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Prophecy and revelation
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Often appears with:
fate, destiny, and necessity · religious persecution and toleration · prayer and worship · the nature and attributes of God · conversion and faith · justice as a virtue · judgment, heaven, and hell · scripture and its interpretation · conquest, plunder, and captives · the fear of death · reason and the intellect · miracles and divine intervention
Usually:
narrative
(136) · argument
(127) · detachment
(96) · crisis of belief
(91) · reverence
(69) · wonder
(68) · exhortation
(62) · skepticism
(54) · censure
(40) · the test or trial
(39)
Quotable
“Struggling in vain, impatient of her load, And lab’ring underneath the pond’rous god, The more she strove to shake him from her breast, With more and far superior force he press’d; Commands his entrance, and, without control, Usurps her organs and inspires her soul.”
Virgil, The Aeneid
· vivid
“Now I declare, said Don Quixote, he who reads much and travels much sees and knows a great deal.”
Miguel de Cervantes Saavedra, Don Quixote
· observation
“I only mean he must have made some compact with the devil to infuse this power into the ape, that he may get his living, and after he has grown rich he will give him his soul, which is what the enemy of mankind wants;”
Miguel de Cervantes Saavedra, Don Quixote
· insight
“Mother,” he cried, “you bore me doomed to live but for a little season; surely Jove, who thunders from Olympus, might have made that little glorious.”
Homer, The Iliad
· vivid
“first they fill a waggon with brushwood and yoke oxen to it; then having bound the feet of the diviners and tied their hands behind them and stopped their mouths with gags, they fasten them down in the middle of the brushwood, and having set fire to it they scare the oxen and let them go.”
Herodotus, The History of Herodotus — Volume 1
· vivid
“It is the Doctrine of St. Paul concerning Christian Faith in generall, (Rom. 10.17.) "Faith cometh by Hearing," that is, by Hearing our lawfull Pastors.”
Thomas Hobbes, Leviathan
· precept
“Onely Article of Faith, which the Scripture maketh simply Necessary to Salvation, is this, that JESUS IS THE CHRIST.”
Thomas Hobbes, Leviathan
· insight
“It is therefore manifest, that the words of St. Mark are not so to be interpreted.”
Thomas Hobbes, Leviathan
· insight
“Truly your God is but one, Lord of the Heavens and of the Earth, and of all that is between them, and Lord of the East.”
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator), The Koran (Al-Qur'an)
· precept
“Thus revealed we to Moses and to his brother: "Provide houses for your people in Egypt, and in your houses make a Kebla, and observe prayer and proclaim good tidings to the believers.”
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator), The Koran (Al-Qur'an)
· observation
“The earnestness of those convictions which at Mecca sustained him under persecution”
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator), The Koran (Al-Qur'an)
· observation
“They are like one who kindleth a fire, and when it hath thrown its light on all around him. . . . God taketh away their light and leaveth them in darkness–they cannot see!–”
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator), The Koran (Al-Qur'an)
· vivid
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
(2/15)
Margoliouth explains that the Qur’an’s power came from Muhammad’s mind, since it began as spoken proclamations before being published after his death, and that judging it requires opinions of Muhammad himself.
and then proceeded to create the vast politico-religious organisations of the Muhammedan world which are one of the great forces with which Europe and the East have to reckon to-day.
The secret of the power exercised by the book, of course, lay in the mind which produced it. It was, in fact, at first not a book, but a strong living voice, a kind of wild authoritative proclamation, a series of admonitions, promises, …
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," (7/11)
Sura LXXIV “The Enwrapped” calls Muhammad to arise, warn, purify his garments, shun abomination, and patiently wait, while threatening Hell-fire and cursing a wealthy opponent who mocks the revelation as mortal magic.
It is merely the word of a mortal.”
We will surely cast him into Hell-fire.
And who shall teach thee what Hell-fire is?
It leaveth nought, it spareth nought,
Blackening the skin.
Over it are nineteen angels.
None but angels have we made guardians of the fire:4 nor have we made this to be their number but to perplex the unbelievers, and that they who possess the
Scriptures may be certain of the truth of the Kora…
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, (19/104)
The passage argues that Muhammad, though possibly deceived himself, sincerely aimed to end Mecca’s idolatry, while warning against false worship and immoral acts, and promising reward or punishment after the Resurrection.
