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How the passage speaks. Exactly one per passage.
Frederick Douglass
· 1881
(1/16)
Douglass explains why he previously withheld details of his escape from slavery, citing risks to escape helpers and victims, but now says slavery’s abolition makes fuller disclosure safer.
Collected Articles of Frederick Douglass
by Frederick Douglass
Contents
My Escape from Slavery
Reconstruction
Douglass, Frederick. “My Escape from Slavery.”
The Century Illustrated Magazine 23, n.s. 1 (Nov. 1881): 125-131.
My Escape from Slavery
In the first narrative of my experience in slavery, written nearly forty years ago, and in various writings since, I have given the public what I considered very good …
Frederick Douglass
· 1881
(6/16)
Though free, Douglass learns from “Allender’s Jake” (William Dixon) that New York has betrayers and watchers; he struggles for safety, food, and work, and finds help.
nor part; and the other counseled me to manly endeavor to secure my freedom. This contest was now ended; my chains were broken, and the victory brought me unspeakable joy.
But my gladness was short-lived, for I was not yet out of the reach and power of the slave-holders. I soon found that New York was not quite so free or so safe a refuge as I had supposed, and a sense of loneliness and insecurity again oppressed me…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
(6/15)
The preface explains that Qur’an chapter order in manuscripts is non-chronological, that early successors Abu Bakr and Zaid compiled fragments after Muhammad’s death, and that Uthman later standardized the text by burning other copies.
PREFACE
It is necessary that some brief explanation should be given with reference to the arrangement of the Suras, or chapters, adopted in this translation of the
Koran. It should be premised that their order as it stands in all Arabic manuscripts, and in all hitherto printed editions, whether Arabic or
European, is not chronological, neither is there any authentic tradition to shew that it rests upon the authority…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," (7/11)
Sura LXXIV “The Enwrapped” calls Muhammad to arise, warn, purify his garments, shun abomination, and patiently wait, while threatening Hell-fire and cursing a wealthy opponent who mocks the revelation as mortal magic.
It is merely the word of a mortal.”
We will surely cast him into Hell-fire.
And who shall teach thee what Hell-fire is?
It leaveth nought, it spareth nought,
Blackening the skin.
Over it are nineteen angels.
None but angels have we made guardians of the fire:4 nor have we made this to be their number but to perplex the unbelievers, and that they who possess the
Scriptures may be certain of the truth of the Kora…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," (8/11)
Sura LXXIII “The Enfolded” instructs Muhammad to stand at night for prayer, recite the Qur’an with measured tone, remember God by day, and endure criticism patiently, linking devotion with warnings and mercy.
_______________________
1 This Sura is placed by Muir in the “second stage” of Meccan Suras, and twenty-first in chronological order, in the third or fourth year of the
Prophet’s career. According, however, to the chronological list of Suras given by Weil (Leben M. p. 364) from ancient tradition, as well as from the consentient voice of tradionists and commentaries (v. Nöld. Geschichte, p.
69; Sprenger’s Life of Mo…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," (9/11)
The passage includes Sura XCIII “The Brightness,” Sura XCIV “The Opening,” Sura CXIII “The Daybreak,” and Sura CXIV “Men,” emphasizing reassurance, relief after trouble, and refuge prayers against evil and whisperers.
And endure what they say with patience, and depart from them with a decorous departure.
And let Me alone with the gainsayers, rich in the pleasures of this life; and bear thou with them yet a little while:
For with Us are strong fetters, and a flaming fire,
And food that choketh, and a sore torment.
The day cometh when the earth and the mountains shall be shaken; and the mountains shall become a loose sand heap.
…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," (10/11)
Sura I “The Opening” presents the core worship-prayer—praise to God, reliance for guidance on the straight path—followed by commentary on its placement and on earlier themes and doctrine.
And found thee erring and guided thee,3
And found thee needy and enriched thee.
As to the orphan therefore wrong him not;
And as to him that asketh of thee, chide him not away;
And as for the favours of thy Lord tell them abroad.
_______________________
1 This and the six following Suras are expressions of a state of deep mental anxiety and depression, in which Muhammad seeks to reassure himself by calling to m…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," (11/11)
Suras CIX “Unbelievers” and CX “Unity” reject worship of other gods and affirm God’s oneness, while Sura CXI “Abu Lahab” curses Abu Lahab and his wife for rejecting Muhammad.
_______________________
1 This Sura, which Nöldeke places last, and Muir sixth, in the earliest class of Meccan Suras, must at least have been composed prior to Sura xxxvii.
