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Conquest, plunder, and captives
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battle and tactics · siege and fortification · diplomacy and embassies · treaties, truces, and peacemaking · strategy and the aims of war · crime and punishment · military discipline and training · naval warfare and sea power · supply, logistics, and encampment · civil war and rebellion · fate, destiny, and necessity · justice as a virtue
Usually:
narrative
(3667) · detachment
(2025) · indignation
(986) · argument
(744) · betrayal
(674) · injustice endured
(566) · curiosity
(554) · sudden reversal of fortune
(526) · the fall of the great
(496) · confronting death
(443)
Quotable
“Nevertheless it is difficult to unite them in one person, it is much safer to be feared than loved, when, of the two, either must be dispensed with.”
Niccolò Machiavelli, The Prince
· insight
“God is not willing to do everything, and thus take away our free will and that share of glory which belongs to us.”
Niccolò Machiavelli, The Prince
· insight
“I believe that these lowly beginnings of great men occur because Fortune is desirous of showing to the world that such men owe much to her and little to wisdom”
Niccolò Machiavelli, The Prince
· insight
“Vitellozzo prayed that he might ask of the pope full pardon for his sins; Oliverotto cringed and laid the blame for all injuries against the duke on Vitellozzo.”
Niccolò Machiavelli, The Prince
· observation
“All the world is at a loss to think what Monk will do: the City saying that he will be for them, and the Parliament saying he will be for them.”
Samuel Pepys, Diary of Samuel Pepys — Volume 02: January 1659-1660
· observation
“Therefore Louis made these five errors: he destroyed the minor powers, he increased the strength of one of the greater powers in Italy, he brought in a foreign power, he did not settle in the country, he did not send colonies.”
Niccolò Machiavelli, The Prince
· insight
“Thus King Louis lost Lombardy by not having followed any of the conditions observed by those who have taken possession of countries and wished to retain them.”
Niccolò Machiavelli, The Prince
· insight
“Such are those to whom some state is given either for money or by the favour of him who bestows it.”
Niccolò Machiavelli, The Prince
· observation
“He who believes that new benefits will cause great personages to forget old injuries is deceived.”
Niccolò Machiavelli, The Prince
· insight
“Therefore, let him who has no desire to conquer make use of these arms, for they are much more hazardous than mercenaries, because with them the ruin is ready made; they are all united, all yield obedience to others; but with mercenaries, when they have conquered, more time and better opportunities are needed to injure you;”
Niccolò Machiavelli, The Prince
· insight
“In conclusion, in mercenaries dastardy is most dangerous; in auxiliaries, valour. The wise prince, therefore, has always avoided these arms and turned to his own; and has been willing rather to lose with them than to conquer with the others, not deeming that a real victory which is gained with the arms of others.”
Niccolò Machiavelli, The Prince
· precept
“First.--It is the custom of nations, when any two are at war, for some other powers, not engaged in the quarrel, to step in as mediators, and bring about the preliminaries of a peace; but while America calls herself the Subject of Great-Britain, no power, however well disposed she may be, can offer her mediation.”
Thomas Paine, Common Sense
· observation
Frederick Douglass
· 1881
(3/16)
Douglass arranges for Isaac Rolls to deliver his baggage at the moment the train departs, boards secretly in motion, and relies on his sailor disguise and knowledge while a conductor doubts him.
did not describe its bearer very accurately. Indeed, it called for a man much darker than myself, and close examination of it would have caused my arrest at the start.
In order to avoid this fatal scrutiny on the part of railroad officials, I arranged with Isaac Rolls, a Baltimore hackman, to bring my baggage to the Philadelphia train just on the moment of starting, and jumped upon the car myself when the train was …
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
(6/15)
The preface explains that Qur’an chapter order in manuscripts is non-chronological, that early successors Abu Bakr and Zaid compiled fragments after Muhammad’s death, and that Uthman later standardized the text by burning other copies.
PREFACE
It is necessary that some brief explanation should be given with reference to the arrangement of the Suras, or chapters, adopted in this translation of the
Koran. It should be premised that their order as it stands in all Arabic manuscripts, and in all hitherto printed editions, whether Arabic or
European, is not chronological, neither is there any authentic tradition to shew that it rests upon the authority…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," (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," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (32/56)
The passage continues Ta-Ha: Moses and Pharaoh’s confrontation at a scheduled feast-day contest, the magicians’ belief after miracles, Pharaoh’s threat of mutilation and crucifixion, and the Israelites’ escape through the sea with manna and quail.
