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The attitude the passage takes toward its subject. 0-2 per passage.
Frederick Douglass
· 1881
(5/16)
After arriving in Philadelphia and learning how to go to New York via William Street depot, Douglass reaches New York Tuesday morning, September 4, 1838, as a free man and reflects on joy.
directed me to the William-street depot, and thither I went, taking the train that night. I reached New York Tuesday morning, having completed the journey in less than twenty-four hours.
My free life began on the third of September, 1838. On the morning of the fourth of that month, after an anxious and most perilous but safe journey, I found myself in the big city of New York, a *free man*—one more added to the migh…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
(4/15)
Margoliouth defends the Qur’an’s style by claiming it reflects an untutored but fervent Arab prophet, while noting Muslims see it as a miracle and that Rodwell’s translation best preserves the Eastern rhythm.
has in fact been penned by the prophet's greatest British admirer, Carlyle himself; and there are probably many now who find themselves in the same dilemma with that great writer.
The fault appears, however, to lie partly in our difficulty to appreciate the psychology of the Arab prophet. We must, in order to do him justice, give full consideration to his temperament and to the condition of things around him. We are…
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," (2/11)
He credits the Qur'an with lofty conceptions of God’s power and providence and argues it helped transform Arabia’s peoples into empire-builders, while acknowledging it also justifies bloodshedding and polygamy.
arms of his followers, has now lasted for nearly thirteen centuries, and embraces more than one hundred millions of our race-more than one-tenth part of the inhabitants of the globe.
It must be acknowledged, too, that the Koran deserves the highest praise for its conceptions of the Divine nature, in reference to the attributes of
Power, Knowledge, and universal Providence and Unity-that its belief and trust in the 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," (9/11)
The passage includes Sura XCIII “The Brightness,” Sura XCIV “The Opening,” Sura CXIII “The Daybreak,” and Sura CXIV “Men,” emphasizing reassurance, relief after trouble, and refuge prayers against evil and whisperers.
And endure what they say with patience, and depart from them with a decorous departure.
And let Me alone with the gainsayers, rich in the pleasures of this life; and bear thou with them yet a little while:
For with Us are strong fetters, and a flaming fire,
And food that choketh, and a sore torment.
The day cometh when the earth and the mountains shall be shaken; and the mountains shall become a loose sand heap.
…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (17/56)
It continues the translator’s extended commentary on Muhammad’s alleged psychological self-deception, followed by Qur’an Sura 52 and Sura 56 featuring Muhammad’s revelation, heaven/hell contrasts, paradise imagery, and rebuttals to skeptics.
On couches ranged in rows shall they recline; and to the damsels with large dark eyes will we wed them.
And to those who have believed, whose offspring have followed them in the faith, will we again unite their offspring; nor of the meed of their works will we in the least defraud them. Pledged to God is every man for his actions and their desert.3
And fruits in abundance will we give them, and flesh as they shall …
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" (19/56)
The passage continues the translator’s repeated commentary, then supplies Qur’an Sura 57 “The Steps/Ascents” and Sura 55 “The Merciful,” stressing divine mercy, cosmic order, fair weighing, and warnings about judgment.
Cause that soul to return? Tell me, if ye speak the truth.
But as to him who shall enjoy near access to God,
His shall be repose, and pleasure, and a garden of delights.
Yea, for him who shall be of the people of the right hand,
Shall be the greeting from the people of the right hand-"Peace be to thee."
But for him who shall be of those who treat the prophets as deceivers,
And of the erring,
His entertainment …
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, (7/104)
It begins Sura LXVII (“The Kingdom”) from Mecca, asserting God’s power over death and life, layered heavens and anti-Satan lights, Hell’s torment with braying keepers, and insistence that God knows hidden and secret thoughts.
What! are ye sure that He who is in Heaven will not cleave the Earth beneath you? And lo, it shall quake.
Or are ye sure that He who is in Heaven will not send against you a stone-
charged whirlwind? Then shall ye know what my warning meant!
And verily, those who flourish before you treated their prophets as liars: and how grievous my wrath!
Behold they not the birds over their heads, outstretching and drawing in …
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (20/104)
It opens a Sura with the Night Journey from Mecca to a “further” blessed temple, then recounts God’s guidance to Israel, judgment after repeated crimes, divine signs, and moral commands for worship.