182,where it is quoted, and to Sura xv. 87, which refers to it. And it can scarcely be an accidental circumstance that the words of the first, second, and fifth verses do not occur in any other Suras of the first Meccan period as given by N”ldek…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (2/56)
Sura CVIII? continues with a rubric on devotion, then gives Sura XC “The Soil,” Sura CXII “The Unity” is already earlier, and most centrally Sura XC “The Soil” and Sura CV “The Elephant,” focusing on human ingratitude and the moral test of feeding and freeing the vulnerable.
Then shall ye surely see it with the eye of certainty;
Then shall ye on that day be taken to task concerning pleasures.
SURA XCII.-THE NIGHT [XVI.]
MECCA.-21 Verses
In the name of God, the Compassionate, the Merciful
BY the NIGHT when she spreads her veil;
By the Day when it brightly shineth;
By Him who made male and female;
At different ends truly do ye aim!1
But as to him who giveth alms and feareth God,
…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (25/56)
The narrator argues Muhammad sincerely sought unity of God and rescue from idolatry, but persecution at Mecca and later belief in divine calling allegedly became tyranny and violence; the text then shifts to Qur’anic themes of divine oneness, angels/stars, resurrection, hell, and Paradise.
Truly your God is but one,
Lord of the Heavens and of the Earth, and of all that is between them, and
Lord of the East.2
We have adorned the lower heaven with the adornment of the stars.
They serve also as a guard against every rebellious Satan,
That they overhear not what passeth in the assembly on high, for they are darted at from every side,3
Driven off and consigned to a lasting torment;
While, if one steal…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (37/56)
It closes a dispute with a call to wait for outcomes, then provides extended Quranic prophetic narratives, including Moses vs. Pharaoh and the use of divine signs.
said, "O our Lord! How could we believe if thou didst not send unto us an Apostle that we might follow thy signs ere that we were humbled and disgraced."
SAY: Each one of us awaiteth the end. Wait ye then, and ye shall know which of us have been followers of the even way, and who hath been the rightly guided.
_______________________
1 The first 14 or 16 verses of this Sura are said to have induced Omar to embrace …
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (45/56)
The translator argues Muhammad’s Qur’anic authorship is best explained by sincere monotheistic conviction and self-deception, then moves into exhortations to Muhammad at Mecca: proclaim God’s unity, forgive, warn against dividing the scripture, and worship until certainty comes.
heavens and the earth and all that between them is, but for a worthy end.17 And verily, "the hour" shall surely come. Wherefore do thou, Muhammad, forgive with kindly forgiveness,
For thy Lord! He is the Creator, the Wise.
We have already given thee the seven verses of repetition18 and the glorious
Koran.
Strain not thine eyes after the good things we have bestowed on some of the unbelievers: afflict not thyself o…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (19/104)
The passage argues that Muhammad, though possibly deceived himself, sincerely aimed to end Mecca’s idolatry, while warning against false worship and immoral acts, and promising reward or punishment after the Resurrection.
Those who when they spend are neither lavish nor niggard, but keep the mean:-
Those who call on no other gods with God, nor slay whom God hath forbidden to be slain, except for a just cause, and who commit not fornication (for he who doth this shall meet the reward of his wickedness:
Doubled to him shall be the torment on the day of Resurrection; and in it shall he remain, disgraced, for ever:-
Save those who shal…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (29/104)
The translator argues Muhammad sincerely sought to end Meccan idolatry, but also framed revelations with possible self-deception, then inserts Quranic warnings about disbelief, resurrection, and judgment.
And grieve not thou for them, nor be in distress at their devisings.
And they say, "When will this promise be made good, if ye speak true?"
SAY: Haply a part of what ye desire to be hastened may be close behind you.
And truly thy Lord is full of goodness towards men: But most of them are not thankful.
And thy Lord knoweth well what their breasts enshroud, and what they bring to light,
And there is no secret thin…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (71/104)
The text stresses that God’s punishment brings believers and apostles to support, sets out doom for the wicked, and counsels Muhammad to be patient, then expands to creation, resurrection, prayer to God, and final accountability.
is the fire to which they shall be exposed morning and evening, and on the day when "the Hour" shall arrive-"Bring in the people of Pharaoh into the severest punishment."
And when they shall wrangle together in the fire, the weak shall say to those who had borne themselves so proudly, "It is you we followed: will ye therefore relieve us from aught of the fire?"
And those proud ones shall say, "Verily we are all in …
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (79/104)
The narrator argues Muhammad sincerely sought to end Mecca’s idol worship but also allowed self-deception, linking his alleged seizures and “hallucinations” to claims of divine inspiration; the embedded Qur’anic verses preach divine unity, judgment, prayer, patience, and warning against idolatry and disbelief.