Those who when they spend are neither lavish nor niggard, but keep the mean:-
Those who call on no other gods with God, nor slay whom God hath forbidden to be slain, except for a just cause, and who commit not fornication (for he who doth this shall meet the reward of his wickedness:
Doubled to him shall be the torment on the day of Resurrection; and in it shall he remain, disgraced, for ever:-
Save those who 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, (24/104)
Unbelievers demand signs—water fountains, gardens, fallen heavens, and angelic testimony—while the text responds that Muhammad is only a man and apostle, reiterates God’s guidance and hell, and recounts Moses versus Pharaoh and Qur’an’s gradual revelation.
Or thou make the heaven to fall on us, as thou hast given out, in pieces; or thou bring God and the angels to vouch for thee;
Or thou have a house of gold; or thou mount up into Heaven; nor will we believe in thy mounting up, till thou send down to us a book which we may read." SAY: Praise be to my Lord! Am I more than a man, an apostle?
And what hindereth men from believing, when the guidance hath come to them, bu…
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, (25/104)
Within Sura XXVII (“The Ant”), it narrates Moses’ encounter with God in fire, David and Solomon’s wisdom, Solomon’s command to summon legions, and the Queen of Sheba’s rejection of God and eventual submission.
2 Waquidy says the night-journey took place on the 17th of Rabhy' 1, a twelvemonth before the Hejira.
3 Of Jerusalem; and thence through the seven heavens to the throne of God on the back of Borak, accompanied by Gabriel, according to some traditions; while others, and those too of early date, regard it as no more than a vision. It was, however, in all probability a dream. Muir ii. 219; Nöld. p.
102, who give the Mu…
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, (29/104)
The translator argues Muhammad sincerely sought to end Meccan idolatry, but also framed revelations with possible self-deception, then inserts Quranic warnings about disbelief, resurrection, and judgment.
And grieve not thou for them, nor be in distress at their devisings.
And they say, "When will this promise be made good, if ye speak true?"
SAY: Haply a part of what ye desire to be hastened may be close behind you.
And truly thy Lord is full of goodness towards men: But most of them are not thankful.
And thy Lord knoweth well what their breasts enshroud, and what they bring to light,
And there is no secret thin…
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, (33/104)
A Quranic passage warns of Hell for those who reject signs and apostles, praises belief and good works with Paradise rewards, and speaks of Moses’s journey to the two seas for knowledge.
I made them not witnesses of the creation of the Heavens and of the Earth, nor of their own creation, neither did I take seducers as my helpers.
On a certain day, God shall say, "Call ye on the companions ye joined with me, deeming them to be gods:" and they shall call on them, but they shall not answer them: then will we place a valley of perdition between them:
And the wicked shall see the fire, and shall have a …
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (36/104)
After notes on the Koran’s character, Sura XXXII “Adoration” asserts divine revelation, creation in six days, God’s omniscience, and the fate of sinners versus believers who worship in humility.
identify them with the Satan and demons of the Semitic races. Both the Satans and Djinn represent in the Koran the principle of Evil. See Sura [xci.] ii. 32, n.
15 The sea of Greece and the sea of Persia. But as no literal interpretation of the passage seems satisfactory, the Commentators have devised a spiritual or metaphorical one, and explain it of the two oceans of natural and supernatural knowledge. There is no…
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, (37/104)
Sura XXXII continues: the text warns of punishment for those who reject meeting God, describes believers’ prostration and charity, and cites Moses’s scripture and God’s guidance over Israel.
we had certainly given to every soul its guidance. But true shall be the word which hath gone forth from me-I will surely fill hell with Djinn and men together.)
"Taste then the recompense of your having forgotten the meeting with this your day. We, too, we have forgotten you: taste then an eternal punishment for that which ye have wrought."
They only believe in our signs, who, when mention is made of them, fall do…
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, (41/104)
Sura XLV (“The Kneeling”) proclaims Qur’anic revelation from God, lists cosmic signs for believers, threatens punishment for mockers, and teaches that guidance comes from God while nations are judged by their deeds.