In the Name of God, the Compassionate, the Merciful
GLORY be to Him who carried his servant by night2 from the sacred temple of
Mecca to the temple3 that is more remote, whose precinct we have blessed, that we might shew him of our signs! for He is the Hearer, the Seer.
And4 we gave the Book to Moses and ordained it for guidance to the children of Israel-"that ye take no other Guardian than me."
O posterity of tho…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (82/104)
The passage again frames Muhammad’s Qur’an as potentially deceptive while arguing for sincere motivation, then quotes Qur’anic descriptions of the afterlife, angels praising God, and the transition to the surah “The Spider,” said to be Meccan.
when they reach it, its gates shall be opened, and its keepers shall say to them, "All hail! virtuous have ye been: enter then in, to abide herein for ever."
And they shall say, "Praise be to God, who hath made good to us His promise, and hath given to us the earth as our heritage, that we may dwell in Paradise wherever we please!" And goodly is the reward of those who travailed virtuously.
And thou shalt see the A…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (97/104)
A Qur’anic passage about the next life and divine knowledge introduces the Sura on Saba, then shifts into stories of David and Solomon, Djinn labor, Saba’s gardens, flood of Irem, and dispersal as punishment for ingratitude, ending with eschatological claims about true guidance.
5 Paradise.
6 Verses 27, 28 are to be noted, as defining the proportion to be observed in rewards and punishments, the severity of the latter being only in proportion to the crime, the excellence of the former being above and beyond its strict merits.
7 But rather your own lusts. The Muhammadans believe that idols will be gifted with speech at the day of judgment.
8 The ordinary Arabic word for to die seems to be …
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, (101/104)
Continuing the Qur’an text, God controls winds, rain, resurrection, human creation, and the unequal states of sight and blindness, while prophets warn peoples and past generations are punished for denying God’s signs.
treated like him who seeth things aright? Verily God misleadeth whom He will, and guideth whom He will. Spend not thy soul in sighs for them: God knoweth their doings.
It is God who sendeth forth the winds which raise the clouds aloft: then drive we them on to some land dead from drought,1 and give life thereby to the earth after its death. So shall be the resurrection.
If any one desireth greatness, all greatness …
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, (103/104)
It begins with a commentary interjection, then presents Qur’an Sura VII: al-A’raf, including the creation of humanity and the command to prostrate to Adam, Satan’s refusal and expulsion, and warnings about records of deeds on the Day of Reckoning.
_______________________
1 See note at Sura [xcvii.] iii. 18. This is one of the passages said to have originated with Zayd.
2 Not only seas, properly so called, but the great masses of fresh water in the Nile, Tigris, inland lakes, etc. 3 The Gospel.
4 This idea was probably suggested by Muhammad's reminiscences of the view from the Cave of Hira, to the north and west of which there is a prospect thus described by…
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. (2/66)
Continuing Qur’anic eschatology and nature theology, it teaches that God created heavens and earth in six days, commands secret prayer, warns against disorder, and then recounts prophets like Noah, teaching worship of one God and warning of great day punishment.
And now have we brought them the Book: with knowledge have we explained it; a guidance and a mercy to them that believe.
What have they to wait for now but its interpretation? When its interpretation13 shall come, they who aforetime were oblivious of it shall say, "The Prophets of our Lord did indeed bring the truth; shall we have any intercessor to intercede for us? or could we not be sent back? Then would we act 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 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. (4/66)
The passage continues the prophetic contest stories through Shoaib and Moses: peoples refuse prophets, earthquakes and punishment follow, prophets argue God’s authority, Pharaoh challenges Moses, and Moses’s signs are portrayed as transforming rod into a serpent and hand into white light.
pride, "We will surely banish thee, O Shoaib, and thy fellow-believers from our cities, unless indeed ye shall come back to our religion." "What!" said he, "though we abhor it?
Now shall we have devised a lie concerning God, if after he hath delivered us from your religion we shall return to it; nor can we return to it, unless by the will of God our Lord: our Lord embraceth all things in his ken. In God have we put …
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. (7/66)
The passage stresses mercy after repentance, Moses’ chosen elders and a quake, Israel’s prophetic lawgiving, the promise of guidance through an unlettered prophet, and God’s provision through twelve fountains, manna, and quails.
He said, "O Lord, forgive me and my brother, and bring us into thy mercy; for of those who shew mercy thou art the most merciful."
Verily as to those who took the calf as a god, wrath from their Lord shall overtake them, and shame in this present life: for thus recompense we the devisers of a lie.
