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injustice endured
The perennial human predicament, if the passage turns on one. 0-2 per passage.
Frederick Douglass
· 1881
(10/16)
Douglass finds work on the wharves, experiences Northern pay and autonomy, recounts a minor misunderstanding with the cost of cord, and contrasts Massachusetts labor with being owned or seized.
me that no slave-holder could take a slave out of New Bedford; that there were men there who would lay down their lives to save me from such a fate.
The fifth day after my arrival, I put on the clothes of a common laborer, and went upon the wharves in search of work. On my way down
Union street I saw a large pile of coal in front of the house of Rev.
Ephraim Peabody, the Unitarian minister. I went to the kitchen doo…
Frederick Douglass
· 1881
(11/16)
Douglass contrasts New Bedford’s anti-slavery reputation with racial exclusions: he is denied skilled work on a whaling ship despite Mr. Rodney French’s initial offer, and later notes segregated lecture access for Black residents until abolitionists intervene.
work, or more of it, in the same space of time on the plantation for Covey, the negro-breaker, than I did for myself in these earliest years of my freedom.
Notwithstanding the just and humane sentiment of New Bedford three and forty years ago, the place was not entirely free from race and color prejudice. The good influence of the Roaches, Rodmans, Arnolds,
Grinnells, and Robesons did not pervade all classes of its …
Frederick Douglass
· 1881
(14/16)
Douglass argues the federal government cannot protect individuals in distant states without voters’ equal political power, and he insists only enfranchisement can make slavery’s return impossible.
consistent with itself, and give to every loyal citizen the elective franchise,—a right and power which will be ever present, and will form a wall of fire for his protection.
One of the invaluable compensations of the late Rebellion is the highly instructive disclosure it made of the true source of danger to republican government. Whatever may be tolerated in monarchical and despotic governments, no republic is safe…
Martin Luther
· 1517-10-31
(5/8)
Luther lists public objections that the laity raise—about emptying purgatory, why papal wealth builds St. Peter’s instead of giving, and why indulgences replace penitential canons—and argues coercion without reasons breeds ridicule and unhappiness.
come to the Church than if the pope were to do a hundred times a day what he now does once, and bestow on every believer these remissions and participations?"
89. "Since the pope, by his pardons, seeks the salvation of souls rather than money, why does he suspend the indulgences and pardons granted heretofore, since these have equal efficacy?"
90. To repress these arguments and scruples of the laity by force alone,…
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," (6/11)
The author argues Muhammad sincerely sought to end Mecca’s idolatries and teach God’s unity, while also being influenced by self-deception and possible hallucinations, contrasting Mecca persecution with Medina tyranny, and discussing early adoption of Islam by enslaved Christians.
his opponent, Abu Jahl, who had threatened to set his foot on the Prophet's neck when prostrate in prayer. But the whole passage admits of application to mankind in general.
5 That is Muhammad. Nöldeke, however, proposes to render "a slave." And it is certain that the doctrines of Islam were in the first instance embraced by slaves, many of whom had been carried away from Christian homes, or born of
Christian parent…
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," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (15/56)
The translator/annotator argues that Muhammad sought to end idolatry and teach God’s unity, but also claims persecution at Mecca and later success fostered self-deception and escalating violence, then appends Qur’an Sura 51’s warnings and end-times judgment.
We had surely seized him by the right hand,
And had cut through the vein of his neck.5
Nor would We have withheld any one of you from him.
But, verily, It (the Koran) is a warning for the God-fearing;
And we well know that there are of you who treat it as a falsehood.
But it shall be the despair of infidels,
For it is the very truth of sure knowledge.
Praise, then, the name of thy Lord, the Great.
___________…
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" (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," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (49/56)
Sura 19 concludes with warnings to unbelievers, rejection of claims that God has an offspring, repeated emphasis that the Qur’an is easy in Muhammad’s language for guidance, and a rhetorical query about destroyed generations.
