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Myth and the gods of the nations
60 passages · search this phrase →
Often appears with:
fate, destiny, and necessity · religious persecution and toleration · the nature and attributes of God · justice as a virtue · geography and the description of places · conquest, plunder, and captives · language, naming, and meaning · history and the writing of history · the fear of death · custom and the manners of a people · the passions and the emotions · sacrifice and ritual
Usually:
narrative
(425) · curiosity
(379) · wonder
(282) · argument
(277) · detachment
(275) · skepticism
(209) · commentary or gloss
(166) · censure
(146) · crisis of belief
(133) · indignation
(103)
Quotable
“How impious is the title of sacred majesty applied to a worm, who in the midst of his splendor is crumbling into dust!”
Thomas Paine, Common Sense
· vivid
“Lo, I have seen the open hand of God;
And in it nothing, nothing, save the rod
Of mine affliction, and the eternal hate,
Beyond all lands, chosen and lifted great
For Troy! Vain, vain were prayer and incense-swell
And bulls' blood on the altars!...”
Euripides, The Trojan women of Euripides
· insight
“Till, on a day roving the field, I chanced / A goodly tree far distant to behold / Loaden with fruit of fairest colours mixed, / Ruddy and gold.”
John Milton, Paradise Lost
· observation
“He said, and wept; then spread his sails before
The winds, and reach’d at length the Cumaean shore:”
Virgil, The Aeneid
· vivid
“Grant that the Fates have firm’d, by their decree, The Trojan race to reign in Italy; At least I can defer the nuptial day, And with protracted wars the peace delay: With blood the dear alliance shall be bought, And both the people near destruction brought; So shall the son-in-law and father join, With ruin, war, and waste of either line.”
Virgil, The Aeneid
· insight
“Doubt not 'tis wrath divine that plagues thee thus, Nor light the debt thou payest; 'tis Orpheus' self, Orpheus unhappy by no fault of his, Yet madly raging for his ravished bride.”
Virgil, The Georgics
· insight
“And thus toleration produced not only mutual indulgence, but even religious concord.”
Edward Gibbon, History of the Decline and Fall of the Roman Empire
· insight
“Like most of the Africans, Severus was passionately addicted to the vain studies of magic and divination, deeply versed in the interpretation of dreams and omens, and perfectly acquainted with the science of judicial astrology;”
Edward Gibbon, History of the Decline and Fall of the Roman Empire
· observation
“The triumph of the god of Emesa over all the religions of the earth, was the great object of his zeal and vanity; and the appellation of Elagabalus (for he presumed as pontiff and favorite to adopt that sacred name) was dearer to him than all the titles of Imperial greatness.”
Edward Gibbon, History of the Decline and Fall of the Roman Empire
· insight
“In a solemn assembly of the Swedes and Goths, he wounded himself in nine mortal places, hastening away (as he asserted with his dying voice) to prepare the feast of heroes in the palace of the God of war.”
Edward Gibbon, History of the Decline and Fall of the Roman Empire
· vivid
“The invincible arm of Hercules purged the earth from monsters and tyrants.”
Edward Gibbon, History of the Decline and Fall of the Roman Empire
· observation
“So urgent on the vulgar is the necessity of believing, that the fall of any system of mythology will most probably be succeeded by the introduction of some other mode of superstition.”
Edward Gibbon, History of the Decline and Fall of the Roman Empire
· observation
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
(3/15)
The introduction argues that Muhammad’s originality lay mainly in reusing Jewish, Christian, and Arabian traditions with a distinctive manner, and that the Qur’an helped launch medieval philosophical and literary movements.
later on, frequently descended to deliberate invention and artful rhetoric. He, in fact, accommodated his moral sense to the circumstances in which the r\oc\le he had to play involved him.
On the question of originality there can hardly be two opinions now that the
Koran has been thoroughly compared with the Christian and Jewish traditions of the time; and it is, besides some original Arabian legends, to those only …
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
(4/15)
Margoliouth defends the Qur’an’s style by claiming it reflects an untutored but fervent Arab prophet, while noting Muslims see it as a miracle and that Rodwell’s translation best preserves the Eastern rhythm.
has in fact been penned by the prophet's greatest British admirer, Carlyle himself; and there are probably many now who find themselves in the same dilemma with that great writer.
The fault appears, however, to lie partly in our difficulty to appreciate the psychology of the Arab prophet. We must, in order to do him justice, give full consideration to his temperament and to the condition of things around him. We are…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
(11/15)
Margoliouth argues that early Muhammad traditions were largely unwritten for a century, later colored by factions and theology, and that reliable biographies come mainly from writers flourishing under Caliph Al-Ma‘mūn.
15, p. 339, and v. 246, p. 365, and the constant mention of guidance, direction, wandering, may have been suggested by reminiscences of his mercantile journeys in his earlier years.