And when he becometh acquainted with any of our signs he turneth them into ridicule. These! a shameful punishment for them!
Hell is behind them! and neither their gains nor the lords whom they have adopted beside God shall avail them in the least: and theirs, a great punishment!
This is "Guidance:" and for those who disbelieve the signs of their Lord is the punishment of an afflictive torment.
It is God who hath s…
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. (34/66)
The passage continues criticizing Israelite disbelief and hypocrisy, recounts angelic conflict and the descent of revelation (Gabriel), rejects sorcery tales associated with Harut and Marut, and warns that such unbelief forfeits reward.
And they say, "Uncircumcised are our hearts." Nay! God hath cursed them in their infidelity: few are they who believe!
And when a Book had come to them from God, confirming that which they had received already-although they had before prayed for victory over those who believed not-yet when that Koran come to them, of which they had knowledge, they did not recognise it. The curse of God on the infidels!
For a vile p…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse. (8/73)
The narrator argues Muhammad sincerely sought to end Mecca’s idol worship and proclaim God’s unity, while crediting persecution at Mecca and later Medina’s harsher rule to circumstances and possible self-deception.
29 See Sura xvi. 121, p. 209, note.
30 Muhammad insinuates that the claim to be equal with God could never have been made by Jesus himself, but by his followers, in ignorance of the
Scriptures and of his true nature.
31 That is, to call them rabb-a title due only to God.
32 Assembled on Mount Sinai. Compare the Jewish legend, that all the prophets, even those who were not yet born, were present on Mount Sinai, whe…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse. (28/73)
The author argues Muhammad’s revelations were sincere in aiming to end idolatry and proclaim God’s unity, while persecution at Mecca and later success at Medina may have produced self-deception and increasing harshness.
saith to a man, "Be an infidel:" and when he hath become an infidel, he saith, "I share not thy guilt:5 verily, I fear God the Lord of the Worlds."
Of both, therefore, shall the end be that they dwell for ever in the fire:
This is the recompense of the evil doers.
O ye who believe! fear God. And let every soul look well to what it sendeth on before for the morrow. And fear ye God: Verily, God is cognisant of what y…
Thucydides
· Composed beginning at the outbreak of the Peloponnesian War (traditionally 431 BCE); continued thereafter (Book I–VIII survive; work unfinished).
BOOK I > CHAPTER VI (6/20)
Archidamus sends Melesippus to Athens to gauge submission, but Pericles blocks heralds and embassies; after a frontier order, Melesippus warns misfortune, and Archidamus marches into Attica while Boeotians ravage Plataea’s area.
with alacrity the orders transmitted to you; as nothing contributes so much to the credit and safety of an army as the union of large bodies by a single discipline.”
With this brief speech dismissing the assembly, Archidamus first sent off Melesippus, son of Diacritus, a Spartan, to Athens, in case she should be more inclined to submit on seeing the Peloponnesians actually on the march. But the Athenians did not adm…
Thucydides
· Composed beginning at the outbreak of the Peloponnesian War (traditionally 431 BCE); continued thereafter (Book I–VIII survive; work unfinished).
BOOK I > CHAPTER VI (9/20)
As Athenians crowd into Athens, some cannot find space and occupy temples and wall-towers; they confront an oracle’s curse about the Pelasgian parcel, while Archidamus assaults Oenoe on the border, delaying before breaking camp to invade Attica.
houses and the hereditary temples of the ancient constitution, and at having to change their habits of life and to bid farewell to what each regarded as his native city.
When they arrived at Athens, though a few had houses of their own to go to, or could find an asylum with friends or relatives, by far the greater number had to take up their dwelling in the parts of the city that were not built over and in the templ…
Thucydides
· Composed beginning at the outbreak of the Peloponnesian War (traditionally 431 BCE); continued thereafter (Book I–VIII survive; work unfinished).
BOOK I > CHAPTER XX (11/20)
Euphemus argues that Athenian rule is meant to prevent enslavement and uses local arrangements in Hellas and Sicily, while Syracusans seek to exploit Camarina’s suspicions.
of that magnitude would be no longer easy for us to deal with united, and they would be more than a match for you as soon as we were away.