For he knoweth the very secrets of your breasts.
When some trouble toucheth a man, he turneth to his Lord and calleth on him: yet no sooner hath He enriched him with his favour than he forgetteth Him on whom he before had called, and setteth up peers with God, that he may beguile others from His way. SAY: Enjoy thou thyself yet a little in thine ingratitude! but thou shalt surely be one of the inmates of the fire.
…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (82/104)
The passage again frames Muhammad’s Qur’an as potentially deceptive while arguing for sincere motivation, then quotes Qur’anic descriptions of the afterlife, angels praising God, and the transition to the surah “The Spider,” said to be Meccan.
when they reach it, its gates shall be opened, and its keepers shall say to them, "All hail! virtuous have ye been: enter then in, to abide herein for ever."
And they shall say, "Praise be to God, who hath made good to us His promise, and hath given to us the earth as our heritage, that we may dwell in Paradise wherever we please!" And goodly is the reward of those who travailed virtuously.
And thou shalt see the A…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (17/66)
The text stresses that God sends apostles as warners, distinguishes blind and seeing, commands proper worship and prayer, and warns against arrogance and disbelief while describing how past nations were punished.
earth nor fowl that flieth with its wings, but is a folk9 like you: nothing have we passed over in the Book:10 then unto their Lord shall they be gathered.
They who gainsay our signs are deaf, and dumb, in darkness: God will mislead whom He pleaseth, and whom He pleaseth He will place upon the straight path.
SAY: What think ye? If the punishment of God were to come upon you, or "the
Hour" were to come upon you, wil…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (18/66)
It adds Quranic teachings on God’s omniscience, angels guarding souls, and human accountability, including commands to avoid mocking religion, avoid partners to God, and recognize that prophets have fixed times for fulfillment.
punishment which ye desire to be hastened is not in my power; judgment is with God only: He will declare the truth; and He is the best settler of disputes.
SAY: If what ye would hasten on, were in my power, the matter between me and you had been decided: but God best knoweth the impious.
And with Him are the keys13 of the secret things; none knoweth them but He:
He knoweth whatever is on the land and in the sea; an…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (21/66)
The passage commands believers to avoid wrangling over God’s food rules and to abandon wickedness, explains that misguidance comes from following false notions and Satan, and urges reverence for God’s guidance and justice.
revile Him. Thus have we planned out their actions for every people; then shall they return to their Lord, and He will declare to them what those actions have been.
With their most solemn oath have they sworn by God, that if a sign come unto them they will certainly believe it; SAY: Signs are in the power of God alone; and He teacheth you not thereby, only because when they were wrought, ye did not believe.31
And w…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (25/66)
The author argues that Muhammad sincerely aimed to reform Meccan idolatry but escalated into violence at Medina, possibly aided by hallucinations, and inserts a Qur’anic passage contrasting those “called beside God” who later deny them.
6 The Resurrection, etc.
7 Abu Jahl had said: "Muhammad speaks truth, and he never said a falsehood; but, if the Banu Chosai, who enjoy already the offices of bearing the standard, of providing the pilgrims with water, and of keeping the keys of the Kaaba, should also obtain the Prophetship, what would remain for the other Koreisch." Kashaf in 1.
8 See Sura lii. 38, p. 65. These passages may allude to the ladder se…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (35/66)
The narrator argues Muhammad sincerely sought monotheism but was driven by circumstances and possibly self-deception, then shifts into Qur’anic-like warnings to believers and disputes with Jews and Christians about true guidance, prayer, charity, and God’s judgments.
But had they believed and feared God, better surely would have been the reward from God,-if they had but known it!
O ye who believe! say not to our apostle, "Raina"43 (Look at us); but say,
"Ondhorna" (Regard us). And attend to this; for, the Infidels shall suffer a grievous chastisement.
The unbelievers among the people of the Book, and among the idolaters, desire not that any good should be sent down to you from …
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (45/66)
The narrator argues Muhammad sought to end idolatry and proclaim God’s unity, but also depicts his later rule as marked by tyranny, violence, and possible self-deception from supposed catalepsy and hallucinations.
relics98 left by the family of Moses, and the family of Aaron; the angels shall bear it: Truly herein shall be a sign indeed to you if ye are believers."
And when Saul marched forth with his forces, he said, "God will test you by a river: He who drinketh of it shall not be of my band; but he who shall not taste it, drinking a drink out of the hand excepted, shall be of my band."99
And, except a few of them, they dra…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (47/66)
The text continues with Qur'anic teachings: guidance is God’s alone, charity is rewarded, usury is punished, and believers are warned to fear the day of return to God.
wisdom to whom He will: and he to whom wisdom is given, hath had much good given him; but none will bear it in mind, except the wise of heart.