SAY: As to those who are in error, the God of Mercy will lengthen out to them a length of days
Until they see that with which they are threatened, whether it be some present chastisement, or whether it be "the Hour," and they shall then know which is in the worse state, and which the more weak in forces:
But God will increase the guidance of the already guided.
And good works which abide, are in thy Lord's sight b…
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, (11/104)
After repeated authorial commentary, the passage turns into a Quranic segment (Sura XXI) about warnings, mockery of prophets, divine revelation to earlier messengers, and the creation not as sport, plus signs in nature.
1 This Sura is said by Wahidi Intr, and by Assuyûti, 55, to be the last Meccan revelation. But there seems to be no reason for this opinion.
2 In prayer. Eccl. v. I; Matt. vi. 7. But it may be understood of idle talk generally.
3 See Sura xxii. 5, n.
4 That is, a perfect man at last, composed of soul and body. The verb halaka, to create, is used throughout, for which I have necessarily substituted to make, in orde…
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, (48/104)
The passage concludes with guidance about Abraham’s religion, the method of calling people with wisdom, limits on retaliation, and patience under persecution, asserting God’s support for the obedient.
We have moreover revealed to thee that thou follow the religion of Abraham, the sound in faith. He was not of those who join gods with God.
The Sabbath was only ordained for those who differed about it: and of a truth thy Lord will decide between them on the day of resurrection as to the subject of their disputes.
Summon thou to the way of thy Lord with wisdom and with kindly warning: dispute with them in the kinde…
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, (56/104)
Sura XI recounts further episodes: Saleh’s preaching to Thamud and the she-camel, Abraham’s visitors and plea for Lot, Lot’s warned guests and the destruction of Sodom-like cities, and Shoaib’s instructions on fair measure and weight.
Yet they hamstrung her: then said he, "Yet three days more enjoy yourselves in your dwellings: this menace will not prove untrue."
And when our sentence came to pass, we rescued Saleh and those who had a like faith with him, by our mercy, from ignominy on that day. Verily, thy Lord is the Strong, the Mighty!
And a violent tempest overtook the wicked, and they were found in the morning prostrate in their dwellings,
…
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, (58/104)
The text concludes Sura XI’s moral exhortation: God is not pleased with unjust destruction, mankind is divided by God’s decree, Muhammad’s heart is strengthened by apostle histories, and the end includes trust in God and ultimate repayment by works.
Have thou no doubts therefore concerning that which they worship: they worship but what their fathers worshipped before them: we will surely assign them their portion with nothing lacking.
Of old gave we Moses the Book, and they fell to variance about it. If a decree of respite had not gone forth from thy Lord, there had surely been a decision between them. Thy people also are in suspicious doubts about the
Koran.
…
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, (59/104)
The author argues Muhammad was sincerely trying to end idol worship and teach God’s unity, while also becoming harsher in Medina and possibly suffering self-deception, then introduces Sura 14 “Abraham” with its themes of divine guidance and punishment.
Musailima and Sajâh (Hisam. 946; Attabâri (ed. Kosegarten) i. 134, 136, 152; Tab. Agâni, 339), which are mere imitations of the Koran, that he felt this to be the case.
6 "They laughed and jeered at him in their words." Midr. Tanchuma. "The passage Job xii. 5, refers to the righteous Noah who taught them and spake to them words severe as flames: but they scorned him, and said, 'Old man! for what purpose is this ark?…
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, (70/104)
It continues the Moses-and-Pharaoh story, including the believer from Pharaoh’s family, Pharaoh’s threats with Haman, and the believer’s warnings of hell and prior prophetic examples, then contrasts this with Joseph’s earlier message.
And Moses said, "I take refuge with my Lord and your Lord from every proud one who believeth not in the day of reckoning."