Enter it in peace: this is the day of Eternity."
There shall they have all that they can desire: and our's will it be to augment their bliss:
And how many generations have we destroyed ere the days of these (Meccans), mightier than they in strength! Search ye then the land. Is there any escape?
Lo! herein is warning for him who hath a heart, or giveth ear, and is himself an eye-witness.8
We created the heavens 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," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (39/56)
Under SURA XXVI “The Poets,” it narrates the contest between Moses and Pharaoh’s magicians, the defeat of their magic, Pharaoh’s violent threats, and the night escape of Moses with Israel.
Then threw he down his staff, and lo! an undoubted serpent:
And he drew out his hand, and lo! it was white7 to the beholders.
He said to his nobles around him. "This truly is a right cunning sorcerer:
Fain would he drive you out of your land by his Sorcery. But what do ye suggest?"
They said, "Put him and his brother off awhile, and send summoners to all the cities,
Who shall bring to thee every cunning magician…
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, (8/104)
Sura XXIII (“The Believers”) is introduced for Mecca, describing who are happy believers—humble prayer, alms, restraint of appetites, trustworthiness—and it outlines human creation stages and the inevitability of death and resurrection.
And we send down water from the Heaven in its due degree, and we cause it to settle on the earth;-and we have power for its withdrawal:-
And by it we cause gardens of palm trees, and vineyards to spring forth for you, in which ye have plenteous fruits, and whereof ye eat;
And the tree that groweth up on Mount Sinai; which yieldeth oil and a juice for those who eat.
And there is a lesson for you in the cattle: We g…
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, (26/104)
Further in Sura XXVII, the passage includes Solomon’s throne-testing of the Queen of Sheba, her repentance, then shifts to prophets and warnings: Saleh and Thamud’s disputes, the destruction of wrongdoers, Lot’s denunciation of sexual immorality, and concluding lessons about God as the only true deity.
is probably to be understood of the Angel Gabriel. Comp. 1 Kings xxii. 21. Others understand it of the immaterial soul of man. See note on Sura [xci.] ii. 81.
28 The infidels hearing Muhammad say, Ya Allah! Ya Rahman! in his prayers, imagined that he was addressing two Deities; hence this passage. Comp.
[lxxiii.] xvi. 52; [lxvi.] xxv. 61. As this title of God (Rahman) disappears from the later Suras, it has been inf…
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, (54/104)
The passage continues Noah’s story, including his refusal to claim unseen treasures or angelic status, his warning to skeptics, and God’s command to build the Ark; it culminates in the flood, the drowned son, and Noah’s corrected plea.
riches: my reward is of God alone: and I will not drive away those who believe that they shall meet their Lord:-but I see that ye are an ignorant people.
And, O my people! were I to drive them away, who shall help me against God?
Will ye not therefore consider?
And I tell you not that with me are the treasures of God: nor do I say, 'I
know the things unseen;' nor do I say, 'I am an angel;' nor do I say of those who…
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, (63/104)
It begins Sura XII “Joseph” from Mecca, describing Joseph’s dream, his brothers’ plan to cast him into a well, their deceit about the wolf, and Joseph being sold and taken to Egypt.
And they came at nightfall to their father weeping.
They said, "O our Father! of a truth, we went to run races, and we left
Joseph with our clothes, and the wolf devoured him: but thou wilt not believe us even though we speak the truth."
And they brought his shirt with false blood upon it. He said, "Nay, but yourselves have managed this affair.6 But patience is seemly: and the help of
God is to be implored that I m…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (74/104)
Continuing Sura XXVIII, Moses is warned against becoming a tyrant, flees from the city, travels toward Midian, waters shepherd women, marries, and receives God’s mission and signs to Pharaoh.
him: and lo! the man whom he had helped the day before, cried out to him again for help. Said Moses to him, "Thou art plainly a most depraved person."