And whatever alms ye shall give, or whatever vow ye shall vow, of a truth God knoweth it: but they who act unjustly shall have no helpers. Give ye your alms openly?109 it is well. Do ye conceal them and give them to the poor?
This, too, will be of advantage to you, and will d…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (55/66)
The narrator claims Muhammad sought to oppose idolatries but argues this produced persecution at Mecca and tyranny at Medina, possibly driven by self-deception and hallucinations, before quoting Qur’anic material addressing Jews and the command to hasten to Friday prayer.
SAY: O ye Jews, if ye profess that ye rather than other men are the friends of God, then wish for death if ye are men of truth.
But never on account of their previous handywork will they wish for it, and
God knoweth the wrong doers.
SAY: Verily the death from which ye flee will surely meet you. Then shall ye be brought back to Him who knoweth alike the things done in secret and openly: and He will tell you of your …
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (62/66)
The passage shifts to Sura III (Family of Imran), affirming God’s unity and revelation, discussing scriptural interpretation and punishment for unbelief, and setting Islam as the true religion while recounting Mary’s story and Jesus’ annunciation.
7 Unintelligible or affected words, applied to the new religion in contempt. See Sura [xci.] ii. 56, p. 343.
8 Matt. xxi. 43.
SURA III.-THE FAMILY OF IMRAN1 [XCVII.]
MEDINA.-200 Verses
In the Name of God, the Compassionate, the Merciful
ELIF. LAM. MIM.2 God! there is no god but He, the Living, the Merciful!
In truth hath He sent down to thee "the Book," which confirmeth those which precede it: For He had sent d…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (65/66)
The passage argues that Muhammad’s message arose from conviction about God’s unity, yet may involve self-deception, and then quotes Qur’anic-style verses calling for monotheism, debates with “People of the Book,” and moral warnings.
And the Jews plotted, and God plotted: But of those who plot is God the best.
Remember when God said, "O Jesus! verily I will cause thee to die,22 and will take thee up to myself and deliver thee from those who believe not; and I
will place those who follow thee above those who believe not, until the day of resurrection. Then, to me is your return, and wherein ye differ will I
decide between you.
And as to those wh…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse. (3/73)
The passage describes a later battle’s aftermath—confusion, slumber, differing motives, and forgiveness—then gives counsel: be gentle, consult in war affairs, trust God, and address betrayal and resurrection payment.
for the next.47 Then, in order to make trial of you, He turned you to flight from them,-yet hath He now forgiven you; for all-bounteous is God to the faithful-
When ye came up the height48 and took no heed of any one, while the Prophet in your rear was calling you to the fight! God hath rewarded you with trouble upon trouble, that ye might learn not to be chagrined at your loss of booty, or at what befel you! God is…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse. (6/73)
The passage closes with patience in faith, perseverance, and an account of believers and their reward, followed by the translator’s/annotator’s notes on historical context and Qur’anic placement.
are the gardens 'neath which the rivers flow: therein shall they abide for aye. Such their reception with God- and that which is with God is best for the righteous.
Among the people of the Book are those who believe in God, and in what He hath sent down to you, and in what He hath sent down to them, humbling themselves before God. They barter not the signs of God for a mean price.
These! their recompense awaiteth t…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse. (48/73)
The text argues that, though critics allege imposture, Muhammad sincerely sought to end idolatry and proclaimed God’s unity, possibly mixing conviction with self-deception, and it includes Qur’anic verses about a dream fulfilled, victory, and believers’ piety.
peace on His Apostle and on the faithful, and stablished in them the word of piety, for they were most worthy and deserving of it: and God knoweth all things.
Now hath God in truth made good to His Apostle the dream9 in which he said,
"Ye shall surely enter the sacred Mosque, if God will, in full security, having your heads shaved and your hair cut: ye shall not fear; for He knoweth what ye know not; and He hath ord…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse. (49/73)
It continues with the author’s psychological explanation of Muhammad’s convictions and hallucination claims, then quotes Qur’anic material about Muhammad’s conduct, wives and penitence, protection by God and angels, and warnings to believers and hypocrites.
but if ye conspire against the Prophet, then know that God is his Protector, and Gabriel, and every just man among the faithful; and the angels are his helpers besides.
"Haply if he put you both away, his Lord will give him in exchange other wives better than you, Muslims, believers, devout, penitent, obedient, observant of fasting, both known of men and virgins."