It may be considered quite certain that it was not customary to reduce to writing any traditions concerning Muhammad himself for at least the greater part of a century. They rested entirely on the memory of those who have handed them dow…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
(12/15)
He describes how Muhammad, before and during public life, drew Qur'an material from Jewish, Christian, Persian, and Arabic legends, naming figures like Salman and Sergius/Boheira, and discussing Meccan taunts and the Hanyfs.
historians like Abulfeda as authorities, and to suppose that an account gains in certainty because it is mentioned by several of them, is highly uncritical." Life of Mohammad, p. 73.
The sources whence Muhammad derived the materials of his Koran are, over and above the more poetical parts, which are his own creation, the legends of his time and country, Jewish traditions based upon the Talmud, or perverted to suit h…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
(13/15)
The author considers claims that Muhammad drew Christian ideas from Gnosticism, argues for limited evidence of gnostic teaching in Arabia, and suggests Qur'an views could reflect modified adoption of ideas from sects like Ebionites and Sabeites.
as long as he continued true to the principles of the Hanyfs, but to have quitted him in disgust at his subsequent proceedings, and to have died an orthodox Christian.
It has been supposed that Muhammad derived many of his notions concerning
Christianity from Gnosticism, and that it is to the numerous gnostic sects the Koran alludes when it reproaches the Christians with having "split up their religion into parties.…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
(15/15)
He claims Arabic translations of Old and New Testaments are late, argues Muhammad could learn biblical histories from Arab Jews and Christian informants, and says Qur'an materials were unified, recast, and shaped into Suras.
not that of the Koran-and these versions appear to have been made from the Septuagint, the Vulgate, Syriac, Coptic, and Greek; the four Gospels, says Tischendorf6 originem mixtam habere videntur.
From the Arab Jews, Muhammad would be enabled to derive an abundant, though most distorted, knowledge of the Scripture histories. The secrecy in which he received his instructions from them, and from his Christian informant…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," (11/11)
Suras CIX “Unbelievers” and CX “Unity” reject worship of other gods and affirm God’s oneness, while Sura CXI “Abu Lahab” curses Abu Lahab and his wife for rejecting Muhammad.
_______________________
1 This Sura, which Nöldeke places last, and Muir sixth, in the earliest class of Meccan Suras, must at least have been composed prior to Sura xxxvii.
182,where it is quoted, and to Sura xv. 87, which refers to it. And it can scarcely be an accidental circumstance that the words of the first, second, and fifth verses do not occur in any other Suras of the first Meccan period as given by N”ldek…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (16/56)
The passage continues the same critical commentary about Muhammad’s sincerity, illness-like inspiration claims, and later Medina conduct, then gives Qur’an Suras 51–52 themes: punishment, resurrection, angels, and denunciations of idol worship and unbelief.
And in Themoud:7 when it was said to them, "Enjoy yourselves for yet a while."
But they rebelled against their Lord's command: so the tempest took them as they watched its coming.8
They were not able to stand upright, and could not help themselves.
And we destroyed the people of Noah, before them; for an impious people were they.
And the Heaven-with our hands have we built it up, and given it its expanse;
And 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," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (21/56)
It starts Qur’an Sura 37 “The Ranks” with angels praising God, warding off demons, and reciting the Qur’an as warning, culminating in the statement of God’s oneness.
2 The Angel Gabriel, to the meaning of whose name, as the strong one of God, these words probably allude.
3 That is, Beyond which neither men nor angels can pass (Djelal). The original word is also rendered, the Lote-Tree of the extremity, or of the loftiest spot in Paradise, in the seventh Heaven, on the right hand of the throne of God. Its leaves are fabled to be as numerous as the members of the whole human famil…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (25/56)
The narrator argues Muhammad sincerely sought unity of God and rescue from idolatry, but persecution at Mecca and later belief in divine calling allegedly became tyranny and violence; the text then shifts to Qur’anic themes of divine oneness, angels/stars, resurrection, hell, and Paradise.
Truly your God is but one,
Lord of the Heavens and of the Earth, and of all that is between them, and
Lord of the East.2
We have adorned the lower heaven with the adornment of the stars.
They serve also as a guard against every rebellious Satan,
That they overhear not what passeth in the assembly on high, for they are darted at from every side,3
Driven off and consigned to a lasting torment;
While, if one steal…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (26/56)
A passage continues descriptions of Ez-Zakkoum and punishment, then recounts divine stories of Noah, Abraham’s opposition to idols, Abraham’s near-sacrifice and ransoming, and later Moses, Aaron, and Elias, ending with admonitions to unbelievers.
Its fruits is as it were the heads of Satans;
And, lo! the damned shall surely eat of it and fill their bellies with it:
Then shall they have, thereon, a mixture of boiling water:
Then shall they return to hell.