And when he would have laid violent hands on him who was their common foe, he said to him, "O Moses, dost thou desire to slay me, as thou slayedst a man yesterday? Thou desirest only to become a tyrant in this land, and desirest not to become a peacemaker."
But a man…
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, (75/104)
Sura XXVIII continues with Pharaoh rejecting Moses as magic, Pharaoh’s demand to build a tower, God’s seizure and destruction of Pharaoh’s hosts in the sea, and the Quran’s claim to continue guidance from Moses.
And when Moses came to him with our demonstrative signs they said, "This is nought but magical device. We never heard the like among our sires of old."
And Moses said, "My Lord best knoweth on whom He hath bestowed His guidance, and whose shall be the recompense of the abode of Paradise. Verily, the wicked shall not prosper."
And Pharaoh said, "O ye nobles, ye have no other God that I know of but myself. Burn me th…
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. (25/66)
The author argues that Muhammad sincerely aimed to reform Meccan idolatry but escalated into violence at Medina, possibly aided by hallucinations, and inserts a Qur’anic passage contrasting those “called beside God” who later deny them.
6 The Resurrection, etc.
7 Abu Jahl had said: "Muhammad speaks truth, and he never said a falsehood; but, if the Banu Chosai, who enjoy already the offices of bearing the standard, of providing the pilgrims with water, and of keeping the keys of the Kaaba, should also obtain the Prophetship, what would remain for the other Koreisch." Kashaf in 1.
8 See Sura lii. 38, p. 65. These passages may allude to the ladder se…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (44/66)
It provides additional marital and prayer rulings: prayer including the middle prayer, fear-situation prayer formats, maintenance for widows after a year, encourages fighting for God, and narrates Saul (Talut) being chosen as king over Israel with the ark as a sign.
he who is in ample circumstances according to his means, and he who is straitened, according to his means-with fairness: This is binding on those who do what is right.
But if ye divorce them before consummation, and have already settled a dowry on them, ye shall give them half of what ye have settled, unless they make a release, or he make a release in whose hand is the marriage tie. But if ye make a release, it wil…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (55/66)
The narrator claims Muhammad sought to oppose idolatries but argues this produced persecution at Mecca and tyranny at Medina, possibly driven by self-deception and hallucinations, before quoting Qur’anic material addressing Jews and the command to hasten to Friday prayer.
SAY: O ye Jews, if ye profess that ye rather than other men are the friends of God, then wish for death if ye are men of truth.
But never on account of their previous handywork will they wish for it, and
God knoweth the wrong doers.
SAY: Verily the death from which ye flee will surely meet you. Then shall ye be brought back to Him who knoweth alike the things done in secret and openly: and He will tell you of your …
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (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. (57/66)
Continuing Sura VIII, the text commands battle against infidels, describes God’s role in fighting and punishment, warns against disobedience, and discusses treaties, steadfastness, and the distribution of spoils and prisoners.
But God chose not to chastise them while thou wast with them, nor would God chastise them when they sued for pardon.
But because they debarred the faithful from the holy temple, albeit they are not its guardians, nothing is there on their part why God should not chastise them. The Godfearing only are its guardians; but most of them know it not.
And their prayer at the house of God is no other than whistling through…
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. (58/66)
Further from Sura VIII, the passage addresses hypocrites, likens enemies to Pharaoh, urges preparation for war and possible peace, sets proportional expectations of fighting strength, and regulates ransom and lawful eating of spoils.
the hypocrites and the diseased of heart said, "Their Religion hath misled the Muslims:17 But whoso putteth his trust in God. , , , Yes, verily God is Mighty, Wise!
If thou didst see, when the angels cause the infidels to die! They smite their faces and their backs, and-"Taste ye the torture of the burning:
This, for what your hands have sent on before you:"-and God is not unjust to his servants.
Their state is li…
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. (1/73)
Quotations stress that betrayal and disobedience bring humiliation, distinguish between righteous and infidels, warn against alliances with outsiders, and recount battles such as Badr with angelic aid.
They will never inflict on you but a trifling damage; and if they do battle with you, they shall turn their backs to you: then they shall not be succoured.