But to those who have done evil, then afterwards repent and believe, thy Lord will thereafter be Lenient, Merciful.
An…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (19/66)
The passage recounts Quranic monotheistic argument through Abraham’s critique of idol worship and worship of the heavens and earth, then lists prophets Abraham’s descendants and others, concluding with claims that scripture is guidance.
His the kingdom, on the day when there shall be a blast on the trumpet: He knoweth alike the unseen and the seen: and He is the Wise, the Cognisant.
And remember when Abraham said to his father Azar,18 Takest thou images as gods? Verily, I see that thou and thy people are in manifest error.
And thus did we shew Abraham the kingdom of the Heavens and of the Earth,19
that he might be stablished in knowledge.
And whe…
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. (30/66)
Sura II continues with examples of unbelievers as fire- and storm-blinded, commands worship and producing a comparable sura, promises gardens to righteous believers, and introduces parables like the gnat and the nature of covenant-breakers.
Deaf, dumb, blind: therefore they shall not retrace their steps from error!
Or like those who, when there cometh a storm-cloud out of the Heaven, big with darkness thunder and lightning, thrust their fingers into their ears because of the thunder-clap, for fear of death! God is round about the infidels.
The lightning almost snatcheth away their eyes! So oft as it gleameth on them they walk on in it, but when darkne…
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. (54/66)
Sura titles and opening lines assert that unbelievers fail to be convinced by clear evidence, that sincere worship and alms are required, and that the day of resurrection will bring mutual deceit and divine recompense.
be raised from the dead. SAY: Yea, by my Lord, ye shall surely be raised; then shall ye surely be told of your deeds! And easy is this for God.
Believe then in God and his apostle and in the light which we have sent down; for God is fully aware of all ye do.
The day when He shall gather you together for the day of mutual gathering, will be the day of MUTUAL DECEIT,2 and whoso shall have believed in God and done wha…
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. (56/66)
The passage explains and quotes Sura VIII on war booty (spoils), framing it as God and the apostle’s, and recounting the believers’ departure, God’s promise of angels, and instructions for fighting and discipline at battle.
that he might thereby cleanse you, and cause the pollution of Satan to pass from you, and that he might gird up your hearts, and stablish your feet by it:
When thy Lord spake unto the angels, "I will be with you: therefore stablish ye the faithful. I will cast a dread into the hearts of the infidels." Strike off their heads then, and strike off from them every finger-tip.
This, because they have opposed God and his…
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. (63/66)
Continuing Sura III, it covers Mary’s vow, Zacharias’s request for descendants, angelic announcements of John, Mary’s purification, and the proclamation to Muhammad of Jesus’ role and miracles.
If they shall dispute with thee, then SAY: I have surrendered myself to God, as have they who follow me.
SAY to those who have received the Book, and to the common folk, Do ye surrender yourselves unto God?7 If they become Muslims, then are they guided aright: but if they turn away-thy duty is only preaching; and God's eye is on
His servants.
But to those who believe not in the signs of God, and unjustly slay the p…
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. (64/66)
The passage completes the Mary and Jesus annunciation narrative by stating that God creates by command, Jesus teaches and performs signs, and that Jews plot while God plots is declared God’s best.
the sanctuary, he found her supplied with food.13 "Oh, Mary!" said he, "whence hast thou this?" She said, "It is from God; for God supplieth whom He will, without reckoning!"
There did Zacharias call upon his Lord: "O my Lord!" said he, "vouchsafe me from thyself good descendants,14 for thou art the hearer of prayer." Then did the angels call to him, as he stood praying in the sanctuary:15
"God announceth John (Yah…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse. (48/73)
The text argues that, though critics allege imposture, Muhammad sincerely sought to end idolatry and proclaimed God’s unity, possibly mixing conviction with self-deception, and it includes Qur’anic verses about a dream fulfilled, victory, and believers’ piety.
peace on His Apostle and on the faithful, and stablished in them the word of piety, for they were most worthy and deserving of it: and God knoweth all things.