They found their fathers erring,
And they hastened on in their footsteps.
Also before them the greater number of the ancients had erred.
Though we had sent warners among them.
But see what was the end…
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" (27/56)
The passage continues Qur’anic narratives: Lot and family spared, Jonas swallowed by a fish and then delivered, and debates with Meccans about God’s attributes and alleged claims about angels/djinn, concluding with threats and praise of God.
When we rescued him and all his family,
Save an aged woman among those who tarried.
Afterward we destroyed the others.
And ye indeed pass by their ruined dwellings at morn
And night: will ye not then reflect?
Jonas, too, was one of the Apostles,
When he fled unto the laden ship,
And lots were cast,16 and he was doomed,
And the fish swallowed him, for he was blameworthy.
But had he not been of those who prais…
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" (28/56)
After another commentary-like biographical preface, the text provides Sura LXXI (Noah) warning Noah’s people, rejecting idolatry, and pleading for believers’ forgiveness, and then begins Sura LXXVI (Man) describing human accountability and rewards.
13 This salutation.
14 The Arabic particle which is here and elsewhere rendered of old (also, already, certainly) serves to mark the position of a past act or event as prior to the time present, and in all such passages merely gives a fulness and intensity to our perfect, or pluperfect tense.
15 The form of this word is altered in the original for the sake of the rhyme.
16 Lit. he cast lots (with the sailors).
17…
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" (35/56)
The passage recounts Moses, Aaron, and Samiri’s roles in Israel’s worship of a golden calf, then shifts to Quranic warnings about resurrection, judgment, and the impossibility of intercession for the unapproved.
He said, "They are hard on my footsteps: but to thee, O Lord, have I hastened, that thou mightest be well pleased with me."
He said, "Of a truth now have we proved thy people since thou didst leave them, and Samiri19 had led them astray."
And Moses returned to his people, angered, sorrowful.
He said, "O my people! did not your Lord promise you a good promise? Was the time of my absence long to you? or desired ye t…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (36/56)
It continues Quranic themes of judgment, then tells of God’s covenant with Adam, the angels’ command to worship Adam, Satan/Iblis’ refusal, and the consequences of disobedience at the day of Resurrection.
And humble shall be their faces before Him that Liveth, the Self-subsisting: and undone he, who shall bear the burden of iniquity;
But he who shall have done the things that are right and is a believer, shall fear neither wrong nor loss.
Thus have We sent down to thee an Arabic Koran, and have set forth menaces therein diversely, that haply they may fear God, or that it may give birth to reflection in them.
Exalte…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (37/56)
It closes a dispute with a call to wait for outcomes, then provides extended Quranic prophetic narratives, including Moses vs. Pharaoh and the use of divine signs.
said, "O our Lord! How could we believe if thou didst not send unto us an Apostle that we might follow thy signs ere that we were humbled and disgraced."
SAY: Each one of us awaiteth the end. Wait ye then, and ye shall know which of us have been followers of the even way, and who hath been the rightly guided.
_______________________
1 The first 14 or 16 verses of this Sura are said to have induced Omar to embrace …
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (38/56)
It begins with commentary excerpts and then introduces SURA XXVI “The Poets,” set “MECCA,” describing Muhammad’s warnings to Meccan unbelievers and Moses’ confrontation with Pharaoh using staff-and-hand miracles.
dimmed. The Arabians have a great aversion to blue and grey eyes as characteristic of their enemies the Greeks. The word, however, may also mean blind. Comp. v. 124, 5.
24 Lit. the most excellent or just of them in his way: dignitate, Mar. But
Kam. in Freyt. (iii. 150) justissimus eorum, simillimus veracibus. The sense of the last clause is, "Yes have not tarried even so much as ten days, such, now that we look back…
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," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (40/56)
Still within SURA XXVI “The Poets,” it expands on Abraham’s polemic against idols, then warns of judgment where worshippers and seducers are cast together, and recounts Noah’s and other prophets’ rejections.
And forgive my father, for he was one of the erring,
And put me not to shame on the day when mankind shall be raised up,
The day when neither wealth nor children shall avail,
Save to him who shall come to God with a sound heart:
When Paradise shall be brought near the pious,
And Hell shall lay open for those who have gone astray.
And it shall be said to them, 'Where are they whom ye worshipped
Beside God? Can …
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" (42/56)
It concludes SURA XXVI and begins a new SURA XV “Hedjr,” marked “MECCA,” stressing that God sends warning, guards the Quran, explains cosmic order, and narrates Adam’s creation and Iblis’ banishment.
With admonition; nor did we deal unjustly.
The Satans were not sent down with this Koran:
It beseemed them not, and they had not the power,
For they are far removed from hearing it.20
Call not thou on any other god but God, lest thou be of those consigned to torment:
But warn thy relatives of nearer kin,21
And kindly lower thy wing over the faithful who follow thee.
