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Prayer and worship
60 passages · search this phrase →
Often appears with:
religious persecution and toleration · justice as a virtue · fate, destiny, and necessity · the nature and attributes of God · sin, guilt, and repentance · the passions and the emotions · providence and divine governance · the fear of death · equity, mercy, and pardon · the problem of evil and theodicy · education and the training of the young · conversion and faith
Usually:
argument
(349) · narrative
(319) · exhortation
(307) · reverence
(303) · detachment
(266) · crisis of belief
(182) · wonder
(168) · reflection
(166) · the test or trial
(147) · confronting death
(121)
Quotable
“Let the errors and deceits of our very senses be set before us; the insuperable difficulties which attend first principles in all systems; the contradictions which adhere to the very ideas of matter, cause and effect, extension, space, time, motion; and in a word, quantity of all kinds.”
David Hume, Dialogues Concerning Natural Religion
· insight
“and put myself thereby in mind that this was the fatal day, now ten years since, his Majesty died.”
Samuel Pepys, Diary of Samuel Pepys — Volume 02: January 1659-1660
· observation
“There seems now to be a general cease of talk, it being taken for granted that Monk do resolve to stand to the Parliament, and nothing else.”
Samuel Pepys, Diary of Samuel Pepys — Volume 02: January 1659-1660
· insight
“Happily, these circumstances are all to be found in the subject of NATURAL RELIGION.”
David Hume, Dialogues Concerning Natural Religion
· observation
“It is contrary to common sense to entertain apprehensions or terrors upon account of any opinion whatsoever, or to imagine that we run any risk hereafter, by the freest use of our reason.”
David Hume, Dialogues Concerning Natural Religion
· precept
“All thy request for Man, accepted Son,
Obtain; all thy request was my decree:”
John Milton, Paradise Lost
· insight
“but from Heaven
He to his own a Comforter will send,
The promise of the Father, who shall dwell
His Spirit within them; and the law of faith,
Working through love, upon their hearts shall write,”
John Milton, Paradise Lost
· precept
“Slaveholders may, sometimes, have confidence in the piety of some of their slaves; but the slaves seldom have confidence in the piety of their masters.”
Frederick Douglass, My Bondage and My Freedom
· observation
“His house was, literally, a house of prayer. In the morning, and in the evening, loud prayers and hymns were heard there, in which both himself and his wife joined; yet, no more meal was brought from the mill, no more attention was paid to the moral welfare of the kitchen.”
Frederick Douglass, My Bondage and My Freedom
· observation
“Perpetual hate and mortal wars proclaim,
Against the prince, the people, and the name.”
Virgil, The Aeneid
· precept
“Me! me!” he cried—“turn all your swords alone / On me—the fact confess’d, the fault my own. / He neither could nor durst, the guiltless youth: / Ye moon and stars, bear witness to the truth!”
Virgil, The Aeneid
· precept
“All-seeing sun, and thou, Ausonian soil, / For which I have sustain’d so long a toil, / Thou, King of Heav’n, and thou, the Queen of Air,”
Virgil, The Aeneid
· precept
Martin Luther
· 1517-10-31
(3/8)
Luther attacks the indulgence market by saying money does not make souls escape purgatory, warns that most people are deceived by broad promises, and insists contrition is necessary for full remission without pardon letters.
44. Because love grows by works of love, and man becomes better; but by pardons man does not grow better, only more free from penalty.
45. Christians are to be taught that he who sees a man in need, and passes him by, and gives [his money] for pardons, purchases not the indulgences of the pope, but the indignation of God.
46. Christians are to be taught that unless they have more than they need, they are bound to k…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," (8/11)
Sura LXXIII “The Enfolded” instructs Muhammad to stand at night for prayer, recite the Qur’an with measured tone, remember God by day, and endure criticism patiently, linking devotion with warnings and mercy.
_______________________
1 This Sura is placed by Muir in the “second stage” of Meccan Suras, and twenty-first in chronological order, in the third or fourth year of the
Prophet’s career. According, however, to the chronological list of Suras given by Weil (Leben M. p. 364) from ancient tradition, as well as from the consentient voice of tradionists and commentaries (v. Nöld. Geschichte, p.
69; Sprenger’s Life of Mo…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," (9/11)
The passage includes Sura XCIII “The Brightness,” Sura XCIV “The Opening,” Sura CXIII “The Daybreak,” and Sura CXIV “Men,” emphasizing reassurance, relief after trouble, and refuge prayers against evil and whisperers.
And endure what they say with patience, and depart from them with a decorous departure.
And let Me alone with the gainsayers, rich in the pleasures of this life; and bear thou with them yet a little while:
For with Us are strong fetters, and a flaming fire,
And food that choketh, and a sore torment.
