medan faith there, and, as it is said, converted the whole tribe of Hamdân in one day. Their example was quickly followed by all the inhabitants of that province, except only those of Najrân, who, being Christians, chose rather to pay tribute.

"Thus was Mohammedism established, and idolatry rooted out, even in Mohammed's life-time (for he died the next year) throughout all Arabia, except only Yamama; where Moseilama, who set up also for a prophet as Mohammed's competitor, had a great party, and was not reduced till the Khalifat of Abu Becr. And the Arabs being then united in one faith and under one prince, found themselves in a condition of making those conquests which extended the Mohammedan faith over so great a part of the world.

SECTION III.

OF THE KORAN ITSELF, THE PECULIARITIES OF THAT BOOK; THE MANNER OF ITS BEING WRITTEN AND PUBLISHED, AND THE GENERAL DESIGN OF IT.

THE Word Korân, derived from the verb karaa, to read, signifies properly in Arabic, the reading, or rather, that which ought to be read; by which name the Mohammedans denote not only the entire book or volume of the Korân, but also any particular chapter or section of it; just as the Jews call either the whole scripture or any part of it by the name of Karâh, or Mikra, words of the same origin and import. Which observation seems to overthrow the opinion of some learned Arabians, who would have the Korân so named, because it is a collection of the loose chapters or sheets which compose it; the verb karaa signifying also to gather or collect: and may also, by the way, serve as an answer to those who object that the Koran must be a book forged at once, and could not possibly be revealed by parcels at different times, during the course of several years, as the Mohammedans affirm; because the Korân is often mentioned, and called by that name, in the very book itself. It may not be amiss to observe, that the syllable Al in the word Alkoran is only the Arabic article, signifying the; and therefore ought to be omitted when the English article is prefixed.

Besides this peculiar name, the Korân is also honoured with several appellations common to other books of scripture : as al Forkân, from the verb faraka, to divide or distinguish; not as the Mohammedan doctors say, because those books are divided into chapters or sections, or distinguish between good and evil, but in the same notion that the Jews use the word Perek, or Pirka, from the same root, to denote a section or portion of Scripture. It is also called al Moshâf, the volume, and al Kitâb, the book, by way of eminence, which answers to the Biblia of the Greeks; and al Dhikr, the admonition, which name is also given to the Pentateuch and Gospel.

The Koran is divided into one hundred and fourteen larger portions of

Abulfeda, ubi sup. p. 129. This name was at first given to the Pentateuch only. Nehem. viii. Vide Simon. Hist. Crit. du Vieux Test. lib. 1. c. 9. * Vide Erpen. Not. ad Hist. Joseph, p. 2. Marracc. de Alcor. p. 41. Vide Gol. in append. ad Gram. Arab. Erpen. 175. A chapter or sub-division of the Massictoth of the Mishna is Biso called Perek. Maimon. præf. in Seder Zeraim, p. 57.

very unequal length, which we call chapters, but the Arabians Sowar, in the singular Sûra, a word rarely used on any other occasion, and properly signifying a row, order, or regular series; as a course of bricks in building, or a rank of soldiers in an army; and is the same in use and import with the Sûra, or Tora of the Jews, who also call the fifty-three sections of the Pentateuch Sedârim, a word of the same signification.1

These chapters are not in the manuscript copies distinguished by their numerical order, though, for the reader's ease, they are numbered in this edition, but by particular titles, which (except that of the first, which is the initial chapter, or introduction to the rest, and by the old Latin translator not numbered among the chapters) are taken sometimes from a particular matter treated of, or person mentioned therein; but usually from the first word of note, exactly in the same manner as the Jews have named their Sedârim; though the word from which some chapters are denominated be very far distant, towards the middle, or perhaps the end of the chapter, which seems ridiculous. But the occasion of this seems to have been, that the verse or passage wherein such word occurs was, in point of time, revealed and committed to writing before the other verses of the same chapter which precede it in order; and the title being given to the chapter before it was completed, or the passages reduced to their present order, the verse from whence such title was taken did not always happen to begin the chapter. Some chapters have two or more titles, occasioned by the difference of the copies.

Some of the chapters having been revealed at Mecca, and others at Medina, the noting this difference makes a part of the title: but the reader will observe that several of the chapters are said to have been revealed partly at Mecca, and partly at Medina; and as to others, it is yet a dispute among the commentators to which place of the two they belong.

Every chapter is subdivided into smaller portions, of very unequal length also, which we customarily call verses; but the Arabic word is Ayât, the same with the Hebrew Ototh, and signifies signs, or wonders; such as are the secrets of God, his attributes, works, judgments, and ordinances, delivered in those verses; many of which have their particular titles also imposed in the same manner as those of the chapters.