And if they disobey thee, then say: "I will …
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" (46/56)
Continuation of the translator’s psychological framing of Muhammad, followed by the start of Sura 19 (Mary): Zachariah is promised John, John is given wisdom, and Mary conceives Jesus by a divine act while remaining pure.
17 See Sura [lxxiii.] xvi. 3.
18 That is, the seven verses of Sura 1, p. 28. Others understand, the seven long Suras; or, the fifteen Suras which make a seventh of the whole; or, this
Sura (Hedjr) as originally the seventh. Mathani is an allusion, according to some, to the frequency with which the fatthah is to be repeated; or, to the frequent repetitions of great truths, etc., in order to impress them on the memory…
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" (47/56)
Sura 19 continues: Jesus speaks in the cradle as God’s servant and prophet, rejects God having a son, warns about unbelievers and the Last Day, and retells Abraham’s rejection of false worship including Satan.
She said: "How shall I have a son, when man hath never touched me? and I am not unchaste."
He said: "So shall it be. Thy Lord hath said: 'Easy is this with me;' and we will make him a sign to mankind, and a mercy from us. For it is a thing decreed."
And she conceived him,10 and retired with him to a far-off place.
And the throes came upon her11 by the trunk of a palm. She said: "Oh, would that I had died ere this,…
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" (50/56)
More footnoted discussion appears, then the text begins Sura 38 (Sad): Meccan infidels are accused of pride, reject Muhammad as a liar/sorcerer, and respond by defending their gods while the chapter recounts prophets like David.
3 Lest they should desert the worship of the God of Israel.
4 Ar. Yahia. It may be true that the name in this form had never been given.
Otherwise, we have in this passage a misunderstanding of Luke i. 61, as well as ignorance of the Jewish Scriptures. Comp. 2 Kings xxv. 23; 1 Chron. iii.
16; Ezra viii. 12; Jerem. xl. 8. Some commentators try to avoid the difficulty by rendering samiyan, deserving of the name.
5 Or…
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, (73/104)
The passage includes translator/editorial notes on Muhammad’s presumed sincerity and then begins Sura XXVIII, reciting Moses’ birth story, his killing of an Egyptian, his flight to Midian, and God’s call from the burning bush.
possible that Muhammad, conscious of his ignorance of Jewish history, intends in this verse to screen himself from the charge of passing over the histories of many of their prophets.
11 The wealth of Mecca, although it still numbered about 12,000 inhabitants
(as well as of Arabia generally), had much declined at the time of Muhammad, owing mainly to the navigation of the Red Sea, under the Roman dominion over
Egypt,…
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, (98/104)
The text continues Qur’anic polemic: it argues that the Hour will come, describes divine knowledge of unseen and judgment, reports examples of David/Solomon and Saba’s fate, and culminates in a challenge to call upon other gods beside God and admit God as the provider.
our pleasure, we could sink them into that Earth, or cause a portion of that Heaven to fall upon them! herein truly is a sign for our every returning servant.
Of old bestowed we on David a gift, our special boon:-"Ye mountains and ye birds answer his songs of praise." And we made the iron soft for him:-"Make coats of mail, and arrange its plates; and work ye righteousness; for I
behold your actions."
And unto Solom…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (99/104)
The passage critiques Muhammad’s Qur’anic authorship and motives, then shifts to Qur’anic warnings: judgment is inevitable, unbelievers deny the Qur’an, idols are powerless, and believers gain reward in Paradise while disbelievers face punishment.
And they say, "When will this threat come to pass? Tell us, if ye be men of truth."
SAY: Ye are menaced with a day, which not for an hour shall ye retard or hasten on.
The unbelievers say, "We will not believe in this Koran, nor in the Books which preceded it." But couldst thou see when the wicked shall be set before their Lord! With reproaches will they answer one another. The weak shall say to the mighty ones, "B…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (12/66)
It introduces Sura XLVI “Al-Ahqaf” from Mecca, provides a theology of creation “for a settled term,” challenges idol worshipers to prove their deities, and teaches that resurrection will expose false worship with punishment and guidance.
34 The Koran.
35 Pirke R. Eliezer, 45, explains Ex. xxxii. 26, of the tribe of Levi, as not having been implicated with the other tribes in the sin of the golden calf.
36 The Jews changed hittat, absolution, indulgence, into habbat, corn.
37 This and the next six verses are supposed to have been added at Medina.
38 Comp. Sura [xci.] ii. 61. No trace of this legend is to be found in the
Talmudists. The city is sai…
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. (14/66)
The passage narrates Ad’s response to a threatening cloud, their destruction at the command of God, a polemic about false gods and kin deities, djinn listening to the Qur’an, and a call for patient endurance until the promised doom arrives.
knowledge," said he, "is with God alone: I only proclaim to you the message with which I am sent. But I perceive that ye are a people sunk in ignorance."