The day cometh when the earth and the mountains shall be shaken; and the mountains shall become a loose sand heap.
…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," (10/11)
Sura I “The Opening” presents the core worship-prayer—praise to God, reliance for guidance on the straight path—followed by commentary on its placement and on earlier themes and doctrine.
And found thee erring and guided thee,3
And found thee needy and enriched thee.
As to the orphan therefore wrong him not;
And as to him that asketh of thee, chide him not away;
And as for the favours of thy Lord tell them abroad.
_______________________
1 This and the six following Suras are expressions of a state of deep mental anxiety and depression, in which Muhammad seeks to reassure himself by calling to m…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (1/56)
Suras CVIII “Abundance,” CVIII? (as numbered here) and CV “The Elephant,” plus CVI “The Koreisch” and XCVII “Power,” connect divine favor to prophetic truth, recount the Elephant episode, stress Quraysh protection, and describe Laylat al-Qadr.
after this prayer, Muhammad having been instructed, says the Sonna, to do so by the Angel Gabriel.
2 Islam
3 The following transfer of this Sura from the Arabic into the corresponding
English characters may give some idea of the rhyming prose in which the Koran is written:
Bismillahi 'rahhmani 'rrahheem.
El-hamdoo lillahi rabi 'lalameen.
Arrahhmani raheem.
Maliki yowmi-d-deen.
Eyaka naboodoo, wa‚yaka nest aeen.
Ih…
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, (50/104)
Continuing Sura XXX, the text lists divine “signs” in human life, nature, and rainfall; rejects partners besides God; urges true faith, prayer, almsgiving, and warns against sectarian division and disbelief in the next life.
of the dead, and He bringeth forth the dead out of the living: and He quickeneth the earth when dead. Thus is it that ye too shall be brought forth.5
And one of his signs it is that He hath created you out of dust; then lo! ye become men who spread themselves far and wide:
And one of his signs it is, that He hath created wives for you of your own species,6 that ye may dwell with them, and hath put love and tenderne…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (71/104)
The text stresses that God’s punishment brings believers and apostles to support, sets out doom for the wicked, and counsels Muhammad to be patient, then expands to creation, resurrection, prayer to God, and final accountability.
is the fire to which they shall be exposed morning and evening, and on the day when "the Hour" shall arrive-"Bring in the people of Pharaoh into the severest punishment."
And when they shall wrangle together in the fire, the weak shall say to those who had borne themselves so proudly, "It is you we followed: will ye therefore relieve us from aught of the fire?"
And those proud ones shall say, "Verily we are all in …
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (72/104)
It warns that mockers of God’s signs will face chains and burning in hell, urges patience and trust in God’s promise, and then shifts to God giving cattle for transport and to examples of past peoples punished after rejecting prophets.
It is He who giveth life and death; and when He decreeth a thing, He only saith of it, "Be," and it is.
Seest thou not those who cavil at the signs of God? how are they turned aside!
They who treat "the Book," and the message with which we have sent our Sent
Ones, as a lie, shall know the truth hereafter,
When the collars shall be on their necks and the chains to drag them into
Hell: then in the fire shall they be…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (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, (78/104)
It includes footnotes about earlier verses and then introduces Sura XXXIX, ‘The Troops,’ teaching sincere monotheistic worship, divine truth’s creation, God’s control of cosmos and human burden-free judgment.
10 The compact (Gen. xxix. 15-39) between Laban and Jacob must have been present to the mind of Muhammad when composing this tale.
11 Lit. he was cried to. According to Muhammad, Moses had resolved to quit
Madian previously to the Vision of the Bush, which, according to Ex. iii., was the real occasion.
12 Lit. thy wing.
13 Lit. kindle upon the clay. Comp. [lxxviii.] xl. 38-49. "He (Pharaoh) said to them: From the …
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, (86/104)
The text introduces Sura XXXI “Luqman” (Mecca) and teaches prayer, charity, belief in the afterlife, and moral wisdom including gratitude to God, honoring parents, monotheism, and self-presentation manners for a prophetic father-lesson.
5 Lit. for love among yourselves, or as an object of love, i.e. devout worship.
6 Thus Sura [lxv.] xxi. 71. The Midr. Rabbah on Gen. Par. 18, says that
Haran, the father of Lot, was brought by Abraham's deliverance from the furnace to the adoption of his doctrines. Muhammad may have transferred this idea to Lot.
7 The following passages deserve to be compared, as shewing the loose way in which Muhammad could speak …
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, (88/104)
After further narrator repetition, the text introduces Sura XLII “Counsel” (Mecca) and states that God controls heaven and earth, angels ask forgiveness, disputes are decided by God, revelation warns the “mother city” and the day of gathering, and trust returns to God in penitence.