O Believers! save yourselves and your families from…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse. (58/73)
The author argues Muhammad sincerely sought to end Meccan idolatries but also became harsher at Medina, possibly influenced by alleged self-deception and hallucinations, then inserts Quranic verses about unbelief, staying behind from fighting, and punishment.
forgiveness for them seventy times, God will by no means forgive them. This, for that they believe not in God and His Apostle! And God guideth not the ungodly people.
They who were left at home were delighted to stay behind God's Apostle, and were averse from contending with their riches and their persons for the cause of God, and said, "March not out in the heat." SAY: A fiercer heat will be the fire of Hell." Woul…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
(2/68)
The editor’s preface compares Pepys and John Evelyn on diary style and describes Pepys’s Great Fire of London experiences in 1666, emphasizing detailed firsthand observation and his Navy office at Seething-lane.
written "at the end of each succeeding day;" whereas the Diary of Evelyn is more the result of leisure and after- thought, and partakes more of the character of history.
Pepys's account of the Great Fire of London in 1666 is full as minute as that of Evelyn, but it is mingled with a greater number of personal and official circumstances, of popular interest: the scene of dismay and confusion which it exhibits is alm…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
(3/68)
The preface characterizes Pepys’s decade as one of Restoration life, the Plague and the Great Fire, and highlights his social venues like Will’s coffee-house and his theatre observations, citing Sir Walter Scott’s praise.
gentleman who deciphered it; and although Pepys's grammar has been objected to, it is thought that the entries derive additional interest from the quaint terms in which they are expressed.
The period of the Diary was one of the most interesting and eventful decades in our history. We have here the joyous pictures of the Restoration, as well as much about "the merry monarch," his gaieties and his intrigues. The Pla…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
(4/68)
The editor’s preface praises Pepys’s diary as a detailed source for plays and stage life, and claims it also describes surprising early scientific and military experiments, along with scandalous anecdotes.
the curious, affect dramatic antiquities--a line which has special charms for the present age--no book published in our time has thrown so much light upon plays, playwrights, and play- actors.
"Then those who desire to be aware of the earliest discoveries, as well in sciences, as in the useful arts, may read in Pepys's
Memoirs, how a slice of roast mutton was converted into pure blood; and of those philosophical gla…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
(5/68)
The original editor Braybrooke explains how the diary material was prepared, stressing Pepys’s daily shorthand entries, editorial condensation for legibility, frequent theatre notes, and the diary’s overall reliability against other sources.
finished composition. We should rather consider the Work as a collection of reminiscences hastily thrown together at the end of each succeeding day, for the exclusive perusal of the Author.
The Journal contains the most unquestionable evidences of veracity; and, as the writer made no scruple of committing his most secret thoughts to paper, encouraged no doubt by the confidence which he derived from the use of short-…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
(9/68)
The editor’s preface praises Samuel Pepys’s career and collections, noting his Royal Society presidency, naval contributions, Pepysian Library holdings at Magdalene College, and a long encomium of Pepys’s integrity and patronage.
and architecture. In 1684, he was elected President of the Royal Society, and held that honourable office two years. He contributed no less than 60 plates to Willoughby's HISTORIA PISCIUM.
To Magdalene College, Cambridge, he left an invaluable collection of manuscript naval memoirs, of prints, and ancient English poetry, which has often been consulted by critics and commentators, and is, indeed, unrivalled of its ki…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
(62/68)
Pepys repeats that the Council granted the Navy orders he helped draft, leaving him glad, and closes the entry with the same satisfaction over the new authority.
night my Lord told me how my orders that I drew last night about giving us power to act, are granted by the Council. At which I was very glad.
5th. This morning my brother Tom brought me my jackanapes coat with silver buttons. It rained this morning, which, makes us fear that the glory of this day will be lost; the King and
Parliament being to be entertained by the City to-day with great pomp. Mr. Hater was with …
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the (18/53)
On his 28th birthday Pepys attends “The Changeling,” reflects on theatre pride and his own contentment, tries to keep Lent though he eats meat, and ends the month wondering who the King will marry and what the approaching fleet means.
to Sir W. Batten's, and there sat a while; he having yesterday sent my wife half-a-dozen pair of gloves, and a pair of silk stockings and garters, for her Valentines.
23rd. This my birthday, 28 years. Mr. Hartlett told me how my
Lord Chancellor had lately got the Duke of York and Duchesse, and her woman, my Lord Ossory, [Thomas, Earl of Ossory, son of the
Duke of Ormond. Ob. 1680, aged 46.] and a Doctor, to make…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the (23/53)
Pepys continues his coronation-night observations, including a firebrand injuring a woman’s eye, and then concludes that he has seen the grandest state spectacle and does not expect to see such things again.