So when they saw a cloud coming straight for their valleys, they said, "It is a passing cloud that shall give us rain." "Nay, it is that whose speedy coming ye challenged a blast wherein is an afflictive punishment:-
It will destroy everything at the bidding of it…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (19/66)
The passage recounts Quranic monotheistic argument through Abraham’s critique of idol worship and worship of the heavens and earth, then lists prophets Abraham’s descendants and others, concluding with claims that scripture is guidance.
His the kingdom, on the day when there shall be a blast on the trumpet: He knoweth alike the unseen and the seen: and He is the Wise, the Cognisant.
And remember when Abraham said to his father Azar,18 Takest thou images as gods? Verily, I see that thou and thy people are in manifest error.
And thus did we shew Abraham the kingdom of the Heavens and of the Earth,19
that he might be stablished in knowledge.
And whe…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (31/66)
The passage recounts Adam’s story: God teaches Adam names, commands angels to worship Adam, Eblis refuses out of pride, and Adam and his wife are banished, followed by instructions to Israel and covenant-keeping.
And when we said to the angels, "Bow down and worship Adam," then worshipped they all, save Eblis.16 He refused and swelled with pride, and became one of the unbelievers.
And we said, "O Adam! dwell thou and thy wife in the Garden, and eat ye plentifully therefrom wherever ye list; but to this tree come not nigh, lest ye become of the transgressors."
But Satan17 made them slip from it, and caused their banishment f…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (45/66)
The narrator argues Muhammad sought to end idolatry and proclaim God’s unity, but also depicts his later rule as marked by tyranny, violence, and possible self-deception from supposed catalepsy and hallucinations.
relics98 left by the family of Moses, and the family of Aaron; the angels shall bear it: Truly herein shall be a sign indeed to you if ye are believers."
And when Saul marched forth with his forces, he said, "God will test you by a river: He who drinketh of it shall not be of my band; but he who shall not taste it, drinking a drink out of the hand excepted, shall be of my band."99
And, except a few of them, they dra…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (62/66)
The passage shifts to Sura III (Family of Imran), affirming God’s unity and revelation, discussing scriptural interpretation and punishment for unbelief, and setting Islam as the true religion while recounting Mary’s story and Jesus’ annunciation.
7 Unintelligible or affected words, applied to the new religion in contempt. See Sura [xci.] ii. 56, p. 343.
8 Matt. xxi. 43.
SURA III.-THE FAMILY OF IMRAN1 [XCVII.]
MEDINA.-200 Verses
In the Name of God, the Compassionate, the Merciful
ELIF. LAM. MIM.2 God! there is no god but He, the Living, the Merciful!
In truth hath He sent down to thee "the Book," which confirmeth those which precede it: For He had sent d…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (63/66)
Continuing Sura III, it covers Mary’s vow, Zacharias’s request for descendants, angelic announcements of John, Mary’s purification, and the proclamation to Muhammad of Jesus’ role and miracles.
If they shall dispute with thee, then SAY: I have surrendered myself to God, as have they who follow me.
SAY to those who have received the Book, and to the common folk, Do ye surrender yourselves unto God?7 If they become Muslims, then are they guided aright: but if they turn away-thy duty is only preaching; and God's eye is on
His servants.
But to those who believe not in the signs of God, and unjustly slay the p…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (64/66)
The passage completes the Mary and Jesus annunciation narrative by stating that God creates by command, Jesus teaches and performs signs, and that Jews plot while God plots is declared God’s best.
the sanctuary, he found her supplied with food.13 "Oh, Mary!" said he, "whence hast thou this?" She said, "It is from God; for God supplieth whom He will, without reckoning!"
There did Zacharias call upon his Lord: "O my Lord!" said he, "vouchsafe me from thyself good descendants,14 for thou art the hearer of prayer." Then did the angels call to him, as he stood praying in the sanctuary:15
"God announceth John (Yah…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (65/66)
The passage argues that Muhammad’s message arose from conviction about God’s unity, yet may involve self-deception, and then quotes Qur’anic-style verses calling for monotheism, debates with “People of the Book,” and moral warnings.
And the Jews plotted, and God plotted: But of those who plot is God the best.
Remember when God said, "O Jesus! verily I will cause thee to die,22 and will take thee up to myself and deliver thee from those who believe not; and I
will place those who follow thee above those who believe not, until the day of resurrection. Then, to me is your return, and wherein ye differ will I
decide between you.
And as to those wh…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse. (64/73)
The passage continues Sura V with covenant themes: Israelite and Christian covenants, the coming of a “light and a clear Book,” disputation with Jews and Christians, references to Moses and the holy land, and the story of Cain and Abel.
But they who are Infidels and treat our signs as lies-these shall be mated with Hell fire.