O men! fear ye your Lord, and dread the day whereon father shall not atone for son, neither shall a son in the least atone for his father.
Aye! the promise of God is a truth. Let not this present life then deceive you; neither let the deceiver deceive you concerning God.
Aye! God!-with Him is the knowledge of the Hour: and He sendeth down the rain-and He knoweth what is in the wombs-but no soul knoweth what it shal…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (90/104)
Continuing the work’s skeptical framing, Margoliouth’s introduction repeats claims of Muhammad’s likely self-deception and cites Qur’anic passages warning about forged lies, divine knowledge, mercy after rain, human accountability, mutual counsel, and punishment for injustice.
Will they say he hath forged a lie of God? If God pleased,
He could then seal up thy very heart.8 But God will bring untruth to nought, and will make good the truth by his word: for He knoweth the very secrets of the breast.
He it is who accepteth repentance from his servants, and forgiveth their sins and knoweth your actions:
And to those who believe and do the things that are right will he hearken, and augment h…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (94/104)
The quoted Qur’anic text asserts that messengers and peoples receive allotted times, that no one can hasten punishment, that God alone controls life and death, and that divine mercy surpasses worldly accumulation; it also includes dietary law questions and cosmic order.
as though they had waited but an hour of the day! They shall recognise one another! Now perish they who denied the meeting with God, and were not guided aright!
Whether we cause thee to see some of our menaces against them fulfilled, or whether we first take thee to Ourself,8 to us do they return. Then shall God bear witness of what they do.
And every people hath had its apostle.9 And when their apostle came, a rig…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (95/104)
The passage quotes Qur’anic assertions that God alone can deliver trouble, rejects the idea that God has children, and tells stories of Noah, Moses, Pharaoh, and Israelite faith under persecution, including commands to prepare homes and hold prayer.
It is He who hath ordained for you the night wherein to rest, and the lightsome day. Verily in this are signs for those who hearken.
They say, "God hath begotten children." No! by his glory! He is the self-
sufficient. All that is in the Heavens and all that is in the Earth is His!
Have ye warranty for that assertion? What! speak ye of God that which ye know not?
SAY: Verily, they who devise this lie concerning God…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book 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. (10/66)
It instructs listeners to be silent when the Qur’an is recited and to remember God with humility, then contrasts those who worship and prostrate near God’s Lord with those who disdain divine service.
SAY: I only follow my Lord's utterances to me. This is a clear proof on the part of your Lord, and a guidance and a mercy for those who believe.
And when the Koran is read, then listen ye to it and keep silence, that haply ye may obtain mercy.
And think within thine own self on God, with lowliness and with fear and without loud spoken words, at even and at morn; and be not one of the heedless.
Verily they who are …
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > 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. (27/66)
It continues the Qur’anic “Thunder” discourse: it commands exclusive trust in God, describes lightning, thunder, and prayer, compares truth to useful foam, and contrasts covenant-keeping believers with covenant-breaking sinners.
He it is who maketh the lightning to shine unto you; for fear and hope: and who bringeth up the laden clouds.
And the THUNDER uttereth his praise, and the Angels also, for awe of Him: and he sendeth his bolts and smiteth with them whom he will2 while they are wrangling about God! Mighty is he in prowess.
Prayer is His of right: but these deities to whom they pray beside Him give them no answer, otherwise than as he…
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. (29/66)
After repeating the translator’s discussion of Muhammad’s alleged psychological self-deception, the text gives Qur’an Sura II (The Cow) opening verses: guidance through faith, prayer, charity, and conviction in the life to come, plus warnings to hypocrites.
1 See Sura 1xviii. p. 32.
2 This is said by the traditionists and commentators generally, to refer to
Amir and Arbad ben Kais, who in the year 9 or 10 conspired against Muhammad's life, and were struck dead by lightning. See the authorities in Nöld. p. 120:
Weil, 256; Caussin, iii. 295. But this explanation may have been suggested by the words of the text, which must, if the comment be correct, have been revealed at…
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. (39/66)
The text stresses piety over facing east or west, outlines duties of charity, prayer, alms, patience, retaliation rules for bloodshed, bequests at death, and fasting including Ramadan and answering those who call on God.
shall swallow into their bellies nought but fire. God will not speak to them, or assoil them, on the day of the Resurrection: and theirs shall be a grievous torment.
These are they who have bartered guidance for error, and pardon for torment;
But how great their endurance in fire!67
This shall be their doom, because God had sent down "the Book" with the very truth. And verily they who dispute about that Book are in…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (44/66)
It provides additional marital and prayer rulings: prayer including the middle prayer, fear-situation prayer formats, maintenance for widows after a year, encourages fighting for God, and narrates Saul (Talut) being chosen as king over Israel with the ark as a sign.
he who is in ample circumstances according to his means, and he who is straitened, according to his means-with fairness: This is binding on those who do what is right.