Now hath God in truth made good to His Apostle the dream9 in which he said,
"Ye shall surely enter the sacred Mosque, if God will, in full security, having your heads shaved and your hair cut: ye shall not fear; for He knoweth what ye know not; and He hath ord…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse. (71/73)
The passage narrates Christian-era scenes: Jesus is strengthened by the Holy Spirit, performs miracles by God’s leave, and refuses claims of divinity; it recounts the apostles’ request for a heavenly table.
my favour upon thee and upon thy mother, when I strengthened thee with the Holy Spirit, that thou shouldest speak40 to men alike in the cradle, and when grown up;-
And when I taught thee the Scripture, and Wisdom, and the Law, and the
Evangel: and thou didst create of clay, as it were, the figure of a bird, by my leave, and didst breathe into it, and by my leave it became a bird; and thou didst heal the blind and th…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
(3/68)
The preface characterizes Pepys’s decade as one of Restoration life, the Plague and the Great Fire, and highlights his social venues like Will’s coffee-house and his theatre observations, citing Sir Walter Scott’s praise.
gentleman who deciphered it; and although Pepys's grammar has been objected to, it is thought that the entries derive additional interest from the quaint terms in which they are expressed.
The period of the Diary was one of the most interesting and eventful decades in our history. We have here the joyous pictures of the Restoration, as well as much about "the merry monarch," his gaieties and his intrigues. The Pla…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
(4/68)
The editor’s preface praises Pepys’s diary as a detailed source for plays and stage life, and claims it also describes surprising early scientific and military experiments, along with scandalous anecdotes.
the curious, affect dramatic antiquities--a line which has special charms for the present age--no book published in our time has thrown so much light upon plays, playwrights, and play- actors.
"Then those who desire to be aware of the earliest discoveries, as well in sciences, as in the useful arts, may read in Pepys's
Memoirs, how a slice of roast mutton was converted into pure blood; and of those philosophical gla…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
(35/68)
At the beginning of May 1660 Pepys describes royal celebrations in Deal, reports Parliament’s votes and the King’s letter of submission and “Act of Oblivion,” and records mass joy on the streets and across the fleet.
a King and the settlement of the Church, did carry it against all expectation against Sir Dudley North and Sir Thomas Willis. [Willis had represented Cambridgeshire in the preceding Parliament.]
21st. This day dined Sir John Boys [Gentleman of the Privy-
Chamber.] and some other gentlemen formerly great Cavaliers, and among the rest one Mr. Norwood, [A Major Norwood had been
Governor of Dunkirk; and a person of th…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the (22/53)
On the day of the King’s return from the Tower to Whitehall, Pepys dresses finely and watches a grand procession with nobles, bishops, horses, and decorated streets, praising the spectacle and noting the Duke of York’s suit and the King’s attention.
trouble that it is like to be a wet day. All the way is so thronged with people to see the triumphall arches, that I could hardly pass for them.
22nd. The King's going from the Tower to White Hall. Up early and made myself as fine as I could, and put on my velvet coat, the first day that I put it on, though made half a year ago. And being ready, Sir W. Batten, my Lady, and his two daughters and his son and wife, …
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the (23/53)
Pepys describes attending Charles II’s Coronation at Westminster Abbey, watching the king, clergy, nobility, oaths, pardon, and ceremonial proclamations from a scaffold before returning toward Westminster Hall as crowds gather.
and there I spoke with my Lord, He talked with me about his suit, which was made in France, and cost him 200l., and very rich it is with embroidery. CORONACON DAY. 23rd. About four I rose and got to the Abbey, where I followed
Sir J. Denham, the Surveyor, with some company that he was leading in. [Created at the Restoration K.B., and Surveyor-
General of all the King's buildings; better know as the author of
"Cooper'…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the (23/53)
At Westminster Hall, Pepys watches Charles II dine under a canopy, the Knights of the Bath, the ceremonial champion who challenges anyone to deny the king, and he enjoys observing guests and music with his wife nearby.
Into the Hall I got, where it was very fine with hangings and scaffolds one upon another full of brave ladies; and my wife in one little one, on the right hand. Here I staid walking up and down, and at last upon one of the side stalls I stood and saw the King come in with all the persons (but the soldiers) that were yesterday in the cavalcade; and a most pleasant sight it was to see them in their several robes. And t…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for Uniformity is lately printed, which, it is thought, will make mad work among the Presbyterian ministers. People of all sides are very much discontented; some thinking themselves used, contrary to promise, too hardly; and the other, that they are not rewarded so much as they expected by the King. (4/19)
After Vane’s execution, Pepys continues daily business, hears talk of Vane’s courage as a miracle, visits portrait painters Peter Lely and Michael Wright, and helps negotiate an agreement about the Forest of Dean with King and Sir John Winter.
six Dutch, and the rest his own ships; which will, I fear, be ill for Portugall. I writ a letter of all this day's proceedings to my Lord, at Hinchingbroke.