1666.] and rode in the cavalcade with Maynard, to whom people wish the same fortune. [John Maynard, an eminent lawyer; made Serjeant to
Cromwell in 1653, and afterwards King's Serjeant by Charles II., who knighted him. In 1661 he was chosen Member for Berealston, and sat in every Parliament till the Revolution. Ob. 1690, aged
88.] There was also this night in King-streete, a woman had her eye put out by a boy's fli…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for Uniformity is lately printed, which, it is thought, will make mad work among the Presbyterian ministers. People of all sides are very much discontented; some thinking themselves used, contrary to promise, too hardly; and the other, that they are not rewarded so much as they expected by the King. (4/19)
After Vane’s execution, Pepys continues daily business, hears talk of Vane’s courage as a miracle, visits portrait painters Peter Lely and Michael Wright, and helps negotiate an agreement about the Forest of Dean with King and Sir John Winter.
six Dutch, and the rest his own ships; which will, I fear, be ill for Portugall. I writ a letter of all this day's proceedings to my Lord, at Hinchingbroke.
18th. Up early; and after reading a little in Cicero, to my office. To my Lord Crewe's and dined with him; where I hear the courage of Sir H. Vane at his death is talked on every where as a miracle. I walked to Lilly's, the painter's, [Peter Lely, the celebra…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for Uniformity is lately printed, which, it is thought, will make mad work among the Presbyterian ministers. People of all sides are very much discontented; some thinking themselves used, contrary to promise, too hardly; and the other, that they are not rewarded so much as they expected by the King. (7/19)
Pepys records political unrest over the Act of Uniformity, fears of war with the Dutch, and his naval supervision at Deptford and the Tower, promising to investigate abused Navy chest funds with Mr. Coventry.
he could do a friend of mine there, Saml. Pepys, [Mentioned elsewhere as "My cousin in Ireland."] he told me he would most readily do what I would command him.
28th. Great talk there is of a fear of a war with the Dutch; and we have order to pitch upon twenty ships to be forthwith set out; but I hope it is but; a scare-crow to the world, to let them see that we can be ready for them; though, God knows! the King is…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for Uniformity is lately printed, which, it is thought, will make mad work among the Presbyterian ministers. People of all sides are very much discontented; some thinking themselves used, contrary to promise, too hardly; and the other, that they are not rewarded so much as they expected by the King. (9/19)
Pepys reports the aftermath of Sandwich’s safe landing in France and continues his work at Westminster and in London, while noting court disputes, Church controversies, and a growing fear of renewed unrest tied to Presbyterian refusal.
24th. I hear, to my great content, that my Lord Sandwich is safe landed in France.
26th. I had a letter from Mr. Creed, who hath escaped narrowly in the King's yacht, and got safe to the Downes after the late storm; and he says that there the King do tell him, that he is sure my Lord is landed in Callis safe. This afternoon I went to
Westminster: and there hear that the King and Queene intend to come to White Hal…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for Uniformity is lately printed, which, it is thought, will make mad work among the Presbyterian ministers. People of all sides are very much discontented; some thinking themselves used, contrary to promise, too hardly; and the other, that they are not rewarded so much as they expected by the King. (14/19)
Beginning September 1–5, Pepys meets naval officials, hears political fears about a Presbyterian rising on a significant day, and records court and naval comparisons with Queen Elizabeth’s fleet and artillery practices.
to struggle and to look after his business. I also put him upon getting an order from the Duke for our inquiries into the Chest, which he will see done.
Mr. Creed and I walked down to the Tylt Yard, and so all along
Thames-street, but could not get a boat: I offered eight shillings for a boat to attend me this afternoon, and they would not, it being the day of the Queene's coming to town from Hampton
Court. So we …
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for Uniformity is lately printed, which, it is thought, will make mad work among the Presbyterian ministers. People of all sides are very much discontented; some thinking themselves used, contrary to promise, too hardly; and the other, that they are not rewarded so much as they expected by the King. (17/19)
Pepys discusses political and religious discontent in 1662, attends court visits at Queen-Mother’s and the Queen’s presence chamber, sees Lady Castlemaine and the king’s bastard Monmouth, and records Admiralty business and news about a knighted acquaintance.
and honoured there. I this day heard that Mr. Martin Noell is knighted by the King, which I much wonder at; but yet he is certainly a very useful man.
7th. Home with Mr. Fox and his lady; and there dined with them.