But if ye divorce them before consummation, and have already settled a dowry on them, ye shall give them half of what ye have settled, unless they make a release, or he make a release in whose hand is the marriage tie. But if ye make a release, it wil…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (47/66)
The text continues with Qur'anic teachings: guidance is God’s alone, charity is rewarded, usury is punished, and believers are warned to fear the day of return to God.
wisdom to whom He will: and he to whom wisdom is given, hath had much good given him; but none will bear it in mind, except the wise of heart.
And whatever alms ye shall give, or whatever vow ye shall vow, of a truth God knoweth it: but they who act unjustly shall have no helpers. Give ye your alms openly?109 it is well. Do ye conceal them and give them to the poor?
This, too, will be of advantage to you, and will d…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (54/66)
Sura titles and opening lines assert that unbelievers fail to be convinced by clear evidence, that sincere worship and alms are required, and that the day of resurrection will bring mutual deceit and divine recompense.
be raised from the dead. SAY: Yea, by my Lord, ye shall surely be raised; then shall ye surely be told of your deeds! And easy is this for God.
Believe then in God and his apostle and in the light which we have sent down; for God is fully aware of all ye do.
The day when He shall gather you together for the day of mutual gathering, will be the day of MUTUAL DECEIT,2 and whoso shall have believed in God and done wha…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (55/66)
The narrator claims Muhammad sought to oppose idolatries but argues this produced persecution at Mecca and tyranny at Medina, possibly driven by self-deception and hallucinations, before quoting Qur’anic material addressing Jews and the command to hasten to Friday prayer.
SAY: O ye Jews, if ye profess that ye rather than other men are the friends of God, then wish for death if ye are men of truth.
But never on account of their previous handywork will they wish for it, and
God knoweth the wrong doers.
SAY: Verily the death from which ye flee will surely meet you. Then shall ye be brought back to Him who knoweth alike the things done in secret and openly: and He will tell you of your …
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (60/66)
The passage begins Sura XLVII (Muhammad) and commands fighting against those who block God’s way, promises guidance to believers, condemns infidelity, and contrasts paradise rivers with the fire for unbelievers.
In the Name of God, the Compassionate, the Merciful
WHOSO believe not, and prevent others from the way of God-their works will He cause to miscarry;2
But whoso believe, and do things that are right, and believe in what hath been sent down to MUHAMMAD-for it is the truth from their Lord-their sins will He cancel, and dispose their hearts aright.
This-because the infidels followed vanity, while those who believe, fo…
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…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the (6/53)
Pepys follows preparations for transporting the Queen, includes gossip about the Duke of York and the Lord Chancellor’s daughter, buys scientific/reading aids, visits episcopal consecrations, and attends church services in royal closets.
set up for a traytor, and Harrison's set up on the other side of Westminster Hall. Here I could see them plainly, as also a very fair prospect about London.
22nd. All preparing for my Lord's going to sea to fetch the
Queen to-morrow. At night my Lord come home, with whom I staid long, and talked of many things. He told me there hath been a meeting before the King and my Lord Chancellor, of some
Episcopalian and P…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the (8/53)
Pepys notes the Queen’s movement to London, reads a purchased masse book, observes changing attitudes to the Common Prayer, attends abbey organ music, and records payments and auctions of ships for naval purposes.
were I to preach upon him, my text should be--"The memory of the wicked shall rot"); But I found afterwards that he did go away from school before that time.
2nd. To White Hall, where I saw the boats coming very thick to
Lambeth, and all the stairs to be full of people. I was told the
Queen was a-coming; so I got a sculler for sixpence to carry me thither and back again, but I could not get to see the Queen; so co…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the (20/53)
Pepys sees the Duke of York play Pelemele in St. James’s Park, meets Dr. Fuller on Ireland where Fanatics and Presbyterians align, visits church and cathedrals, watches the King “heale,” and learns the Duke’s fleet is intended for Algiers.
fear it may come to worse, by being an example to the country to do the same. And indeed the Bishops are so high, that very few do love them.