18th. Up early; and after reading a little in Cicero, to my office. To my Lord Crewe's and dined with him; where I hear the courage of Sir H. Vane at his death is talked on every where as a miracle. I walked to Lilly's, the painter's, [Peter Lely, the celebra…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for Uniformity is lately printed, which, it is thought, will make mad work among the Presbyterian ministers. People of all sides are very much discontented; some thinking themselves used, contrary to promise, too hardly; and the other, that they are not rewarded so much as they expected by the King. (15/19)
Pepys narrates September 5 in detail: a yacht race between English and Dutch vessels near Woolwich/Greenwich, and a long anecdote from Sir Jerom Bowes about humiliating an emperor’s courtiers and asserting English precedence.
up to-day, and strict watch is kept in the City by the train-bands, and abettors of a plot are taken. God preserve us, for all these things bode very ill.
SEPTEMBER 1, 1662. With Sir W. Batten and Sir W. Pen by coach to St. James's, this being the first day of our meeting there by the Duke's order; but when we come, we found him going out by coach with his Duchesse, and he told us he was to go abroad with the Queen…
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. (18/38)
Pepys recounts attending a court ball at Whitehall, watching the King, Queen, Duke of Monmouth, and favourites dance and switching from formal dances to country dances before going home.
the maydes of honour and the young Duke of Monmouth playing at cards. Some of them, and but a few, were very pretty; though all well dressed in velvet gowns.
31st. Mr. Povy and I to White Hall; he taking me thither on purpose to carry me into the ball this night before the King. He brought me first to the Duke's chamber, where I saw him and the
Duchesse at supper; and thence into the room where the ball was to be,…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act of Parliament commands, is the greatest piece of state now in discourse. But for ought I see they are gone out very peaceably, and the people not so much concerned therein as was expected. (24/38)
Pepys attends sermons and literary events, debates about the value of Hudibras, watches skating in the Park with Captain Ferrers, and hears court gossip including the Monmouth “child dropped” incident and Monmouth’s rank.
vests officiating somewhere in Holborne the other day, and was committed by Secretary Morris according to law; and they say the Bishop of London did give him thanks for it.
17th. To my Lord Sandwich, whom I found at cards with Pickering; but he made an end soon: and so all alone, he told me he had a great secret to tell me, such as no flesh knew but himself, nor ought; which was this:--that yesterday morning Escha…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (22/495)
Pepys reflects on court appointments and patronage affecting Dr. Pierce, discusses accusations of bribery and naval administration, and reports Sir William Petty’s sailing wager between Dublin and Holyhead, concluding with his admiration for Mr. Coventry.
a famous runner. And Lee hath beat him; though the King and Duke of York and all men almost did bet three or four to one upon the tyler's head.
31st. To the Exchange, where I met Dr. Pierce, who tells me of his good luck to get to be groom of the Privy-Chamber to the
Queene, and without my Lord Sandwich's help, but only by his good fortune, meeting a man that hath let him have his right for a small matter, about 60…
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 (31/495)
Pepys orders his velvet cloak production stopped as the Queen worsens, then records recovery and the physician Francis Prujeon’s celebrated treatment.
22nd. This morning, hearing that the Queene grows worse again, I sent to stop the making of my velvet cloak, till I see whether she lives or dies.
23rd. The Queene slept pretty well last night, but her fever continues upon her still. It seems she hath never a Portuguese doctor here.
24th. The Queene is in a good way of recovery; and Sir Francis
Pridgeon, [Vertue (according to Walpole) had seen a portrait of
Dr. …
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (35/495)
Pepys records scientific talk on sinking ships and AURUM FULMINANS, notes his queen’s birthday celebrations with guns and bonfires, and reports governance discussions about credit and potential quarantine measures.
and it was pleasant to see how Blackburne himself did act it, how when the Commissioners of the Admiralty would enquire of the captains and admirals of such and such men, how they would with a sigh and casting up the eyes say, "such a man fears the Lord," or, "I hope such a man hath the
Spirit of God." But he tells me that there was a cruel articling against Pen after one fight, for cowardice, in putting himself wit…
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 (39/495)
At a coffee-house Pepys hears East country merchants’ accounts of winter fish markets near “Quinsborough,” including fish frozen on sledges yet reanimating, and further tales of honey from fir-trees and hunting practices.
come to the Duke's house again; and of a rare play to be acted this week of Sir William Davenant's. The story of Henry the Eighth with all his wives.