O Believers! recollect God's favour upon you, when11 certain folk were minded to stretch forth their hands against you, but He kept their hands from you.
Fear God then: and on God let the faithful trust.
Of old did God accept the covenant of the children of Israel,12 and out of them we raised up twelve leaders, and God said, …
Thucydides
· Composed beginning at the outbreak of the Peloponnesian War (traditionally 431 BCE); continued thereafter (Book I–VIII survive; work unfinished).
BOOK I > CHAPTER V (4/15)
Continuing their speech, the Corinthians cite Apollo’s command and promised divine support, argue that aggressive treaty-breaking justifies war, urge immediate aid to besieged Potidaea, and frame Hellenic freedom as at stake against a tyrant city.
of an enemy which has proved so fatal in so many instances—a feeling which from the numbers that it has ruined has come to be called not contemptuous but contemptible.
“There is, however, no advantage in reflections on the past further than may be of service to the present. For the future we must provide by maintaining what the present gives us and redoubling our efforts; it is hereditary to us to win virtue as the …
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK XXIV. (3/4)
In a council of the Olympian gods, Zeus recalls Aegisthus’ unjust killing of Agamemnon after Hermes’ warning, then Athena pleads for Odysseus, who is trapped on the island of Calypso in order to forget Ithaca. Poseidon is said to be away among the Ethiopians.
of Helios Hyperion: but the god took from them their day of returning. Of these things, goddess, daughter of Zeus, whencesoever thou hast heard thereof, declare thou even unto us.
Now all the rest, as many as fled from sheer destruction, were at
home, and had escaped both war and sea, but Odysseus only, craving
for his wife and for his homeward path, the lady nymph Calypso
held, that fair goddess, in her…
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK I (1/8)
The poem opens by asking the Muse about Odysseus, who returned home except for his delay under Calypso, while Poseidon keeps blocking him; later the gods meet, Zeus criticizes humans’ blame of gods, and Athena urges action.
THE GODS IN COUNCIL—MINERVA’S VISIT TO ITHACA—THE CHALLENGE FROM
TELEMACHUS TO THE SUITORS.
Tell me, O Muse, of that ingenious hero who travelled far and wide after he had sacked the famous town of Troy. Many cities did he visit, and many were the nations with whose manners and customs he was acquainted; moreover he suffered much by sea while trying to save his own life and bring his men safely home; but do what he …
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK I (2/8)
After Zeus and Athena agree to help Odysseus, Athena plans to visit Ithaca as Mentes to encourage Telemachus, then she arrives disguised at Ulysses’ house where suitors are feasting and Telemachus greets her. Athena’s arrival is framed as preparation for confronting the suitors.
of this, and yet when Ulysses was before Troy did he not propitiate you with many a burnt sacrifice? Why then should you keep on being so angry with him?”
And Jove said, “My child, what are you talking about? How can I forget
Ulysses than whom there is no more capable man on earth, nor more liberal in his offerings to the immortal gods that live in heaven? Bear in mind, however, that Neptune is still furious with Ul…
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK I (4/8)
Minerva-as-Mentes claims she is King of the Taphians traveling to Temesa for iron and returning with copper, says Odysseus is likely alive on a sea-girt island or captive, and notes Telemachus resembles Ulysses. Telemachus responds with bitterness, then asks the visitor the meaning of the feasting and the identity of the violent guests.
you a stranger to this house, or have you been here in my father’s time? In the old days we had many visitors for my father went about much himself.”
And Minerva answered, “I will tell you truly and particularly all about it. I am Mentes, son of Anchialus, and I am King of the Taphians. I
have come here with my ship and crew, on a voyage to men of a foreign tongue being bound for Temesa4 with a cargo of iron, and I …
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK III (3/8)
Nestor recounts post-Troy quarrels among the Achaeans, especially the conflict between Menelaus and Agamemnon driven by Minerva, and describes how storms split the fleets, with separate fates for many leaders.
either wise or understanding, and hence many came to a bad end through the displeasure of Jove’s daughter Minerva, who brought about a quarrel between the two sons of Atreus.
“The sons of Atreus called a meeting which was not as it should be, for it was sunset and the Achaeans were heavy with wine. When they explained why they had called the people together, it seemed that
Menelaus was for sailing homeward at once, …
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK IV (3/15)
Helen comes down to join the meal, recognizes Telemachus as Ulysses’s son by likeness, consoles the group with personal memory of Ulysses’s sufferings, and recounts how her wrong love brought her to Troy.
hands. When Menelaus saw this he doubted whether to let him choose his own time for speaking, or to ask him at once and find what it was all about.