Shame shall be stamped upon them36 wherever found, unless they ally them with
God and men! And the wrath of God will they incur, and poverty shall be stamped upon them! This-for that they believed not in the signs of God, and slew the prophets unjustly: This-beca…
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. (15/73)
Sura IV culminates with orders for precaution and military mobilization, contrasts believers’ fight for God with unbelievers’ fight for Satan, and ends with a call to defend the oppressed city.
known to you, and to guide you into the ways of those who have been before you, and to turn Him unto you in mercy. And God is Knowing, Wise!
God desireth thus to turn him unto you: but they who follow their own lusts, desire that with great swerving should ye swerve! God desireth to make your burden light: for man hath been created weak.
O believers! devour not each other's substance in mutual frivolities;8 unless …
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. (26/73)
It begins Sura LIX on the Emigration, praising God, describing the expulsion of unbelievers from the people of the Book, and regulating spoils distribution among the apostle, kin, orphans, poor, and refugees.
transgresseth the precept of God, assuredly imperilleth his own self. Thou knowest not whether, after this, God may not cause something new to occur which may bring you together again.
And when they have reached their set time, then either keep them with kindness, or in kindness part from them. And take upright witnesses from among you, and bear witness as unto God. This is a caution for him who believeth in God and…
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. (52/73)
It introduces Qur’anic commands about “immunity” to polytheist Arab allies, postponing fighting for four sacred months, then ordering warfare and mercy conditional on conversion, including rules about sacred pilgrimage and sanctuary asylum.
Only the faithful are brethren; wherefore make peace between your brethren; and fear God, that ye may obtain mercy.
O Believers! let not men laugh men to scorn who haply may be better than themselves; neither let women laugh women to scorn who may haply be better than themselves!6 Neither defame one another, nor call one another by nicknames. Bad is it to be called wicked after having professed the faith:7
and whoso…
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. (53/73)
Continuing the Qur’anic “immunity” themes, the passage legislates restrictions on polytheists visiting temples, ranks believers who fled and fought, sets priorities over family loyalty, and narrates battles like Hunayn and Tabuk-like excuses, stressing trust in God.
An IMMUNITY from God and His Apostle to those with whom ye are in league, among the Polytheist Arabs! (those who join gods with God).
Go ye, therefore, at large in the land four months: but know that God ye shall not weaken;2 and that those who believe not, God will put to shame-
And a proclamation on the part of God and His Apostle to the people on the day of the greater pilgrimage, that God is free from any engag…
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. (59/73)
The passage includes Quranic directives on alms, repentance, hypocrisy among desert Arabs and Medina, the competing mosques at Kuba, and a bargain of God purchasing believers’ lives for Paradise.
stout in unbelief and dissimulation; and likelier it is that they should be unaware of the laws which God hath sent down to His Apostle: and God is Knowing, Wise.
Of the Arabs of the desert there are some who reckon what they expend in the cause of God as tribute, and wait for some change of fortune to befall you: a change for evil shall befall them! God is the Hearer, the Knower.
And of the Arabs of the desert, so…
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. (60/73)
It continues Quranic exhortations: do not seek forgiveness for polytheists, describes God’s turning to the Prophet, refugees, helpers, and three left-behind penitents, then calls believers to fear God and fight neighbors’ infidels.
prostrate themselves, who enjoin what is just and forbid what is evil, and keep to the bounds42 of God . . .43 Wherefore bear these good tidings to the faithful.
It is not for the prophet or the faithful to pray for the forgiveness of those, even though they be of kin, who associate other beings with God, after it hath been made clear to them that they are to be the inmates of Hell.
For neither did Abraham ask forg…
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. (62/73)
The notes explain Quranic terms and background (e.g., Sabbath-like or ritual matters, specific wars, mosques, and an incident involving an attempted killing of Muhammad), then introduces Sura V-"The Table" set in Medina.
27 Lit. (are) the one from the other.
28 From giving alms.
29 Comp. Sura liv. 15, p. 77. The traditions as to the collection of pitch from wood of the Ark, in the time of Berosus (B.C. 250?) for amulets, and of the wood itself, in the time of Josephus (Ant. i. 3, 6, c. Apion, i. 19) must have reached Muhammad through his Jewish informants. Fragments are said to have existed in the days of Benjamin of Tudela, and to…
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)
(12/68)
Pepys describes Westminster Hall and Whitehall news: Parliament passes indemnity and vacancy-fill rules, debates Lambert’s strength versus Fifth Monarchy men, and later hears Lambert’s forces abandon him and he declares for Parliament.
the soldiers; and that unless there be a free Parliament chosen, he did believe there are half the Common Council will not levy any money by order of this Parliament.