23rd. To the Red Bull (where I had not been since plays come up again) up to the tireing room, where strange the confusion and disorder that there is among them in fitting themselves, especially here, where the clothes are very poore, and the actors but common fellows. At la…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the (23/53)
Pepys describes attending Charles II’s Coronation at Westminster Abbey, watching the king, clergy, nobility, oaths, pardon, and ceremonial proclamations from a scaffold before returning toward Westminster Hall as crowds gather.
and there I spoke with my Lord, He talked with me about his suit, which was made in France, and cost him 200l., and very rich it is with embroidery. CORONACON DAY. 23rd. About four I rose and got to the Abbey, where I followed
Sir J. Denham, the Surveyor, with some company that he was leading in. [Created at the Restoration K.B., and Surveyor-
General of all the King's buildings; better know as the author of
"Cooper'…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the (24/53)
On 24th night Pepys writes his diary while hearing fireworks on the Thames; on 30th he records travel with his wife and friends to Godalming and nearby, and then continues with May/June dates including sermons and visits.
eyes against any other objects, nor for the future trouble myself to see things of state and showe, as being sure never to see the like again in this world.
24th. At night, set myself to write down these three days'
diary, and while I am about it, I hear the noise of the chambers
[Chamber, a species of great gun.] and other things of the fire-
works, which are now playing upon the Thames before the King; and
I wis…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the (25/53)
Pepys attends Mass at York House as the Spanish Ambassador’s affair, dines and socializes, then recounts a dangerous frolic by Capt. Ferrers who jumps through open balcony windows and is badly injured before recovering.
the Hall in the condition it is now, with the Judges on the benches at the further end of it, which I had not seen all this terme till now.
19th (Lord's day). I walked in the morning towards Westminster, and, seeing many people at York House, I went down and found them at masse, it being the Spanish Ambassador's; and so I got into one of the gallerys, and there heard two masses done, I think, not in so much state a…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (241/495)
Pepys notes cold air with lingering smoke from the Great Fire, then attends the Duke of York’s lodging to discuss fortifications at Harwich and hears a friar preach in Portuguese at Queen’s chapel.
cold; and it is observable that within these eight days I did see smoke remaining, coming out of some cellars from the late great fire, now above six months since.
17th. I to the Duke of York's lodging, where in his dressing-
chamber, he talking of his journey to-morrow or next day to
Harwich, to prepare some fortifications there; so that we are wholly upon the defensive part this year. I to walke in the
Parke; wh…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (248/495)
Coventry and the Duke of York debate funds for the navy and taxes, Pepys hears Dr. Crewe’s sermon on seeking God’s kingdom, receives Dutch letters about a planned passe, and hears rumors about Richmond and Mrs. Stewart angering the King.
Rupert abroad in the vane-room, pretty well as he used to be, and looks as well, only something appears to be under his periwigg on the crown of his head.
4th. I find the Duke of Albemarle at dinner with sorry company, some of his officers of the Army: dirty dishes and a nasty wife at table, and had meat, of which I made but an ill dinner.
Pretty to hear how she talked against Captain Du Tel, the
Frenchman, that t…
Samuel Pepys
· c. 1659-1660 (Jan 1659/60 OS)
book i.] (1/24)
On January 1st (Lord’s Day) Pepys attends Peter Gunning’s sermon at Exeter House, celebrates circumcision, dines in the garret, visits Fleet Street’s city posts, and spends time with family and guests before returning home.
having been at the House-door the last week to demand entrance, but it was denied them; and it is believed that [neither] they nor the people will be satisfied till the House be filled. My own private condition very handsome, and esteemed rich, but indeed very poor; besides my goods of my house, and my office, which at present is somewhat uncertain. Mr. Downing master of my office.
[George Downing was one of the F…
Samuel Pepys
· c. 1659-1660 (Jan 1659/60 OS)
book i.] (16/24)
On the 20th–22nd Pepys tracks his accounts, deals with Downing’s complaints about failed guests, receives money and pays friends, attends meetings and sermons, hears that Lenthall resumes the Speaker’s chair, and starts wearing buckles on his shoes.
going to-morrow. So parted and I sat up late making up my accounts before he go. This day three citizens of London went to meet Monk from the Common Council!
"Jan. 20th. Then there went out of the City, by desire of the Lord
Mayor and Court of Aldermen, Alderman Fowke and Alderman Vincett,
alias Vincent, and Mr. Broomfield, to compliment General Monk, who
lay at Harborough Town, in Leicestershire."
…
Samuel Pepys
· c. 1659-1660 (Jan 1659/60 OS)
book i.] (23/24)
On 29th–30th, Pepys attends a sermon on Galatians and argues Paul’s equality with Peter, accounts his wealth, and marks the tenth anniversary of Charles I’s death with Montrose’s verses set to music.
again. But since thy loud-tongued blood demands supplies More from Briareus' hands, than Argus eyes, I'll sing thy obsequies with trumpet sounds, And write thy epitaph with blood and wounds."]
and put myself thereby in mind that this was the fatal day, now ten years since, his Majesty died. Scull the waterman came and brought me a note from the Hope from Mr. Hawly with direction, about his money, he tarrying there …
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK II (3/8)
Antinous recounts Penelope weaving and unweaving a shroud for Laertes over years, then demands Telemachus send her away; Telemachus refuses on moral and religious grounds, and Jupiter sends two eagles again.
in readiness against the time when death shall take him. He is very rich, and the women of the place will talk if he is laid out without a pall.’