11th. At the Coffee-house I went and sat by Mr. Harrington, and some East country merchants, and talking of the country above
Quinsborough, [Perhaps Mr. Harrington invented the name of this place, and the account of the country.] and thereabouts, he told us himself 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 (61/495)
Reports of Lord Teviott and nineteen officers killed at Tangier by Moorish ambush are followed by play-going during a hailstorm, and detailed retelling of the ambush date and Teviott’s last warning.
the King was at my Lady Castlemaine's lodgings over the hither-gate at Lambert's lodgings, dancing with fiddlers all night almost; and all the world coming by taking notice of it.
JUNE 1, 1664. Southwell (Sir W. Pen's friend) tells me the very sad newes of my Lord Teviott's and nineteen more commission officers being killed at Tangier by the Moores, by an ambush of the enemy upon them, while they were surveying the…
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 (69/495)
Pepys records a run of September–October 1664 entries: celebrating wealth and gifts, attending plays, describing storms, tracking war news against the Dutch, observing fires, and hearing about French and Dutch military movements.
not be known, and were roundly beaten out of the field, and some deeply wounded and bruised; till at last the weavers went out tryumphing, calling 100l. for a butcher.
28th. I am overjoyed in hopes that upon this month's account I
shall find myself worth 1000l. besides the rich present of two silver and gilt flaggons, which Mr. Gauden did give me the other day. My Lord Sandwich newly gone to sea, and he did before…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (81/495)
Pepys describes the Royal Society’s book and royal patronage, losses of ships in the Straights, Dutch actions near the North Foreland and Margate Road, and plays like Volpone; he also recounts a Privy Council debate over Turkey ships.
To my Lord of Oxford's, but his Lordship was in bed at past ten o'clock: and, Lord help us! so rude a dirty family I never saw in my life.
9th. I saw the Royal Society bring their new book, wherein is nobly writ their charter and laws, and comes to be signed by the
Duke as a Fellow; and all the Fellows' hands are to be entered there, and lie as a monument; and the King hath put his with the word Founder. Holmes wa…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (87/495)
From March 1 to March 20, 1664/65, Pepys records his Royal Society admission payment and scientific lectures on a comet, political proclamations about war with Holland, official business with the Duke and Navy, and his appointment/confirmation as Treasurer for Tangier.
Slaning, [Sir Nicholas Slaning K.B., married a daughter of Sir George Carteret.] were admitted of the society: and this day I did pay my admission money, 40s. to the society.
4th. William Howe come to see me, being come up with my Lord from sea: he is grown a discreet, but very conceited fellow. He tells me how little respectfully Sir W. Pen did carry it to my
Lord on board the Duke's ship at sea; and that Captai…
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 (107/495)
In August 1665 Pepys and others check weekly plague bills around Dagenhams, amid fears of sick neighbors, forced burials, and a frantic incident involving a plague-infected maid in a pest coach.
Lady do confess exceedingly, and the latter do also now call me cozen, which I am glad of. So God preserve us all friends long, and continue health among us.
AUGUST 3, 1665. To Dagenhams. All the way people, citizens, walking to and fro, enquire how the plague is in the City this week by the Bill; which by chance, at Greenwich, I had heard was
2020 of the plague, and 3000 and odd of all diseases. By and by met my…
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 (110/495)
After a night at Windsor’s Carteret chamber, Pepys surveys the surroundings, travels by water at night fearing plague corpses, and observes coffins and unburied plague bodies watched by guards.
So to sleep; being very well, but weary, and, the better by having carried with me a bottle of strong water; whereof now and then a sip did me good.
20th. I up and to walk forth to see the place; and I find it to be a very noble seat in a noble forest, with the noblest prospect towards Windsor, and round about over many countys, that can be desired; but otherwise a very melancholy place, and little variety save onl…
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 (115/495)
On a Sunday Pepys avoids possible plague by not going by water, learns his father-in-law is ill, then gets joyous news from Mr. Coventry about Lord Sandwich taking Dutch prizes near the Well-banke.
all the Dutch fleet, men-of-war and merchant East India ships, are got every one in from Bergen the 3rd of this month, Sunday last; which will make us all ridiculous.
