient for all his forces to stand on, the men placing themselves on his right hand, and the spirits on his left; and that when all were in order, the wind, at his command, took up the carpet, and transported it, with all that were upon it, wherever he pleased; the army of birds at the same time flying over their heads, and forming a kind of canopy to shade them from the sun."

(21) Severe chastisement. "By plucking off her feathers, and setting her in the sun to be tormented by the insects; or by shutting her up in a cage.”—Sale, Baidhawi.

(23) A woman, &c. "This queen the Arabs name Balqis some make her the daughter of Al Hudhád Ibn Sharhabíl, and others of Sharabíl Ibn Máliq; but they all agree she was a descendant of Yárab Ibn Kahtán. She is placed the twenty-second in Dr. Pocock's list of the kings of Yaman."-Sale, Pocock, Spec. p. 59.

A magnificent throne. "Which the commentators say was made of gold and silver, and crowned with precious stones. But they differ as to the size of it; one making it fourscore cubits long, forty broad, and thirty high; while some say it was fourscore, and others thirty cubits every way."-Sale.

(24-26) These verses again illustrate Muhammad's habit of putting his own discourse into the mouths of others. Here it is put in the mouth of a bird! Comp. chap. xxiii. 93, 117, and ii. 255, and verse 76 of this chapter.

VOL. III.

[SIPARA XIX. directed), (25) lest they should worship GOD, who bringeth to light that which is hidden in heaven and earth, and knoweth whatever they conceal, and whatever they discover. (26) GOD! there is no GOD but he; the LORD of the magnificent throne. (27) Solomon said, We shall see whether thou hast spoken the truth, or whether thou art a liar. (28) Go with this my letter, and cast it down unto them; then turn aside from them, and wait to know what answer they will return. (29) And when the Queen of Sabá had received the letter, she said, O nobles, verily an honourable letter hath been delivered unto me; (30) it is from Solomon, and this is the tenor thereof: In the name of the most merciful GOD, (31) Rise not up against me: but come and surrender yourselves unto me.

|| (32) She said, O nobles, advise me in my business: I will not resolve on anything until ye be witnesses and approve thereof. (33) The nobles answered, We are endued with strength, and are endued with great prowess in war; but the command appertaineth unto thee: see therefore what thou wilt command. (34) She said, Verily kings, when they enter a city by force, waste the same, and abase the most powerful of the inhabitants thereof: and so will these do with us. (35) But I will send gifts

(29) "Jalaluddin says that the queen was surrounded by her army when the lapwing threw the letter into her bosom; but al Baidhawi supposes she was in an apartment of her palace, the doors of which were shut, and that the bird flew in at the window. The former commentator gives a copy of the epistle somewhat more full than that in the text, viz., 'From the servant of God, Solomon, the son of David, unto Balqis, queen of Sabá. In the name of the most merciful God. Peace be on him who followeth the true direction. Rise not up against me, but come and surrender yourselves unto me.' He adds that Solomon perfumed the letter with musk, and sealed it with his signet."-Sale.

(31) Surrender yourselves, &c. "Or, come unto me, and resign yourselves unto the divine direction, and profess the true religion which I preach.”—Sale.

The meaning is that she and her people should become Muslims. (33) See therefore what thou wilt command, i.e., "whether thou wilt obey the summons of Solomon, or give us orders to make head against him."-Sale.