“Any other view of the case is condemned by the facts. When you first asked us over, the fear which you held out was that of danger to Athens if we let you come under the dominion of Syracuse; and it is not right now to mistrust the very same argument by which you claimed to conv…
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK XI (2/12)
Elpenor tells Odysseus he died from a drunken fall from Circe’s roof and asks to be burned, buried on the sea shore, and marked with his oar, as Odysseus later consults ghosts over Teiresias’s prophecy about Neptune’s grudge.
I saw him: ‘Elpenor,’ said I, ‘how did you come down here into this gloom and darkness? You have got here on foot quicker than I have with my ship.’
“‘Sir,’ he answered with a groan, ‘it was all bad luck, and my own unspeakable drunkenness. I was lying asleep on the top of Circe’s house, and never thought of coming down again by the great staircase but fell right off the roof and broke my neck, so my soul came down …
Homer
· 8th–12th century BCE (composed earlier than c. 750 BCE; traditional authorship generally placed in the 8th century BCE)
BOOK I. > BOOK XXIV (8/25)
Rumor spreads in Ithaca about the suitors’ deaths; the dead are carried and buried, the assembly prepares vengeance, and Medon and a prophet warn that Odysseus acted with divine will and Ithacans must not attack him.
and said, “Sit down to your dinner, old man, and never mind about your surprise; we have been wanting to begin for some time and have been waiting for you.”
Then Dolius put out both his hands and went up to Ulysses. “Sir,” said he, seizing his master’s hand and kissing it at the wrist, “we have long been wishing you home: and now heaven has restored you to us after we had given up hoping. All hail, therefore, and ma…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK XXIV. (8/10)
The editors present a day-by-day recap of the Odyssey’s opening in Ithaca and overseas: Athene’s intervention, Telemachus’s assembly and journey to Pylos and Sparta, and the wooers’ ambush plans.
DAY 2 (Book ii).
Telemachus assembles the people, but he has not the heart to carry out
Athene’s advice. He cannot send the wooers away, nor turn his mother out of her house. He rather weakly appeals to the wooers’ consciences, and announces his intention of going to seek his father. They answer with scorn, but are warned of their fate, which is even at the doors, by Halitherses. His prophecy (first made when Odysse…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK I. (5/10)
Athene as Mentes claims to be visiting Temesa for copper and iron, advises Telemachus to pursue news of Odysseus, predicts Odysseus’s eventual return from his iron-binding captivity, and suggests Telemachus’s resemblance to Odysseus.
newcomer, or whether thou art a guest of the house, seeing that many were the strangers that came to our home, for that *he* too had voyaged much among men.”
Then the goddess, grey-eyed Athene, answered him: “Yea now, I will plainly tell thee all. I avow me to be Mentes, son of wise Anchialus, and I bear rule among the Taphians, lovers of the oar. And now am I
come to shore, as thou seest, with ship and crew, sailin…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK XIX. (7/13)
Odysseus comforts Penelope with a new report that he recently heard Odysseus is alive in Thesprotia, returning soon after Zeus’s plan, while the companions died after killing Helios’s cattle.
home to his own dear country. Wherefore with an evil fate it was that Odysseus went hence in the hollow ship to see that evil Ilios, never to be named.”
And Odysseus of many counsels answered her saying: “Wife revered of
Odysseus, son of Laertes, destroy not now thy fair flesh any more, nor waste thy heart with weeping for thy lord;—not that I count it any blame in thee, for many a woman weeps that has lost her wedd…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK XX. (3/8)
Odysseus prays for an omen and receives Zeus’s thunder plus a mill-worker’s warning voice; Telemachus then prepares to go to the assembly, while servants tidy the house for the wooers’ feast.
some one I pray of the folk that are waking show me a word of good omen within, and without let some sign also be revealed to me from Zeus.”
So he spake in prayer, and Zeus, the counsellor, heard him. Straightway he thundered from shining Olympus, from on high from the place of clouds; and goodly Odysseus was glad. Moreover a woman, a grinder at the mill, uttered a voice of omen from within the house hard by, where …
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK XX. (7/8)
Ctesippus throws an ox’s foot at Odysseus to mock him, but Telemachus rebukes him; Agelaus advises Penelope to remarry, Telemachus resists coercing Penelope, Theoclymenus predicts doom, and the wooers mock the strangers to provoke anger.