And a man of the family of Pharaoh, who was a BELIEVER,5 but hid his faith, said, "Will ye slay a man because he saith my Lord is God, when he hath already come to you with proofs of his mission from your Lord? and if he be a liar, on him will be his lie:6 but if he be a man of truth, part at le…
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, (77/104)
The passage tells the story of Korah’s arrogance and wealth, teaches that God causes the earth to swallow him and that reward comes to patient believers, ending with instructions to avoid aiding unbelievers and worship God alone.
out of every nation and say, "Bring your proofs." And they shall know that the truth is with God alone, and the gods of their own devising shall desert them.
Now Korah23 was of the people of Moses: but he behaved haughtily toward them; for we had given him such treasure that its keys would have burdened a company of men of strength. When his people said to him, "Exult not, for God loveth not those who exult;
But 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 is no other than a warning and a clear Koran, (90/104)
Continuing the work’s skeptical framing, Margoliouth’s introduction repeats claims of Muhammad’s likely self-deception and cites Qur’anic passages warning about forged lies, divine knowledge, mercy after rain, human accountability, mutual counsel, and punishment for injustice.
Will they say he hath forged a lie of God? If God pleased,
He could then seal up thy very heart.8 But God will bring untruth to nought, and will make good the truth by his word: for He knoweth the very secrets of the breast.
He it is who accepteth repentance from his servants, and forgiveth their sins and knoweth your actions:
And to those who believe and do the things that are right will he hearken, and augment h…
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, (92/104)
Further Qur’anic excerpts warn that immediate punishment can arrive, depict resurrection and accountability, argue against associating deities with God, and insist God’s guidance depends on God’s will; the surrounding introduction again comments on Muhammad’s inspiration vs deception.
And the close of their cry, "Praise be to God, Lord, of all creatures!"
Should God hasten evil on men as they fain would hasten their good, then were their end decreed! So leave we those who hope not to meet Us, bewildered in their error.
When trouble toucheth a man, he crieth to us, on his side, or sitting, or standing; and when we withdraw his trouble from him, he passeth on as though he had not called on us agai…
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, (95/104)
The passage quotes Qur’anic assertions that God alone can deliver trouble, rejects the idea that God has children, and tells stories of Noah, Moses, Pharaoh, and Israelite faith under persecution, including commands to prepare homes and hold prayer.
It is He who hath ordained for you the night wherein to rest, and the lightsome day. Verily in this are signs for those who hearken.
They say, "God hath begotten children." No! by his glory! He is the self-
sufficient. All that is in the Heavens and all that is in the Earth is His!
Have ye warranty for that assertion? What! speak ye of God that which ye know not?
SAY: Verily, they who devise this lie concerning 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 is no other than a warning and a clear Koran, (99/104)
The passage critiques Muhammad’s Qur’anic authorship and motives, then shifts to Qur’anic warnings: judgment is inevitable, unbelievers deny the Qur’an, idols are powerless, and believers gain reward in Paradise while disbelievers face punishment.
And they say, "When will this threat come to pass? Tell us, if ye be men of truth."
SAY: Ye are menaced with a day, which not for an hour shall ye retard or hasten on.
The unbelievers say, "We will not believe in this Koran, nor in the Books which preceded it." But couldst thou see when the wicked shall be set before their Lord! With reproaches will they answer one another. The weak shall say to the mighty ones, "B…
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. (3/66)
It narrates denial and punishment across prophetic stories: Noah’s opponents reject him, Saleh’s people hamstring the she-camel and are destroyed by an earthquake, Lot’s people are condemned for same-sex lust, and Shoaib/God’s covenant are resisted.
that we may worship one God alone, and leave what our fathers worshipped? Then bring that upon us with which thou threatenest us, if thou be a man of truth."
He said, "Vengeance and wrath shall suddenly light on you from your Lord. Do ye dispute with me about names that you and your fathers have given your idols, and for which God hath sent you down no warranty? Wait ye then, and I
too will wait with you."