Most of our discourse was what ministers are flung out that will not conform: and the care of the Bishop of London that we are here supplied with very good men. Meeting Mr. Pierce, the chyrurgeon, he t…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act of Parliament commands, is the greatest piece of state now in discourse. But for ought I see they are gone out very peaceably, and the people not so much concerned therein as was expected. (19/38)
Pepys concludes the year with domestic satisfaction, assesses Charles II’s reduced expenditures and public court morality, and records political-religious tensions, plots, and court rivalries.
here as long as I thought fit, to my infinite content, it being the greatest pleasure I could wish now to see at Court, I went home, leaving them dancing.
Thus ends this year with great mirth to me and my wife. Our condition being thus:--we are at present spending a night or two at my Lord's lodgings at White Hall. Our home at the Navy-
office, which is and hath a pretty while been in good condition, finished and …
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act of Parliament commands, is the greatest piece of state now in discourse. But for ought I see they are gone out very peaceably, and the people not so much concerned therein as was expected. (22/38)
Pepys records discussions about the French king’s dispute with the Pope and likely war, personal talks with the Duke about Monmouth’s Portsmouth trip, and court rumours of favourites and precedence disputes.
which Mr. Montagu challenges, it was given to my Lord Chesterfield. So that I perceive he goes down the wind in honor as well as every thing else, every day.
26th. I met with Monsieur Raby, who is lately come from France.
I had a great deal of very good discourse with him, concerning the difference between the French and the Pope, and the occasion, which he told me very particularly, and to my great content; and of…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act of Parliament commands, is the greatest piece of state now in discourse. But for ought I see they are gone out very peaceably, and the people not so much concerned therein as was expected. (24/38)
Pepys attends sermons and literary events, debates about the value of Hudibras, watches skating in the Park with Captain Ferrers, and hears court gossip including the Monmouth “child dropped” incident and Monmouth’s rank.
vests officiating somewhere in Holborne the other day, and was committed by Secretary Morris according to law; and they say the Bishop of London did give him thanks for it.
17th. To my Lord Sandwich, whom I found at cards with Pickering; but he made an end soon: and so all alone, he told me he had a great secret to tell me, such as no flesh knew but himself, nor ought; which was this:--that yesterday morning Escha…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (35/495)
Pepys discusses court looseness, religion and clergy arrogance with Mr. Blackburne, assesses the political influence of religious liberty, and weighs views on Monk and the former army.
to whom the King, he says, is still kind, so as now and then he goes to her as he believes; but with no such fondness as he used to do. But yet it is thought that this new wench is so subtle, that it is verily thought if the Queene had died, he would have married her. Mr. Blackburne and I fell to talk of many things, wherein he was very open to me: first, in that of religion, he makes it greater matter of prudence fo…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (58/495)
Pepys continues the conventicles debate details, emphasizing disputes over what counts as Church ‘practice’ versus ‘practice of the conventicle,’ and mentions parliamentary quarrels over Mr. Prin’s bill language.
5th. My eyes beginning every day to grow less and less able to bear with long reading or writing, though it be by daylight; which I never observed till now.
13th. In the Painted Chamber I heard a fine conference between some of the two Houses upon the Bill for Conventicles. The Lords would be freed from having their houses searched by any but the
Lord Lieutenant of the County: and upon being found guilty, to be t…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (66/495)
Pepys reports being accused by Lord Chancellor of complicity in timber cutting at Clarendon Park, then spending a long garden conversation to clear himself and promise to work on the matter without offending the King.
my Lady Castlemaine's picture, finely done: given my Lord; and a most beautiful picture it is. [There is a beautiful portrait of Lady Castlemaine in the dining- room at Hinchingbroke.]
14th. To my Lord's. He did begin with a most solemn profession of the same confidence in and love for me that he ever had, and then told me what a misfortune was fallen upon me and him: in me, by a displeasure which my Lord Chancel…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (67/495)
Pepys repeats his assurance to the Chancellor and records his conversation with Lord Sandwich about court influence, debts, and a forthcoming sea voyage, emphasizing patience and mistrust of friends.
I parted with great assurance how I acknowledged all I had to come from his Lordship; which he did not seem to refuse, but with great kindness and respect parted.
15th. Up, and to my Lord Sandwich's; where he sent for me up, and I did give my Lord an account of what had passed with my Lord
Chancellor yesterday; with which he was pleased, and advised me by all means to study in the best manner I could to serve him i…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (68/495)
Pepys discusses the timber business with Sir G. Carteret and Mr. Deane, drafts a report, then mixes news and entertainments, including the Paul's commission, a Moorefields craft riot, lottery winnings, and plague reports.
having her picture taken there. There was the King and twenty more I think, standing by all the while, and a lovely creature she in the dress seemed to be.