“This was what she said, and we assented; whereon we could see her working on her great web all day long, but at night she would unpick the stitches again by torchlight. She fooled us in this way for three years and we never found her out, but as time wore on and she was n…
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK II (5/8)
Telemachus offers to sail to Sparta and Pylos to learn Odysseus’ fate; Mentor criticizes the Ithacans for failing to stop suitors, and then Telemachus prays to Minerva by the sea.
I hear of his death, I will return at once, celebrate his funeral rites with all due pomp, build a barrow to his memory, and make my mother marry again.”
With these words he sat down, and Mentor20 who had been a friend of
Ulysses, and had been left in charge of everything with full authority over the servants, rose to speak. He, then, plainly and in all honesty addressed them thus:
“Hear me, men of Ithaca, I hope t…
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK II (8/8)
Minerva-as-Mentor leads Telemachus to the ship, where he loads the hidden stores, the crew looses hawsers and sails with a west wind, makes drink offerings, and travels through the night until dawn.
“Telemachus,” said she, “the men are on board and at their oars, waiting for you to give your orders, so make haste and let us be off.”
On this she led the way, while Telemachus followed in her steps. When they got to the ship they found the crew waiting by the water side, and
Telemachus said, “Now my men, help me to get the stores on board; they are all put together in the cloister, and my mother does not know anyt…
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK III (6/8)
At sunset, Minerva orders drink offerings and bedtime, and Nestor insists Telemachus and Minerva should stay for the night; Minerva then departs, and she appears to Telemachus as an eagle.
sons who can escort you to Lacedaemon where Menelaus lives. Beg of him to speak the truth, and he will tell you no lies, for he is an excellent person.”
As he spoke the sun set and it came on dark, whereon Minerva said,
“Sir, all that you have said is well; now, however, order the tongues of the victims to be cut, and mix wine that we may make drink-offerings to Neptune, and the other immortals, and then go to bed, …
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK III (7/8)
In the morning Nestor organizes a sacrifice to Minerva with his sons and Telemachus’ crew, prepares the heifer with gold-gilded horns, and conducts the ritual with prayers, barley sprinkling, and libations.
broad-browed heifer of a year old, unbroken, and never yet brought by man under the yoke. I will gild her horns, and will offer her up to you in sacrifice.”
Thus did he pray, and Minerva heard his prayer. He then led the way to his own house, followed by his sons and sons in law. When they had got there and had taken their places on the benches and seats, he mixed them a bowl of sweet wine that was eleven years old …
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK IV (7/15)
Menelaus explains his own delayed return caused by gods’ demands in Egypt, describes Pharos where he was becalmed, and recounts how the goddess Idothea helped him seize the sea-god Proteus to learn the way home and news of Ithaca.
taken pity upon me and saved me in the person of Idothea, daughter to Proteus, the old man of the sea, for she had taken a great fancy to me.
“She came to me one day when I was by myself, as I often was, for the men used to go with their barbed hooks, all over the island in the hope of catching a fish or two to save them from the pangs of hunger.
‘Stranger,’ said she, ‘it seems to me that you like starving in this w…
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK IV (13/15)
Penelope learns from Medon that the suitors plan to kill Telemachus when he returns from Pylos and Lacedaemon, breaks down in grief, sends for Laertes, and orders prayers to Minerva.
dislike another, but Ulysses never did an unjust thing by anybody—which shows what bad hearts you have, and that there is no such thing as gratitude left in this world.”
Then Medon said, “I wish, Madam, that this were all; but they are plotting something much more dreadful now—may heaven frustrate their design. They are going to try and murder Telemachus as he is coming home from Pylos and Lacedaemon, where he has b…
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK IV (14/15)
Penelope’s nurse Euryclea explains Telemachus had an oath-bound secrecy about his departure, then Penelope prays to Minerva for rescue as the suitors secretly ready a ship of twenty men to sail out.
may be able to hit on some plan for enlisting public sympathy on our side, as against those who are trying to exterminate his own race and that of Ulysses.”
Then the dear old nurse Euryclea said, “You may kill me, Madam, or let me live on in your house, whichever you please, but I will tell you the real truth. I knew all about it, and gave him everything he wanted in the way of bread and wine, but he made me take my…
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK IV (15/15)
A Minerva-made vision in the likeness of Iphthime tells Penelope to stop crying because her son will return, and meanwhile the suitors sail with intent to murder Telemachus near Asteris between Ithaca and Samos.
make Penelope leave off crying, so it came into her room by the hole through which the thong went for pulling the door to, and hovered over her head saying,
“You are asleep, Penelope: the gods who live at ease will not suffer you to weep and be so sad. Your son has done them no wrong, so he will yet come back to you.”