While he was thus in two minds Helen came down from her high vaulted and perfumed room, looking as lovely as Diana herself. Adraste brought her a seat, Alcippe a soft woollen rug while Phylo fetched her the silver work-box which Alcandra wife of Polybus had given her. Po…
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK XI (5/12)
Odysseus lets various notable female ghosts drink blood one by one, listing figures like Tyro, Antiope, Alcmena, Epicaste, Chloris, and Leda with their divine liaisons and offspring, including the genealogical origins of major cities.
keep them from all drinking the blood at once. So they came up one after the other, and each one as I questioned her told me her race and lineage.
“The first I saw was Tyro. She was daughter of Salmoneus and wife of
Cretheus the son of Aeolus.94 She fell in love with the river Enipeus who is much the most beautiful river in the whole world. Once when she was taking a walk by his side as usual, Neptune, disguised as …
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK XXIV (1/25)
Hermes guides the dead suitors’ ghosts into Hades through Oceanus to the asphodel meadow, where Odysseus’ victims meet Achilles, Agamemnon, and others and converse in lament about their deaths and proper burial.
THE GHOSTS OF THE SUITORS IN HADES—ULYSSES AND HIS MEN GO TO THE HOUSE
OF LAERTES—THE PEOPLE OF ITHACA COME OUT TO ATTACK ULYSSES, BUT MINERVA
CONCLUDES A PEACE.
Then Mercury of Cyllene summoned the ghosts of the suitors, and in his hand he held the fair golden wand with which he seals men’s eyes in sleep or wakes them just as he pleases; with this he roused the ghosts and led them, while they followed whining and g…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK XXIV. (5/10)
In their introduction to the Odyssey’s composition and plot, Butcher and Lang explain the poem’s material as later shaped legends around the Trojan war, then outline Odysseus’s ten-year wanderings and the final six weeks of Ithacan events.
artistic whole, is one of the chief proofs of the unity of authorship of that poem. We now go on to sketch the plot, which is a marvel of construction.
Odysseus was the King of Ithaca, a small and rugged island on the western coast of Greece. When he was but lately married to Penelope, and while his only son Telemachus was still an infant, the Trojan war began. It is scarcely necessary to say that the object of this…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK XXIV. (6/10)
They continue the plot outline by listing major episodes—Cyclopes and Poseidon’s revenge, Aeolus’s winds, the Laestrygonians, Circe, the descent to Hades, and the Sirens/Scylla—culminating in Calypso’s eight-year captivity and the wooers in Ithaca.
days’ voyage from the southern point of Greece, brought Odysseus into an unexplored region of fairy-land. Egypt, of which Homer had some knowledge, was but five days’ sail from Crete.
Lotus-land, therefore, being ten days’ sail from Malea, was well over the limit of the discovered world. From this country Odysseus went on till he reached the land of the lawless Cyclôpes, a pastoral people of giants. Later Greece fei…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK IV. (12/17)
Menelaus recounts how an aged sea-god tells him to stop grieving and that either Aegisthus lives or Orestes has already killed him, then identifies Ithaca’s Odysseus as held by Calypso.
light of the sun. But when I had taken my fill of weeping and grovelling on the ground, then spake the ancient one of the sea, whose speech is sooth:
“‘No more, son of Atreus, hold this long weeping without cease, for we shall find no help therein. Rather with all haste make essay that so thou mayest come to thine own country. For either thou shalt find
Aegisthus yet alive, or it may be Orestes was beforehand with t…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK VI. (1/7)
Athene arranges Odysseus’s next step by visiting the Phaeacian princess Nausicaa in her sleeping chamber and impersonating Dymas’s daughter to instruct Nausicaa to wash clothes and prepare for marriage.
Nausicaa, going to a river near that place to wash the clothes of her father, mother, and brethren, while the clothes were drying played with her maids at ball; and Odysseus coming forth is fed and clothed, and led on his way to the house of her father, King Alcinous.
So there he lay asleep, the steadfast goodly Odysseus, fordone with toil and drowsiness. Meanwhile Athene went to the land and the city of the Phaeaci…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK X. (4/12)
Odysseus’s surviving ship then reaches Aeaea, where Circe’s magic later turns some men into swine; Odysseus seeks her after days of exhaustion, guided to feed his crew first.
dread of death, and to my delight my barque flew forth to the high seas away from the beetling rocks, but those other ships were lost there, one and all.
“Thence we sailed onward stricken at heart, yet glad as men saved from death, albeit we had lost our dear companions. And we came to the isle
Aeaean, where dwelt Circe of the braided tresses, an awful goddess of mortal speech, own sister to the wizard Aeetes. Both …
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK XVIII. (3/9)
After Irus’ defeat, the suitors praise Odysseus, offer him food, and Penelope speaks with Odysseus’ household while Athene causes Penelope to appear more beautiful to inflame the suitors’ hopes.
cord therewith to hang it, and he gat him back to the threshold, and sat him down there again. Now the wooers went within laughing sweetly, and greeted him, saying:
“May Zeus, stranger, and all the other deathless gods give thee thy dearest wish, even all thy heart’s desire, seeing that thou hast made that insatiate one to cease from his begging in the land! Soon will we take him over to the mainland, to Echetus the…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK XX. (1/8)
Odysseus waits in the vestibule, plotting whether to kill the wooers, until Athena appears disguised as a woman, reassures him, and sends him to sleep so the battle will proceed later.