6th. This morning Mr. Shepley and I did eat our breakfast at
Mrs. Harper's, (my brother John being with me,) upon a cold turkey-pie and a goose.
9th. I rose early this morning, and looked over and corrected my brother John's speech, which he is to m…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
(19/68)
From Feb. 3–7, Pepys observes apprentices taken prisoner, Monk’s forces parading through Whitehall, abuse of Quakers, and the Parliament ordering new Common Council members while Monk moves into the City.
received there. After this we went to a sport called, selling of a horse for a dish of eggs and herrings, and sat talking there till almost twelve at night.
3rd. Drank my morning draft at Harper's, and was told there that the soldiers were all quiet upon promise of pay. Thence to St.
James's Park, back to Whitehall, where in a guard-chamber I saw about thirty or forty 'prentices of the City, who were taken at twel…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
(42/68)
Over the 5th–8th, Pepys writes to London, attends visits aboard ship as Dr. Clarges and others go to the King, observes public rejoicing in the streets, and prepares for the King’s proclamation and attendants.
borrowed of the City for the present use of the King, the twelve companies of the City do give every one of them to his Majesty, as a present, 1000l.
5th. All the morning very busy writing letters to London, and a packet to Mr. Downing, to acquaint him with what has been done lately in the fleet. And this I did by my Lord's command, who, I
thank him, did of himself think of doing it, to do me a kindness, for he wr…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
(51/68)
Pepys records writing a French letter ordered by Lord and then a ceremonial welcome of King Charles II aboard ship, including gun salutes, renaming ships, and royal hand-kissing.
to- night. This evening I was late writing a French letter by my Lord's order to Monsieur Wragh, Embassador de Denmarke a la Haye, which my Lord signed in bed.
23rd. In the morning come infinity of people on board from the
King to go along with him. My Lord, Mr. Crewe, and others, go on shore to meet the King as he comes off from shore, where Sir R.
Stayner, bringing His Majesty into the boat, I hear that His
Maje…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the (4/53)
Pepys describes Westminster Abbey and church appointments, news and proceedings against regicides at the Sessions House and later executions at Charing Cross and other sites, mixing court, theatre, and reform details.
an account of the stacions and victualls of the fleet, in order to the choosing of a fleet fit for him to take to sea, to bring over the Queen.
7th (Lord's day). To White Hall on foot, calling at my father's to change my long black cloake for a short one (long cloakes being now quite out); but he being gone to church, I could not get one. I heard Dr. Spurstow preach before the King a poor dry sermon; [William Spur…
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. (6/19)
Pepys stays with the Earl of Sandwich, learning his plans to clear debts, seek a pardon, and manage sea employment, while Sandwich describes Argier terms and political maneuvering against Coventry and Lawson.
26th. Mr. Nicholson, [Thomas Nicholson, A.M., 1672.] my old fellow-student at Magdalene, come, and we played three or four things upon the violin and basse.
27th. To my Lord, who rose as soon as be heard I was there; and in his night-gowne and shirt stood talking with me alone two hours, I believe, concerning his greatest matters of state and interest,--among other things, that his greatest design is, first, to get…
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 (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 (28/495)
Pepys watches Tangier Committee plans for building the Mole at Tangier, notes objections being muted in examination of Teviott’s accounts, then reports a messenger asking whether the King will go to Newmarket and how fees-selling disputes are debated with the Duke.
1663. My Lord Sandwich sent a messenger to know whether the King intends to come to Newmarket, as is talked, that he may be ready to entertain him at Hinchingbroke.
12th. At St. James's we attended the Duke all of us. And there, after my discourse, Mr. Coventry of his own accord begun to tell the Duke how he found that discourse abroad did run to his prejudice about the fees that he took, and how he sold places an…
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 (40/495)
Pepys reports a dispute aboard navy victualling and Lent fishing as commanders argue over lost profits, and records news that the King of France has created twelve dukes to subdue his nobility.
three or four wolves thereabouts that did them great hurt; but it was no matter, for the Duke was to make it good to him, otherwise he would kill them.