10th (Lord's day). Walked home; being forced thereto by one of my watermen falling sick yesterday, and it was God's great mercy
I did not go by water with them yesterday, for he fell sick on
Saturday night, and it is to be feared of the plague. So I …
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (137/495)
Pepys attends the Order of the Garter ceremonies at Windsor, visits St George’s Chapel, Eton College, reads Latin verse and epitaphs, then shifts to March plague-count updates and begins further sittings for his wife’s portrait.
and other mad sports till towards twelve at night, and then being sleepy, I and my wife in a passage-room to bed, and slept not very well because of noise.
26th. Called up about five in the morning, and my Lord up, and took leave, a little after six, very kindly of me and the whole company. So took coach and to Windsor, to the Garter, and thither sent for Dr. Childe: [William Child, Doctor of Music,
Organist of S…
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 (143/495)
Pepys revisits his portrait work, attends Gresham College governance meetings, then watches Catholic mass and court sacraments at Whitehall, later viewing war paintings of flaggmen and reporting royal remarks about shipbuilding and design.
great deal of do and formality in choosing of the Council and Officers. I had three votes to be of the Council, who am but a stranger, nor expected any.
15th. Walked into the Park to the Queen's chapel, and there heard a good deal of their mass, and some of their musique, which is not so contemptible, I think, as our people would make it, it pleasing me very well; and, indeed, better than the anthem I
heard afterwa…
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 (151/495)
Pepys notes that early victory news spreads, a communal fast and church whispering follows, he joins street celebration at bonfires, and hears confirmation of heavy Dutch losses from Sir Daniel Harvy.
success of the fleet, I did not go. No manner of news this day, but of the Rainbow's being put in from the fleet maimed as the other ships are.
6th. By and by walking a little further, Sir Philip Frowde
[Secretary to the Duchess of York.] did meet the Duke with an express to Sir W. Coventry (who was by) from Captain Taylor, the
Storekeeper at Harwich, being the narration of Captain Hayward of the Dunkirke; who giv…
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 (171/495)
Pepys recounts an extended day of amusement—sport at the Bear-garden and fireworks/party dancing—then describes a later naval burning expedition and its success with fire-ships and captured supply ships.
7th. I receive fresh intelligence that Deptford and Greenwich are now afresh exceedingly afflicted with the sickness more than ever.
8th. Discoursed with Mr. Hooke about the nature of sounds, and he did make me understand the nature of musicall sounds made by strings, mighty prettily; and told me that having come to a certain number of vibrations proper to make any tone, he is able to tell how many strokes a fly ma…
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 (173/495)
Pepys records a detailed report of the enemy ship-burning operation: fire-ships used, landing on the Schelling and burning a town, aided by a renegade captain, followed by news of captured cargo after the raid.
and Nan Wright and my wife and Pegg Pen put on perriwigs. Thus we spent till three or four in the morning, mighty merry; and then parted, and to bed.
15th. Mighty sleepy; slept till past eight of the clock, and was called up by a letter from Sir W. Coventry; which among other things, tells me how we have burned one hundred and sixty ships of the enemy within the Fly. I up, and with all possible haste, and in pain …
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 (174/495)
Pepys recounts giving money to Sir G. Carteret for the poor, then discusses East Indies customs of silent king-following, executions by beheading, and worship rituals; he also doubts recent claims of prizes at sea and learns about the origins and risks of Dutch banking.
and my Lord Brouncker and myself did give Sir G. Carteret our sixpence a-piece, which he did give Mr. Smith to give the poor. Thus we made ourselves mighty merry.
17th. With Captain Erwin, discoursing about the East Indys, where he hath often been. And among other things, he tells me how the King of Syam seldom goes out without thirty or forty thousand people with him, and not a word spoke, nor a hum or cough in 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 (178/495)
Pepys and his wife attend Polichinello at Moorfields, then on Sunday learn of the Great Fire starting in Pudding Lane; Pepys observes destruction from the Tower and the river, including St. Magnes Church and Fish Street.
were there horribly frighted to see Young Killigrew come in with a great many more young sparks; but we hid ourselves, so as we think they did not see us. 2nd (Lord's day). Some of our maids sitting up late last night to get things ready against our feast to-day, Jane called us up about three in the morning, to tell us of a great fire they saw in the City. So I rose, and slipped on my night-gown, and went to her wind…
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 (200/495)
Pepys attends his first play since the Plague, judges it as a poor performance, admires courtly spectacle including Lady Castlemaine, and then notes on November 2, 1666 the Ruby French prize vessel details.
any of our enemies this year. It seems a very good ship, but with galleries quite round the sterne to walk in as a balcone, which will be taken down.