Penelope, who was sleeping sweetly at the gates of dreamland, answered,
“Sister, why have you come…
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK V (3/9)
Calypso, angry at the jealousy of the gods yet constrained by Zeus, decides to send Ulysses away with advice, and Ulysses agrees only after she offers assurances about his safety and intentions.
at once, for it is decreed that he shall not perish here, far from his own people, but shall return to his house and country and see his friends again.”
Calypso trembled with rage when she heard this, “You gods,” she exclaimed, “ought to be ashamed of yourselves. You are always jealous and hate seeing a goddess take a fancy to a mortal man, and live with him in open matrimony. So when rosy-fingered Dawn made love to…
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK V (4/9)
Calypso swears an oath by the waters of the river Styx that she will not harm Ulysses, then prepares to help him build and depart, providing food, drink, clothes, and later materials for the raft.
such a distant voyage: nothing that you can say or do shall make me go on board a raft unless you first solemnly swear that you mean me no mischief.”
Calypso smiled at this and caressed him with her hand: “You know a great deal,” said she, “but you are quite wrong here. May heaven above and earth below be my witnesses, with the waters of the river Styx—and this is the most solemn oath which a blessed god can take—th…
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK VI (7/7)
Ulysses prays in Minerva’s sacred grove for help finding friends and hospitality among the Phaeacians, while Minerva hides him and fears Neptune’s rage will block his return.
whip with judgement. As the sun was going down they came to the sacred grove of Minerva, and there Ulysses sat down and prayed to the mighty daughter of Jove.
“Hear me,” he cried, “daughter of Aegis-bearing Jove, unweariable, hear me now, for you gave no heed to my prayers when Neptune was wrecking me. Now, therefore, have pity upon me and grant that I may find friends and be hospitably received by the Phaeacians.”
…
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK XIV (8/10)
Eumaeus and Ulysses prepare a pig sacrifice for the gods, portion the meat according to ritual shares including one for Mercury and nymphs, and eat together as hospitality becomes an enacted religious duty.
him for this stranger, and we will take toll of him ourselves. We have had trouble enough this long time feeding pigs, while others reap the fruit of our labour.”
On this he began chopping firewood, while the others brought in a fine fat five year old boar pig, and set it at the altar. Eumaeus did not forget the gods, for he was a man of good principles, so the first thing he did was to cut bristles from the pig’s f…
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK XV (3/9)
During departure from Lacedaemon, Telemachus and Pisistratus dine, sacrifice with a pledge of a golden goblet, interpret an eagle-and-goose omen as a sign for Odysseus’s return, and travel toward Pylos.
wear upon her wedding day. Till then, get your dear mother to keep it for you; thus may you go back rejoicing to your own country and to your home.”
So saying she gave the robe over to him and he received it gladly. Then
Pisistratus put the presents into the chariot, and admired them all as he did so. Presently Menelaus took Telemachus and Pisistratus into the house, and they both of them sat down to table. A maid s…
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK XVIII (3/7)
Athena urges Penelope to appear to increase her desirability, Penelope questions Telemachus about his failure to protect the stranger, and she explains her grief and the suitors’ custom-violating gift-greed; the suitors then send lavish presents for her.
golden goblet of wine. “Good luck to you,” he said, “father stranger, you are very badly off at present, but I hope you will have better times by and by.”
To this Ulysses answered, “Amphinomus, you seem to be a man of good understanding, as indeed you may well be, seeing whose son you are. I
have heard your father well spoken of; he is Nisus of Dulichium, a man both brave and wealthy. They tell me you are his son, a…
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK XX (1/7)
After Ulysses cannot sleep, Minerva comforts him; Penelope prays to Diana and discusses signs from heaven as Eumaeus and Philoetius arrive, the suitors dine, and Theoclymenus foretells disaster.
ULYSSES CANNOT SLEEP—PENELOPE’S PRAYER TO DIANA—THE TWO SIGNS FROM
HEAVEN—EUMAEUS AND PHILOETIUS ARRIVE—THE SUITORS DINE—CTESIPPUS THROWS
AN OX’S FOOT AT ULYSSES—THEOCLYMENUS FORETELLS DISASTER AND LEAVES THE
HOUSE.