18th. Sir G. Cateret and I did talk together in the Parke about my Lord Chancellor's business of the timber; he telling me freely that my Lord Chancellor was never so angry with him in all his life, as he was for this business, and in a great passion; and that w…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (76/495)
In late 1664, Pepys describes theatrical and administrative meetings (Ordnance, Tower), a monster birth tale, naval council discussions, Dutch hostility beginning, and Parliament financing the war.
good play, but admirably acted. Thence home; the coach being forced to go round by London Wall home, because of the bonfires; the day being mightily observed in the City.
8th. At noon, I and Sir J. Minnes and Lord Barkeley (who with
Sir J. Duncum, [M.P. for Bury St. Edmunds.] and Mr. Chichly, are made Masters of the Ordnance), to the office of the Ordnance, to discourse about wadding for guns. Thence to dinner, a…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (77/495)
Pepys records political maneuvering to justify war spending, reports of peace terms with Algiers, ongoing Dutch constraints, and anxieties about an impending Dutch war despite other domestic quiet.
to Portsmouth. And I had letters this afternoon, that three are brought into the Downes and Dover: so that the warr is begun: God give a good end to it!
22nd. To my Lord Treasurer's; where with Sir Philip Warwick, studying all we could to make the last year swell as high as we could. And it is much to see how he do study for the King, to do it to get all the money from the Parliament he can: and I shall be servic…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (78/495)
Pepys notes the Duke of York’s return, the renewed Dutch ship preparations, a long conversation about the Duke’s Irish connections and advisers, and discussion of Dutch peace offers and the comet sightings.
a matter of some reputation to us it is, and blemish to them; but in no degree like what it is esteemed at, the weather requiring them to do so.
5th. Up, and to White Hall with Sir J. Minnes; and there, among an infinite crowd of great persons, did kiss the Duke's hand; but had no time to discourse.
6th. To the Old Exchange, and there hear that the Dutch are fitting their ships out again, which puts us to new dis…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (79/495)
At Whitehall Pepys describes disputes about appointments, then news of England’s defeat at Guinea; he hears charges of cowardice, sees the comet again, and records preparations and fear as the Dutch war escalates.
Gazette of the Dutch's boasting of fighting, and having beaten the English: in confidence whereof, (it coming to Bourdeaux,) all the fleet comes out, and so falls into our hands.
19th. With Sir J. Minnes to White Hall, and there we waited on the Duke. And among other things Mr. Coventry took occasion to vindicate himself before the Duke and us, being ill there, about the choosing of Taylor for Harwich. [Silas Tay…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (81/495)
Pepys describes the Royal Society’s book and royal patronage, losses of ships in the Straights, Dutch actions near the North Foreland and Margate Road, and plays like Volpone; he also recounts a Privy Council debate over Turkey ships.
To my Lord of Oxford's, but his Lordship was in bed at past ten o'clock: and, Lord help us! so rude a dirty family I never saw in my life.
9th. I saw the Royal Society bring their new book, wherein is nobly writ their charter and laws, and comes to be signed by the
Duke as a Fellow; and all the Fellows' hands are to be entered there, and lie as a monument; and the King hath put his with the word Founder. Holmes wa…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (83/495)
Pepys gives further news and losses connected to Captain Allen, including sinkings in the Bay of Gibraltar and Cales, a Dutch trade embargo for eighteen months, and comments on bullion-export laws and circulating money.
19th, This day was buried; (but I could not be there) my cosen Percivall Angler: and yesterday I received the news that Dr. Tom Pepys is dead, at Impington.
21st. Mr. Povy carried me to Somerset House, and there showed me the Queene-Mother's chamber and closet, most beautiful places for furniture and pictures; and so down the great stone stairs to the garden, and tried the brave echo upon the stairs; which continue…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (85/495)
Across February 1664/65 Pepys attends St. Lawrence church, joins Trinity House and the Royal Society, socializes with scientific and court figures, hears about sea/colonial losses, observes property-building talk, and notes committee debates on pressing men and events at court.
12th. To Church to St. Lawrence to hear Dr. Wilkins, the great scholar, for curiosity, I having never heard him: but was not satisfied with him at all.
15th. At noon, with Creed to the Trinity-house, where a very good dinner among the old jokers, and an extraordinary discourse of the manner of the loss of the Royall Oake coming home from
Bantam, upon the rocks of Scilly. Thence with Creed to Gresham
College, where…
HKB