Pallas and Odysseus consult of the killing of the wooers.
But the goodly Odysseus laid him down to sleep in the vestibule of the house. He spread an undressed bull’s hide on the ground and above it many fleeces of sheep, that the Achaeans were wont to slay in sacrifice, and Eurynome threw a mantle over him where he lay. There
Odysseus lay wakeful, with evil thoughts against the wooers in his heart. And the women cam…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK XX. (8/8)
Penelope brings out her husband’s bow and axes for the suitors’ contest as Athena instructs her, and the passage recounts the bow’s earlier history via Iphitus, Eurytus’s line, and Odysseus’s travels.
full, and full is the court, of ghosts that hasten hellwards beneath the gloom, and the sun has perished out of heaven, and an evil mist has overspread the world.”
So spake he, and they all laughed sweetly at him. Then Eurymachus, son of Polybus, began to speak to them, saying:
“The guest that is newly come from a strange land is beside himself.
Quick, ye young men, and convey him forth out of doors, that he may go…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK XXIII. (5/8)
Penelope explains her earlier coldness as fear of deception and blames the gods, then their reunion turns to weeping, divine timing delays dawn, and they promise rest.
sure tokens that Odysseus showed her. Then she fell a weeping, and ran straight toward him and cast her hands about his neck, and kissed his head and spake, saying:
“Be not angry with me, Odysseus, for thou wert ever at other times the wisest of men. It is the gods that gave us sorrow, the gods who begrudged us that we should abide together and have joy of our youth, and come to the threshold of old age. So now be n…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK XXIII. (7/8)
Odysseus tells Penelope a detailed account of his voyages from overcoming the Cicones and meeting the Lotus-eaters, through Cyclops, Aeolus, Laestrygonians, Circe, Hades, Sirens, and Calypso to finally reaching the Phaeacians.
wrought on men, and all his own travail and sorrow, and she was delighted with the story, and sweet sleep fell not upon her eyelids till the tale was ended.
He began by setting forth how he overcame the Cicones, and next arrived at the rich land of the Lotus-eaters, and all that the Cyclops wrought, and what a price he got from him for the good companions that he devoured, and showed no pity. Then how he came to Aeo…
W. E. B. Du Bois (William Edward Burghardt Du Bois)
· 1903
(79/130)
In the chapter ‘Of the Sons of Master and Man,’ Du Bois calls the twentieth century to study race-contact honestly, warns against excusing past colonial violence and racial domination, and frames the South as crucial evidence.
MRS. BROWNING.
The world-old phenomenon of the contact of diverse races of men is to have new exemplification during the new century. Indeed, the characteristic of our age is the contact of European civilization with the world’s undeveloped peoples. Whatever we may say of the results of such contact in the past, it certainly forms a chapter in human action not pleasant to look back upon. War, murder, slavery, exterm…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j.
Genesis 1 narrates God’s creation of light, firmament, land and seas, plants, lights for seasons, sea creatures, and animals, concluding with humanity made male and female and blessed to rule and multiply.
In the beginning God created heaven and earth. The earth was void and empty, and darkness was upon the deep, and the spirit of god moved upon the water. Then God said: let there be light and there was light. And
God saw the light that it was good: and divided the light from the darkness, and called the light day, and the darkness night: and so of the evening and morning was made the first day. And God said: let there…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter .ij.
Genesis 2 explains God’s seventh-day rest, then describes Adam’s formation from earth, God planting Eden, rivers including Pison, Gihon, Hidekell, and Euphrates, the forbidden tree of knowledge, and Eve’s creation from Adam’s rib.
Thus was heaven and earth finished with all their apparel: and in the seventh day God ended his work which he had made and rested in the seventh day from all his works which he had made. And God blessed the seventh day, and sanctified it, for in it he rested from all his works which he had created and made. These are the generations of heaven and earth when they were created, in the time when the LORD God created hea…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter .xxxv.
God tells Jacob to go to Bethel, where Jacob purifies his household, builds an altar, receives blessings and the name Israel, Rachel dies giving birth to Benjamin near Bethlehem, and Jacob’s sons are listed.
And God said unto Iacob, arise and get thee up to Bethel, and dwell there. And make there an altar unto God that appeared unto thee, when thou fleddest from Esau thy brother. Then said Iacob unto his household and to all that were with him, put away the strange gods that are among you and make your selves clean, and change your garments, and let us arise and go up to Bethel, that I may make an altar there, unto God w…
HKB