And we 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. (5/66)
The passage shifts from a critique of Muhammad’s motives and alleged self-deception to Qur’anic episodes: Pharaoh’s contest with Moses, Israel’s oppression, God’s plagues, and Pharaoh’s drowning in the sea.
And the enchanters came to Pharaoh. Said they, "Shall we surely be rewarded if we prevail?"
He said, "Yes; and ye certainly shall be near my person."
They said, "O Moses! either cast thou down thy rod first, or we will cast down ours."
He said, "Cast ye down." And when they had cast them down they enchanted the people's eyes, and made them afraid; for they had displayed a great enchantment.
Then spake we unto Mos…
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. (6/66)
It continues the Moses narrative: Israel crosses the sea, Moses meets God for forty nights, receives tablets, and returns to find the golden calf; it then expands into Israel’s covenant, manna, Sabbath trials, and moral punishments.
of thy Lord was fulfilled on the children of Israel because they had borne up with patience: and we destroyed the works and the structures of Pharaoh and his people:
And we brought the children of Israel across the sea, and they came to a people who gave themselves up to their idols. They said, "O Moses! make us a god, as they have gods." He said, "Verily, ye are an ignorant people:
For the worship they practise29 …
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. (8/66)
It continues with warnings to and punishments of Israelite groups, divine signs and covenants, the “might and power” teaching behind taking the law, Abrahamic-human primodial testimony, and a parable likening Satan-led people to a dog.
them said, why warn ye those whom God would destroy or chastise with terrible chastisement? they said, For our own excuse with your Lord; and that they may fear Him.
And when they forgot their warnings, we delivered those who had forbidden evil; and we inflicted a severe chastisement on those who had done wrong, for that they were evil doers.
But when they proudly persisted in that which was forbidden, we said to 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 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. (15/66)
The passage argues that Muhammad’s revelations were driven by sincere monotheistic conviction yet also shaped by persecution at Mecca and later coercion and self-deception at Medina, then interleaves Quranic assertions of God’s unity, judgment, and signs rejecting idolatry.
In the Name of God, the Compassionate, the Merciful
PRAISE be to God, who hath created the Heavens and the Earth, and ordained the darkness and the light! Yet unto their Lord do the infidels give peers!
He it is who created you of clay then decreed the term of your life: and with
Him is another prefixed term for the resurrection. Yet have ye doubts thereof!
And He is God in the Heavens and on the Earth! He knoweth…
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. (31/66)
The passage recounts Adam’s story: God teaches Adam names, commands angels to worship Adam, Eblis refuses out of pride, and Adam and his wife are banished, followed by instructions to Israel and covenant-keeping.
And when we said to the angels, "Bow down and worship Adam," then worshipped they all, save Eblis.16 He refused and swelled with pride, and became one of the unbelievers.
And we said, "O Adam! dwell thou and thy wife in the Garden, and eat ye plentifully therefrom wherever ye list; but to this tree come not nigh, lest ye become of the transgressors."
But Satan17 made them slip from it, and caused their banishment f…
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. (33/66)
Sura II turns to disputes with Jews: it condemns corrupting scripture for profit, false claims about how long hell lasts, breaks covenants, and recounts Israel’s turning from divine commands, with consequences on judgment day.
For we said, "Strike the corpse with part of her." So God giveth life to the dead, and sheweth you his signs, that haply ye may understand.
Then after that your hearts became hard like rocks, or harder still: for verily, from rocks have rivers gushed; others, verily, have been cleft, and water hath issued from them; and others, verily, have sunk down through fear of God: And God is not regardless of your actions.