12th. We had this morning a great dispute between Mr. Gauden,
Victualler of the Navy, and Sir J. Lawson, and the rest of the
Commanders going against Argier, about their fish and keeping of
Lent; which Mr. Gauden so much insists upon to have it observed, as being 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 (41/495)
He watches cock-fighting at Shoe Lane, hears music and an anthem by Lord Sandwich in the withdrawing room, learns Lady Castlemaine has converted to Catholicism, and notes court talk about ship hires by France and public tennis.
France hath hired threescore ships of Holland, and forty of the Swede, but nobody knows what to do: but some great designs he hath on foot; against the next year.
2lst. To Shoe Lane to see a cocke-fighting at a new pit there, a spot I was never at in my life: but Lord! to see the strange variety of people, from Parliament-man (by name Wildes, that was
Deputy Governor of the Tower when Robinson was Lord Mayor) 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 (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 (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 (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 (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 (121/495)
With war and plague intensifying, Pepys boards the Bezan, visits the Chatham yard with Commissioner Pett, hears of deaths among watermen, and discusses his office’s urgent victualling and prisoner responsibilities.
I ever saw in my life. Thence in his coach to Greenwich, and there to my office, all the way having fine discourse of trees and the nature of vegetables.
7th. Did business, though not much, at the office; because of the horrible crowd and lamentable moan of the poor seamen that lie starving in the streets for lack of money. Which do trouble and perplex me to the heart; and more at noon when we were to go through 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 (125/495)
Pepys repeats that the plague has decreased, learns from Madam Williams about William How’s stolen gemstones from the Dutch vice-admiral, tours the India ship’s cargo, and reports court factional rumours.
15th. The plague, blessed be God! is decreased 400; making the whole this week but 1300 and odd: for which the Lord be praised!
16th. To Eriffe; where after making a little visit to Madam
Williams, she did give me information of W. How's having bought eight bags of precious stones taken from about the Dutch Vice-
admirall's neck, of which there were eight dyamonds which cost him 4000l. sterling, in India, and hoped…
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 (126/495)
Pepys writes that Oxford Gazette news arrives, the Royal Katharine holds William How, the plague is influenced by hard frost, and he continues social visits (including to Evelyn) amid epidemic anxiety.
go and command under the King of Spayne, in Flanders. That his amours to Mrs. Stewart are told the King. So that all is like to be nought among them.
22nd. I was very glad to hear that the plague is come very low; that is, the whole under 1000, and the plague 800 and odd: and great hopes of a further decrease, because of this day's being a very exceeding hard frost, and continues freezing. This day the first of 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 (131/495)
Pepys and Brouncker reopen chests of William How’s jewels at Carteret’s Deptford house, walk back through violent storms and damage on bridges and streets, and then records news of France declaring war.
the lateness of the year, and the fear, we may with reason have, of its continuing with us the next summer. The total being now 375, and the plague 158.
17th. I rode to Dagenhams in the dark. It was my Lord Crewe's desire that I should come, and chiefly to discourse with me of my
Lord Sandwich's matters; and therein to persuade, what I had done already, that my Lord should sue out a pardon for his business of 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 (135/495)
Pepys repeats his dinner with Mr. Evelyn, then records Duke of York and Navy matters, meetings at Trinity House and Gresham College, a felt-making lecture, and continued worries about plague outbreaks.
and at noon I took him home to dinner, being desirous of keeping my acquaintance with him; and a most excellent humoured man I still find him, and mighty knowing.
21st. The Duke did bring out a book of great antiquity of some of the customs of the Navy, about 100 years since, which he did lend us to read and deliver him back again. To Trinity-house, being invited to an Elder Brother's feast; and there met and sat …
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 (136/495)
Pepys narrates time at Lord Sandwich’s house, visits to theater circles via Mrs. Knipp, and a trip from London to Windsor, filled with social gatherings, fears about pardons, and concerns about Dunkirk.
and others' parts of the play-house, which she do most excellently; and tells me the whole practices of the play-house and players, and is in every respect most excellent company.