4th. My taylor's man brings my vest home, and coat to wear with it and belt, and silver-hilted sword. I waited in the gallery till the Council was up, and did speak with Mr. Cooling, my Lord
Chamberlain's secretary, who tells me my Lord Generall is become mighty low …
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 (206/495)
On the Queen’s birthday, Pepys attends court dancing at the ball, describes the King and royal guests’ rich attire and dances, and later hears scientific optimism about a blood-transfer experiment in which one dog’s blood is used to help another.
to confess his fault, and ask pardon for it, as he did also to my Lord Buckingham, for saying that something was not truth that my Lord Buckingham had said.
20th. To church, it being thanksgiving-day for the cessation of the plague; but, Lord! how the town do say that it is hastened before the plague is quite over, there being some people still ill of it, but only to get ground of plays to be publickly acted, which…
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 (226/495)
Pepys attends parliamentary hearings about Lord Mordaunt, notes Prince Rupert’s trepanning and hopes for his success, reads Dryden’s poem on the war, and hears medical details of the operation.
am very well pleased this night with reading a poem I brought home with me last night from Westminster Hall, of Dryden's, upon the present war; a very good poem.
3rd. To White Hall, and there to Sir W. Coventry's chamber, and there staid till he was ready. Talking, and among other things of the Prince's being trepanned, which was in doing just as we passed through the Stone Gallery, we asking at the door of his lo…
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 (236/495)
After noting his ailing parents, Pepys observes a public hanging display on St. David’s Day, hears of a surgeon killed in a drunken quarrel, and attends “The Maiden Queene,” praising Nell’s performance.
mother, who are both very ill, and have been so for some weeks: whom God help! but I do fear my poor father will hardly be ever naturally well again.
March 1, 1666-7. In Mark-lane I do observe (it being St. David's day) the picture of a man, dressed like a Welchman, hanging by the neck upon one of the poles that stand out at the top of one of the merchant's houses, in full proportion, and very handsomely done; whic…
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 (241/495)
Pepys notes cold air with lingering smoke from the Great Fire, then attends the Duke of York’s lodging to discuss fortifications at Harwich and hears a friar preach in Portuguese at Queen’s chapel.
cold; and it is observable that within these eight days I did see smoke remaining, coming out of some cellars from the late great fire, now above six months since.
17th. I to the Duke of York's lodging, where in his dressing-
chamber, he talking of his journey to-morrow or next day to
Harwich, to prepare some fortifications there; so that we are wholly upon the defensive part this year. I to walke in the
Parke; wh…
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 (284/495)
Pepys visits Rochester/Chatham and inspects fortifications, batteries, the River chain, and wrecked ships, praising Dutch restraint at Gillingham while criticizing English incompetence and plundering.
have justice, I shall. We hear that the Dutch are gone down again; and, thanks be to God, the trouble they give us this second time is not very considerable!
30th. To Rochester about ten of the clock. At the landing-place
I met my Lord Brouncker and my Lord Douglas, and all the officers of the soldiers in the town, waiting there for the Duke of York, whom they heard was coming. By and by comes my Lord Middleton, …
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 (314/495)
Pepys records the joyful birth of the Duchess of York’s son and the court’s attendant politics, including fears about Parliament, Monmouth’s promotion, and suggestions the Queen could be removed, then he attends multiple plays.
Mad Couple," [Probably "A Mad Couple well Matched" a comedy by Richard Brome, printed in 1653.] my wife having been at the same play with Jane in the 18d. seat.
21st. The King, Duke of York, and the men of the Court have been these four or five days a-hunting at Bagshot.
22nd. At noon comes Mr. Sheres, whom I find a good, ingenious man, but do talk a little too much of his travels. He left my
Lord Sandwich well,…
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 (317/495)
Pepys hosts Creed and Sheres, who describe Spanish court ceremonial customs and revenge culture, and Pepys celebrates news that the Anglo-Spanish peace is printed as England’s best recent treaty.
of Fletcher's; which is but so-so, methinks; only there is a most admirable dance at the end, of the ladies, in a military manner, which indeed did please me mightily.
27th. Creed and Sheres come and dined with me; and we had a great deal of pretty discourse of the ceremoniousness of the
Spaniards, whose ceremonies are so many and so known, that, he tells me, upon all occasions of joy or sorrow in a Grandee's famil…
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