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 had believed, it had surely been better for them! Believers there are among them, but most of them are perverse. (19/73)
It addresses conflict and community conduct: rules for killing by mistake, penalties for intentional killing, discerning when fighting, rewards for steadfast believers, and mercy for those unable to emigrate.
their homes for the cause of God. If they turn back, then seize them, and slay them wherever ye find them; but take none of them as friends or helpers,
Except those who shall seek and asylum among your allies, and those who come over to you-their hearts forbidding them to make war on you, or to make war on their own people. Had God pleased, he would have given them power against you, and they would have made war upo…
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. (33/73)
Sura XXIV (Light) lays down punishments for adultery and false accusations, rules for marital testimony via mutual oaths, prohibitions on spreading calumny, and extensive modesty and household-entry regulations.
4 How they have discharged their prophetic functions.
5 Verses 9-33 have reference to the events of the year Hej. 5, towards the close. See next note. His. 688; Waq. 4 f.
6 In the engagement which took place under the walls of Medina, some of the enemy were posted on a height to the east of the city, others in a valley on the west. The besiegers were 12,000, the Muslims 3,000 strong, when a violent storm, which ups…
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. (40/73)
Before private conferences with the Apostle, believers should give alms; the passage also condemns people who befriend God’s angered enemies and promises them severe torment.
Apostle shall be brought low, as those who were before them were brought low. And now have we sent down demonstrative signs: and, for the Infidels is a shameful chastisement.
On the day when God shall raise them all to life, and shall tell them of their doings. God hath taken count of them, though they have forgotten them!
and God is witness over all things.
Dost thou not see that God knoweth all that is in the Hea…
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…
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. (65/73)
Sura V continues with Moses’ mission, Israel’s forty-year wandering, Cain’s slaying and God’s lesson via a raven, the maxim about killing/saving mankind, and punishments for corruption and war against God and His Apostle.
men of might. And verily, we can by no means enter it till they be gone forth. But if they go forth from it, then verily will we enter in."
Then said two men of those who feared their Lord and to whom God had been gracious, "Enter in upon them by the gate: and when ye enter it, ye overcome!
If ye be believers, put ye your trust in God."
They said, "O Moses! never can we enter while they remain therein. Go thou and …
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
(7/68)
Continuing the memoir, the text describes Pepys’s official reforms in naval administration, his close relationship with the Duke of York, his removal and Tower imprisonment over Catholic allegations, and eventual reinstatement under Charles II.
soon came to render him useful. The distresses of the young couple at this period were subjects of pleasant reflexion during their prosperity--as recorded in the Diary, 25th February, 1667.
But better times were approaching Mr. Pepys: he accompanied Sir
Edward Montagu upon his Expedition to the Sound, in March, 1658, and upon his return obtained a clerkship in the Exchequer.
Through the interest of the Earl of Sand…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
(15/68)
Downing informs Pepys he has secured him a clerkship in the Council, Pepys hears other Council clerks are dismissed, and he notes that the Council’s offices and connections remain uncertain.
I hear are all turned out, only the two Leighs, and they do all tell me that my name was mentioned last night, but that nothing was done in it.
20th. In the morning I met Lord Widdrington in the street, [Sir
Thomas Widdrington, Knight, Serjeant-at-Law. one of Cromwell's
Commissioners of the Treasury, appointed Speaker 1656, and first
Commissioner for the Great Seal, January, 1659; he was M.P. for
York.] going to s…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
(16/68)
Pepys reports Parliament’s declarations over law, gospel, and tithes, public executions displayed in Cheapside, food and family dinner at his lodging, and rumors about Monk’s concurrence with the Parliament.
their wives, and my brother Tom [Ob.1663]. The news this day is a letter that speaks absolutely Monk's concurrence with this Parliament, and nothing else, which yet I hardly believe.
28th, I went to Mr. Downing, who told me that he was resolved to be gone for Holland this morning. So I to my office again, and dispatch my business there, and came with Mr. Hawley to Mr.
Downing's lodgings, and took Mr. Squib from Whi…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
(46/68)
Pepys records 15th–16th: commissioners dine aboard, Sir Samuel Morland is treated as a traitor, Pepys talks with the Lord about religion and politics, and news comes that the King will not visit the Lord on board.
home, and we found an easy admission. His attendance very inconsiderable as for a prince; but yet handsome, and his tutor a fine man, and himself a very pretty boy.