Notwithstanding this subdivision is common, and well known, yet I have never yet seen any manuscript wherein the verses are actually num bered; though in some copies the number of verses in each chapter is set down after the title, which we have therefore added in the table of the chapters. And the Mohammedans seem to have some scruple in making an actual distinction in their copies, because the chief disagreement between their several editions of the Korân consists in the division and number of the verses; and for this reason I have not taken upon me to make any such division,

Having mentioned the different editions of the Korân, it may not be amiss here to acquaint the reader, that there are seven principal editions, if I may so call them, or ancient copies of that book; two of which were published and used at Medina, a third at Mecca, a fourth at Cufa, a fifth at Basra, a sixth in Syria, and a seventh called the common or vulgar edition. Of these editions, the first of Medina makes the whole number of the verses six thousand; the second and fifth, six thousand two hundred and fourteen; the third, six thousand two hundred and nineteen; the fourth.

Vide Gol. ubi sup. 177. Each of the six grand divisions of the Mishna is also called, Seder. Maimon. ubi sup. p. 55.

six thousand two hundred and thirty-six; the sixth, six thousand two hundred and twenty-six; and the last, six thousand two hundred and twenty-five. But they are all said to contain the same number of words, namely, seventy-seven thousand six hundred and thirty-nine, and the same number of letters, viz. three hundred and twenty-three thousand and fifteen for the Mohammedans have in this also imitated the Jews, that they have superstitiously numbered the very words and letters of their law; nay, they have taken the pains to compute (how exactly I know not) the number of times each particular letter of the alphabet is contained in the Korân.

Besides these unequal divisions of chapter and verse, the Mohammedans have also divided their Korân into sixty equal portions, which they call Ahzâb, in the singular Hizb, each subdivided into four equal parts; which is also an imitation of the Jews, who have an ancient division of their Mishna into sixty portions called Massictoth:5 but the Koran is more usually divided into thirty sections only, named Ajzâ, from the singular Joz, each of twice the length of the former, and in the like manner subdivided into four parts. These divisions are for the use of the readers of the Korân in the royal temples, or in the adjoining chapels where the emperors and great men are interred. There are thirty of these readers belonging to every chapel, and each reads his section every day, so that the whole Koran is read over once a day. I have seen several copies divided in this manner, and bound up in as many volumes; and have thought it proper to mark these divisions in the margin of this translation by numeral letters.

Next after the title, at the head of every chapter except only the ninth, is prefixed the following solemn form, by the Mohammedans called the Bismillah, "In the name of the most merciful God;" which form they constantly place at the beginning of all their books and writings in general, as a peculiar mark or distinguishing characteristic of their religion, it being counted a sort of impiety to omit it. The Jews for the same purpose make use of the form, In the name of the Lord, or, in the name of the great God and the eastern Christians that of, In the name of the Father, and of the Son, and of the Holy Ghost. But I am apt to believe Mohammed really took this form, as he did many other things, from the Persian Magi, who used to begin their books in these words, Benâm Yezdân bakhshaïshgher dâdâr, that is, In the name of the most merciful, just God."

This auspicatory form, and also the titles of the chapters, are by the generality of the doctors and commentators believed to be of divine original, no less than the text itself; but the more moderate are of opinion they are only human additions, and not the very word of God.

There are twenty-nine chapters of the Korân, which have this peculiarity, that they begin with certain letters of the alphabet, some with a single one, others with more. These letters the Mohammedans believe to be the peculiar marks of the Korân, and to conceal several profound mysteries, the certain understanding of which, the more intelligent confess has not been communicated to any mortal, their prophet only excepted. Notwithstanding which, some will take the liberty of guessing at their meaning by

Or as others reckon them, ninety-nine thousand four hundred and sixty-four. Reland, de Rel. Moh. p. 25. Or according to another computation, three hundred and thirty thousand one hundred and thirteen. Ibid. V. Gol. ubi sup. p. 178. D'Herbelot, Bibl. Orient. p. 87. Vide Reland. de Relig. Moh. p. 25. Vide Gol. ubi sup. p. 178. Maimon. præf. in Seder Zeraim, p. 57. Vide Smith, De Moribus et Instit. Turcar. Hyde, Hist. Rel. Vet. Pers. p. 14.

P 58.

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that species of Cabbala called by the Jews Notarikon, and suppose the letters to stand for as many words expressing the names and attributes of God, his works, ordinances, and decrees; and therefore these mysterious letters, as well as the verses themselves, seem in the Korân to be called signs. Others explain the intent of these letters from their nature or organ, or else from their value in numbers, according to another species of the Jewish Cabbala called Gematria; the uncertainty of which conjectures sufficiently appears from their disagreement. Thus for example, five chapters, one of which is the second, begin with these letters, A. L. M. which some imagine to stand for Allah latîf magîd; God is gracious and to be glorified; or, Ana li minni, to me and from me, viz. belongs all perfection, and proceeds all good: or else for Ana Allah alam, I am the most wise God, taking the first letter to mark the beginning of the first word, the second the middle of the second word, and the third the last of the third word; or for Allah, Gabriel, Mohammed, the author, revealer, and preacher of the Korân. Others say, that as the letter A belongs to the lower part of the throat, the first of the organs of speech; L to the palate, the middle organ; and M to the lips, which are the last organ; so these letters signify that God is the beginning, middle, and end, or ought to be praised in the beginning, middle, and end, of all our words and actions: or, as the total value of those three letters in numbers is seventy-one, they signify that in the space of so many years, the religion preached in the Korân should be fully established. The conjecture of a learned Christian' is at least as certain as any of the former, who supposes these letters were set there by the amanuensis, for Amar li Mohammed, i. e. At the command of Mohammed, as the five letters prefixed to the nineteenth chapter seem to be there written by a Jewish scribe, for Cob Yaas, i. e. Thus he commanded.