Ulysses slept in the cloister upon an undressed bullock’s hide, on the top of which he threw several skins of the sheep the suitors had eaten, and Eurynome156 threw a cloak over him after he had laid him…
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK XX (2/7)
Penelope prays for death or disappearance and reports a dream; Ulysses hears her crying, prays for an omen, and receives thunder plus a sign from a grinding woman that today will be the suitors’ last dinner.
As she spoke she shed sleep over his eyes, and then went back to Olympus.
While Ulysses was thus yielding himself to a very deep slumber that eased the burden of his sorrows, his admirable wife awoke, and sitting up in her bed began to cry. When she had relieved herself by weeping she prayed to Diana saying, “Great Goddess Diana, daughter of Jove, drive an arrow into my heart and slay me; or let some whirlwind snatc…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK III. (2/9)
Athene prays to Poseidon for Nestor’s renown and a safe return for Telemachus and herself, while Nestor’s son Peisistratus leads the libations and the feast continues before questioning begins.
the wisdom and judgment of the man, in that he had given to her first the chalice of gold. And straightway she prayed, and that instantly, to the lord Poseidon:
“Hear me, Poseidon, girdler of the earth, and grudge not the fulfilment of this labour in answer to our prayer. To Nestor first and to his sons vouchsafe renown, and thereafter grant to all the people of Pylos a gracious recompense for this splendid hecatomb…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK III. (6/9)
As night falls, Athene instructs them to continue the ritual—cut tongues of the victims, pour libations to Poseidon and other gods, and prepare for sleep—while Nestor urges Telemachus not to depart until morning.
where is Menelaus of the fair hair. Do thou thyself entreat him, that he may give thee unerring answer. He will not lie to thee, for he is very wise.”
[6] Reading ἄστεος. v. 1. Ἄργεος, which must be wrong.
Thus he spake, and the sun went down and darkness came on. Then the goddess, grey-eyed Athene, spake among them, saying: “Yea, old man, thou hast told all this thy tale aright. But come, cut up the tongues of the…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK III. (7/9)
Nestor perceives Athene’s divine presence in her eagle form, offers a further heifer sacrifice, hosts Telemachus overnight in his house, and sets up instructions for a morning departure by ritual preparations.
amazement fell on all that saw it, and the old man he marvelled when his eyes beheld it. And he took the hand of Telemachus and spake and hailed him:
“My friend, methinks that thou wilt in no sort be a coward and a weakling, if indeed in thy youth the gods thus follow with thee to be thy guides. For truly this is none other of those who keep the mansions of Olympus, save only the daughter of Zeus, the driver of the …
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK III. (8/9)
At dawn the family performs a detailed heifer sacrifice to Athene—gilding horns, pouring barley and wine, cutting and roasting—then bathes and clothes Telemachus, and finally yokes horses and supplies the travelers for travel.
and speak to the handmaids within that they make ready a banquet through our famous halls, and fetch seats and logs to set about the altar, and bring clear water.”
Thus he spake and lo, they all hastened to the work. The heifer she came from the field, and from the swift gallant ship came the company of great-hearted Telemachus; the smith came holding in his hands his tools, the instruments of his craft, anvil and h…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK IV. (16/17)
Penelope prays to Athene for her son’s safety, the wooers secretly select twenty men to sail, and Penelope then fasts and sleeps as Athene sends a phantom to reassure her.
the son of Arceisius, is not, methinks, utterly hated by the blessed gods, but someone will haply yet remain to possess these lofty halls, and the fat fields far away.”
So spake she, and lulled her queen’s lamentation, and made her eyes to cease from weeping. So she washed her in water, and took to her clean raiment, and ascended to the upper chamber with the women her handmaids, and placed the meal for sprinkling i…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK IV. (17/17)
Penelope questions the visiting phantom about Odysseus’ fate, worries that Telemachus will be killed by enemies, and receives guarded reassurance that a godlike guide—Athene—will protect him.
Then wise Penelope made her answer as she slumbered very softly at the gates of dreams:
“Wherefore, sister, hast thou come hither, that before wert not wont to come, for thou hast thine habitation very far away? Biddest thou me indeed to cease from the sorrows and pains, so many that disquiet my heart and soul? Erewhile I lost my noble lord of the lion heart, adorned with all perfection among the Danaans, my true lo…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK V. (2/11)
Hermes visits Calypso, eats and drinks, relays Zeus’ command to send Odysseus to sea, and Calypso urges Odysseus to build a raft while he insists on an oath not to deceive him.
with the share of the spoil that fell to him. On such wise is he fated to see his friends, and come to his high-roofed home and his own country.”
So spake he, nor heedless was the messenger, the slayer of Argos.
Straightway he bound beneath his feet his lovely golden sandals, that wax not old, that bare him alike over the wet sea and over the limitless land, swift as the breath of the wind. And he took the wand wher…
HKB