15th. Coming on board we found all the Commissioners of the
House of Lords at dinner with my Lord, who after dinner went away for shore. Mr. Morland, now Sir Samuel, was here on board, but I
do not find that my Lord or any body did give him any respect…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
(63/68)
After meeting Lord and Navy officials, Pepys troubles over delayed appointments and then receives comfort from news that Barlow may not execute a post; he also makes arrangements with a clerk.
proxime futuris interesse non possit; placet vobis ut dictus S. P. admissionem suam necnon creationem recipiat ad gradum Magistri in Artibus sub pepsona Timothei Wellfit, Inceptoris, &c. &c.--June 26, 1660.]
9th. To the Navy-office, where in the afternoon we met and sat, and there I begun to sign bills in the Office the first time.
[The Navy Office was erected on the site of Lumley House, formerly belonging to the F…
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. (5/19)
Pepys reports a rumor of a Portuguese lady at Hampton Court who has already given birth, and he records heated discussions about the Act of Uniformity, alleged debts tied to the Earl of Sandwich, and threats in legal proceedings.
of the Tower, upon my demanding how Sir H. Vane died, told me that he died in a passion; but all confess with so much courage as never man did.
22nd. This day I am told of a Portugall lady, at Hampton Court, that hath dropped a child already since the Queene's coming, and the King would not have them searched whose it is; and so it is not commonly known yet. Coming home to-night, I met with Will.
Swan, who do talk…
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. (11/19)
Pepys continues mid-August business and observes religious policy changes, including a ‘cheat’ by flag-makers, visits to the Palace of boats and the Tower area, and a crowded Farewell sermon by Dr. Bates against persecution.
by his coach towards White Hall; but there being a stop at the Savoy, we light and took water, and my Lord Sandwich being out of towne, we parted there.
10th. I walked to St. Dunstan's, the church being now finished; and here I heard Dr. Bates, [Dr. Bates, a celebrated
Nonconformist divine.] who made a most eloquent sermon; and I am sorry I have hitherto had so low an opinion of the man, for I
have not heard a nea…
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. (12/19)
Pepys recounts August 19–September 1 activities: duelling reports, Tangier administration commissions, inspecting timber in Waltham Forest and Illford, and worries about plots as city watch arrests suspected abettors.
letter I writ last night, and sent him this morning, to be corrected by him in order to its sending down to all the Yards as a charge to them.
17th. This being the last Sunday that the Presbyterians are to preach, unless they read the new Common Prayer and renounce the
Covenant, I had a mind to hear Dr. Bates's farewell sermon; and walked to St Dunstan's, where, it not being seven o'clock yet, the doors were not op…
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. (21/38)
Pepys continues noting a Tangier-related court business involving the Duke and Lady Castlemaine, then describes his meeting with Lord Coventry about Navy payments, and court intrigues over precedence and mistreatment.
but bid me to go through some other way, which I did; so that I see that he is a servant of the King's pleasures too, as well as business.
19th. Singled out Mr. Coventry into the matted gallery, and there I told him the complaints I meet every day about our
Treasurer's or his people's paying no money, but at the goldsmith's shops, where they are forced to pay fifteen or twenty sometimes per cent, for their money, w…
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. (25/38)
Pepys notes Parliament’s looming religious questions about Presbyterians, Papists, and liberty of conscience, including a priest arrested in Holborn, and he continues with his office business and Navy funding details.
greatest of all; and that our own Queene hath little or no company come to her, which I know also to be very true, and am sorry to see it.