25th. With our coach of four horses to Windsor, and so to
Cranborne, about eleven o'clock, and found my Lord [Sandwich.]
and the ladies at a sermon in the house; which being ended we to them, and all the company glad to see us, and mighty…
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 (140/495)
Pepys attends and studies court theater machinery after plague-era closures, discusses risks to his office and prize administration, reports disputes involving Ashley and Coventry, and notes further portrait work and visiting social life at Whitehall.
shadows, and do almost break my neck looking over my shoulder to make the posture for him to work by. Home, having a great cold: so to bed, drinking butter-ale.
19th. After dinner we walked to the King's play-house, all in dirt, they being altering of the stage to make it wider. But God knows when they will begin to act again; but my business here was to see the inside of the stage and all the tiring-rooms and mac…
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 (144/495)
Pepys writes that he must stay diligent in the Duke’s business; he leaves at Whitehall with the Prince and Duke, notes Parliament’s winter adjournment and spreading plague, and watches St George’s/Coronation bonfires.
infinitely my concernment in being careful to appear to the King and Duke to continue my care of his business, and to be found diligent as I used to be.
23rd. To White Hall, where I had the opportunity to take leave of the Prince, and again of the Duke of Albemarle; and saw them kiss the King's hands and the Duke's; and much content indeed, there seems to be in all people at their going to sea, and they promise 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 (146/495)
Pepys advises his planning for the Navy and politics, visits Lord Bellasses in illness at Whitehall, discusses Tangier and Turkish prizes, and warns himself of court enemies while tracking the Navy’s money troubles.
very good manner. But it is a most extraordinary thing to observe, and that which I would not but have had the observation of for a great deal of money.
23rd. Towards White Hall, calling in my way on my Lord Bellasses,
[John Lord Bellassis, second son of Thomas Viscount Falconberg, an officer of distinction on the King's side, during the Civil
War. He was afterwards Governor of Tangier, and Captain of the
Band of …
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 (149/495)
Pepys reports the arrival of wounded seamen from the fleet at Harwich, their grim account of the earlier battle, and the King’s personal interest as he hears the fight described indoors.
failure of the Prince in not making more haste after his instructions did come, and of our managements here in not giving it sooner and with more care and oftener.
4th. To White Hall, where, when we come, we find the Duke at St.
James's, whither he is lately gone to lodge. So walking through the Park we saw hundreds of people listening at the Gravell-pits, and to and again in the Park to hear the guns. I saw a le…
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 (156/495)
On the 13th Pepys hears of quarrels between the Duke of York and the Duke of Albemarle, attends Sir Christopher Mings’s funeral, and witnesses a request for a fire-ship in revenge.
for women in any point whatever; which was an odde sight, and a sight did not please me. It was Mrs. Wells and another fine lady that I saw thus.
13th. Sir H. C. Cholmly [Sir Hugh Cholmely of Whitby, Yorkshire,
Bart., was employed in constructing the Mole at Tangier, and resided there some years. Ob. 1688.] tells me there are great jarrs between the Duke of York and the Duke of Albemarle, about the latter's turni…
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 (177/495)
At a wedding Pepys hears sharp criticism from generals about fleet expenses and negligence; Coventry replies in defence of himself and Pepys, comparing their stance to Falstaff’s blunt retort to a prince.
and quietly as we can. He seems to be very apprehensive that the Parliament will be troublesome and inquisitive into faults; but seems not to value them as to himself.
28th. To the wedding of Mr. Longracke, our purveyor, a civil man, and hath married a sober, serious mayde; but the whole company was very simple and innocent. Sir W. Coventry did read me a letter from the Generalls to the King, a most scurvy letter,…
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 (192/495)
Pepys notes Parliament’s moves about retrenching Sir G. Carteret’s salary, the bill against importing Irish cattle, court politics around Lady Denham, and overseas war news like the Dutch taking Bruant’s head.
50,000l. I made my brother in his cassocke to say grace this day, but I like his voice so ill, that I begin to be sorry he hath taken orders.
8th. Towards noon by water to Westminster Hall, and there by several hear that the Parliament do resolve to do something to retrench Sir G. Carteret's great salary; but cannot hear of any thing bad they can lay to his charge. The House did this day order to be engrossed the …
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