The Koran is universally allowed to be written with the utmost elegance and purity of language, in the dialect of the tribe of Koreish, the most noble and polite of all the Arabians, but with some mixture, though very/ rarely, of other dialects. It is confessedly the standard of the Arabic tongue, and as the more orthodox believe, and are taught by the book itself, inimitable by any human pen (though some sectaries have been of another opinion,) and therefore insisted on as a permanent miracle, greater than that of raising the dead,3 and alone sufficient to convince the world of its divine original.

And to this miracle did Mohammed himself chiefly appeal for the con firmation of his mission, publicly challenging the most eloquent men ir Arabia, which was at this time stocked with thousands whose sole study and ambition it was to excel in elegance of style and composition, to produce even a single chapter that might be compared with it. I will mention but one instance out of several, to show that this book was really admired for the beauty of its composure by those who must be allowed to have been competent judges. A poem of Labîd Ebn Rabîa, one of the greatest wits in Arabia in Mohammed's time, being fixed up on the gate of

9

Vide Buxtorf. Lexicon Rabbin. Vide Ib. See also Schickardi Bechinat happerushim, p. 62, &c. Golius in append. ad Gram. Erp. p. 182. 2 See after. Ahmed Abd'alhalim apud Marracc. de Alc. p. 43. A noble writer therefore mistakes the question when he says, these eastern religionists leave their sacred writ the sole standard of literate performance, by extinguishing all true learning. For though they were destitute of what we call learning, yet they were far from being ignorant, or unable to compose elegantly in their own tongue. See L. Shaftesbury's Characteristics, vol. iii. p. 235. 'AI Gazali, apud Poc. Spec. 191. See Korân c. 17, and also c. 2. p. 3. and c. 11, &c.

the temple of Mecca, an honour allowed to none but the most esteemed performances, none of the other poets durst offer any of their own in competition with it. But the second chapter of the Korân being fixed up by it soon after, Labîd himself (then an idolater) on reading the first verses only, was struck with admiration, and immediately professed the religion taught thereby, declaring that such words could proceed from an inspired person only. This Labid was afterwards of great service to Mohammed, in writing answers to the satires and invectives that were made on him and his religion by the infidels, and particularly by Amri al Kais, prince of the tribe of Asad, and author of one of those seven famous poems called al Moallakat.8

The style of the Korân is generally beautiful and fluent, especially where it imitates the prophetic manner, and scripture phrases. It is concise, and often obscure, adorned with bold figures after the eastern taste, enlivened with florid and sententious expressions, and in many places, especially where the majesty and attributes of God are described, sublime and mag. nificent; of which the reader cannot but observe several instances, though he must not imagine the translation comes up to the original, notwithstanding my endeavours to do it justice.

Though it be written in prose, yet the sentences generally conclude in a long continued rhyme, for the sake of which the sense is often interrupted, and unnecessary repetitions too frequently made, which appear still more ridiculous in a translation, where the ornament, such as it is, for whose sake they were made, cannot be perceived. However the Arabians are so mightily delighted with this jingling, that they employ it in their most elaborate compositions, which they also embellish with frequent passages of and allusions to the Korân, so that it is next to impossible to understand them without being well versed in this book.

It is probable the harmony of expression which the Arabians find in the Korân might contribute not a little to make them relish the doctrine there. in taught, and give an efficacy to arguments, which, had they been nakedly proposed without this rhetorical dress, might not have so easily prevailed. Very extraordinary effects are related of the power of words well chosen and artfully placed, which are no less powerful either to ravish or amaze than music itself; wherefore as much has been ascribed by the best orators to this part of rhetoric as to any other. He must have a very bad ear, who is not uncommonly moved with the very cadence of a well-turned sentence; and Mohammed scems not to have been ignorant of the enthusiastic opera. tion of rhetoric on the minds of men; for which reason he has not only employed his utmost skill in these his pretended revelations, to preserve that dignity and sublimity of style, which might seem not unworthy of the majesty of that Being, whom he gave out to be the author of them; and to imitate the prophetic manner of the Old Testament; but he has not neg lected even the other parts of oratory; wherein he succeeded so well, and so strangely captivated the minds of his audience, that several of his opponents thought it the effect of witchcraft and enchantment, as he sometimes complains.'

"The general design of the Korân," (to use the words of a very learned person), "seems to be this. To unite the professors of the three different religions then followed in the populous country of Arabia, who for the most part lived promiscuously, and wandered without guides, the far greater number being idolaters, and the rest Jews and Christians mostly of See before, p. 20. &c.

D'Herbel. Bibl. Orient. p. 512, &c. See Casaubon, of Enthusiasm, chap. iv.

Poc. Spec. p. 80.
Korân, chap. 15, 21,