18th. Mr. Hater and I alone at the office, finishing our account of the extra charge of the Navy, not properly belonging to the
Navy, since the King's coming in to Christmas last; and all extra things being abated, I find that the true charge of the Navy to that time hath been a…
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. (26/38)
On 17th Pepys hears a secret quarrel between Lord Sandwich and Edward Montagu about embassy money and abuses, then proceeds to 18th–19th Parliament business, royal speeches on religious toleration, and office-related imprisonment worries.
says the same for the Papists, but declares against their ever being admitted to have any offices or places of trust in the kingdom; but, God knows, too many have.
21st. To the office, where Sir J. Minnes (most of the rest being at the Parliament-house,) all the morning answering petitions and other business. Towards noon there comes a man as if upon ordinary business, and shows me a writ from the Exchequer, calle…
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. (27/38)
Pepys describes being seized as a prisoner by a “Commission of Rebellion” over Field’s case, the farcical/hostile bailiff encounter at his office, and his efforts to avoid disgrace and maintain routine duties.
did give the Duke and Mr. Coventry an account of that and other like matters in writing under oath, of which I was ashamed, and for which I was sorry.
22nd (Lord's-day). Went not out all the morning; but after dinner to Sir W. Batten's and Sir W. Pen's, where discoursing much of yesterday's trouble and scandal; but that which troubled me most was Sir J. Minnes coming from Court at night, and instead of bringing gre…
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 (6/495)
Pepys describes a private conversation with Edward Coventry about his censure over selling offices, explains alleged accusations and witnesses, hears more about the Irish plot, and records deaths and court marriage news.
Council was called extraordinary; and they were opening the letter this last post's coming and going between Scotland and us and other places. The King of France is well again.
2nd. To St. James's, to Mr. Coventry; where I had an hour's private talk with him concerning his own condition, at present being under the censure of the House, being concerned with others in the Bill for selling of offices. He tells me, th…
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 (11/495)
Pepys notes that Parliament discusses King’s reply regarding Temple, and he records a visit to Kirby Castle at Bednall Green, including a story about lightning striking a Genoese galley in Legorne Roads.
be wholly delivered from the Spaniards. This was on Tuesday last, and yesterday come the very first news that in this valley they had thus routed and killed the Spaniards.
26th. The House is upon the King's answer to their message about
Temple, which is, that my Lord of Bristoll did tell him that
Temple did say those words; so the House are resolved upon sending some of their members to him to know the truth, and 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 (13/495)
On July 1, Pepys describes Lord Bristol’s Commons speech about Sir Richard Temple, the House voting Temple innocent, and subsequent gossip on Digby’s reception and Sir Charles Sedley’s trial.
Richard Temple innocent; and that my Lord Digby hath cleared the honour of His Majesty, and Sir Richard Temple's, and given perfect satisfaction of his own respects to the House.
2nd. Walking in the garden this evening with Sir G. Carteret and
Sir J. Minnes, Sir G. Carteret told us with great content how like a stage-player my Lord Digby spoke yesterday, pointing to his head as my Lord did, and saying, "First, for …
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 (17/495)
Pepys describes Bristoll’s formal impeachment of the Chancellor in the Lords with detailed articles of alleged treason, explains how the House orders legal opinions, and then discusses dock-building plans at Portsmouth’s creeks.
this Parliament, (which is likely to be adjourned in a day or two,) and in the mean time the two Lords to remain without prejudice done to either of them.
15th. Captain Grove come and dined with me. He told me of discourse very much to my honour, both as to my care and ability, happening at the Duke of Albemarle's table the other day, both from the Duke and the Duchesse themselves; and how I paid so much a year to…
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 (18/495)
Pepys records the judges ruling the Chancellor’s articles not treason, describes the King and Queen’s public ride while Castlemaine and Stewart’s appearances are commented on, and later notes the Lords’ vote to investigate the matter.
21st. This day the Parliament kept a fast for the present unseasonable weather.
22nd. To my Lord Crewe's. My Lord not being come home, I met and staid below with Captn. Ferrers, who was come to wait upon my
Lady Jemimah to St. James's, she being one of the four ladies that hold up the mantle at the christening this afternoon of the
Duke's child (a boy). In discourse of the ladies at Court,
Captn. Ferrers tells me…
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 (24/495)
Pepys comments on Bristoll fleeing while warrants seek his arrest, meets Mr. Hoole about Sir Samuel Morland’s promises, later hears of Teviott’s further attack at Tangier, reads a poem, and discusses Sandwich’s finances.
warrants issued out against him, to have carried him to the Tower, but he is fled away or hid himself. So much the Chancellor hath got the better of him.
13th. Met with Mr. Hoole [William, son of Robert Hoole of
Walkeringham, admitted of Magdalene College June 1648.] my old acquaintance of Magdalene, and walked with him an hour in the
Parke, discoursing chiefly of Sir Samuel Morland, whose lady
[Susanne de Millevi…
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 (26/495)
At a dinner with the Lord Mayor and Aldermen, Pepys discusses the age and symbolism of the Lord Mayor’s swords and London’s waterworks costs, hears Irish political news about restored rebel lands, and reads newsbooks and a Bristoll arrest proclamation.
and M.P. for Winchester in James II.'s Parliament. Ob. 1704 aged 88.] This day I read a Proclamation for calling in and commanding every body to apprehend my Lord Bristoll.
5th. I did inform myself well in things relating to the East
Indys; both of the country, and the disappointment the King met with the last voyage, by the knavery of the Portugall Viceroy, and the inconsiderableness of the place of Bombaim, [Bomb…
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 (44/495)
At St James’s and around the ’Change Pepys discusses Turner’s trials and execution prospects, describes a Quaker confrontation with the King, and hears about condemned plotters including Captain Oates.
Trials.] is found guilty of felony and burglary: and strange stories of his confidence at the barr, but yet great indignation in his arguing. All desirous of his being hanged.
20th. My Lord Sandwich did seal a lease for the house he is now taking in Lincoln's Inn Fields, which stands him in 250l. per annum rent. Sir Richard Ford told me that Turner is to be hanged to-morrow, and with what impudence he hath carried…
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 (53/495)
Pepys mourns his brother Tom’s death, then describes Parliament returning and the king’s anger at Bristol, including attempts to arrest him, and follows with the burial arrangements and dinner and church service for Tom.
15th. My poor brother Tom died.
16th. To the office, where we sat this afternoon, having changed this day our sittings from morning to afternoon, because of the
Parliament which returned yesterday; but was adjourned till
Monday next, upon pretence that many of the members were said to be upon the road; and also the King had other affairs, and so desired them to adjourn till then. But the truth is, the King is offe…
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 (54/495)
Pepys attends Trinity House, hears a sermon at Whitehall, and notes disputes over repealing the Triennial Parliaments bill, including parliamentary speeches and unrest like apprentices rescuing pilloried men.
order the Act to be read to-morrow before them; and I suppose it will be repealed, though I believe much against the will of a good many that sit there.
23rd. To the Trinity House, and there dined very well: and good discourse among the old men. Among other things, they observed, that there are but two seamen in the Parliament, viz. Sir W.
Batten and Sir W. Pen, and not above twenty or thirty merchants; which is …
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 (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 (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 (92/495)
Pepys records May 23-29, 1665 with Dutch fleet reports from Amsterdam, plague fears and remedies in London, continued delays at the ships in the river, the condemnation of Nixon to be shot for cowardice, and news of prizes and safe merchant arrivals.
the Dutch, within the Texel. Great fears of the sicknesse here in the City, it being said that two or three houses are already shut up. God preserve us all!
MAY 1, 1665. I met my Lord Brouncker, Sir Robert Murrey, Dean
Wilkins, and Mr. Hooke, going by coach to Colonel Blunt's to dinner. [Wricklesmarsh, in the parish of Charlton, which belonged, in 1617, to Edward Blount, Esq., whose family alienated it towards th…
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