Odysseus lightly avoided it with a turn of his head, and smiled right grimly in his heart, and the ox’s foot smote the well-builded wall. Then Telemachus rebuked Ctesippus, saying:
“Verily, Ctesippus, it has turned out happier for thy heart’s pleasure as it is! Thou didst not smite the stranger, for he himself avoided that which was cast at him, else surely would I have struck thee through the midst with the sharp s…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter .xviij.
It describes Levites’ lack of land inheritance, their food entitlements from offerings, procedures for Levites moving to the chosen place, and bans divination, witchcraft, spirit-seeking, and consulting the dead; it also promises a prophet like Moses and sets tests for true versus presumptuous prophecy.
The priests the Levites, all the tribe of Levi shall have no part nor inheritance with Israel. The offerings of the LORD and his inheritance they shall eat, but shall have no inheritance among their brethren: the
LORD he is their inheritance, as he hath said unto them. And this is the duty of the priests, of the people and of them that offer, whether it be ox or sheep: They must give unto the priest, the shoulder and…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (15/335)
It continues with Matthew’s early chapters: John the Baptist preaches repentance in the wilderness, baptizes, and Jesus’ baptism and temptation by the devil in the desert are described.
locusts and wild honey. Then went out to him Ierusalem, and all Ieury, and all the region round about Iordan, and were baptised of him in Iordan, knowledging their sins.
When he saw many of the pharisees and of the Saduces come to his baptism, he said unto them: O generation of vipers, who hath taught you to flee from the vengeance to come? bring forth therefore the fruits belonging to repentance. And see that ye on…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (82/335)
After Jesus’s circumcision and purification rites, Simeon and Anna speak in Jerusalem’s temple, then Mary and Joseph return to Nazareth; Jesus is later found teaching in the temple at age twelve.
sayings, and pondered them in her heart. And the shepherds returned, praising and lauding God for all that they had heard and seen, even as it was told unto them.
And when the eighth day was come that the child should be circumcised, his name was called Iesus, which was named of the Angel before he was conceived in the mother's womb.
And when the time of their purification (after the law of Moses) was come they bro…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (123/335)
John’s Gospel opens with the Word as God and creator, introduces John the Baptist’s witness, and recounts questions by priests and Levites in Jerusalem about John’s identity and baptism in Bethabara.
what sayest thou of thy self? he said: I am the voice of a crier in the wilderness, make straight the way of the lord, as said the prophet Esayas.
And they which were sent, were of the pharisees. And they asked him, and said unto him: why baptisest thou then, if thou be not Christ, nor
Helias, neither a prophet? Ihon answered them saying: I baptise with water: but one is come among you, whom ye know not, he it is th…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (155/335)
Jesus tells Peter to follow him, discusses another disciple who will not die, and states that many other deeds were not written; the Gospel of John ends, followed by the start of Luke’s Acts.
old, thou shalt stretch forth thy hands, and another shall gird thee, and lead thee whither thou wouldest not. That spake he signifying by what death he should glorify God.
And when he had said thus, he said to him: Follow me. Peter turned about, and saw that disciple whom Iesus loved following (which also leaned on his breast at supper) and said: lord which is he that shall betray thee? When Peter saw him, he said …
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (157/335)
On Pentecost the Holy Ghost comes as a mighty wind with tongues of fire; Peter explains the speaking-in-tongues as Joel’s prophecy, then preaches Jesus’ death and resurrection and urges repentance and baptism.
own tongues the great works of God. They were all amazed, and wondered saying one to another: what meaneth this? Other mocked them saying: They are full of new wine.
Peter stepped forth with the eleven, and lift up his voice, and said unto them: Ye men of Iewry, and all ye that inhabit Ierusalem: be this known unto you, and with your ears hear my words. These are not drunken, as ye wene: For it is yet but the third …
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (164/335)
Stephen’s speech recounts Abraham’s call from Mesopotamia to Canaan, Joseph’s rise in Egypt, Israel’s enslavement and Moses’ rescue and mission, and Moses’ role as lawgiver and prophet rejected by the people.
and died both he and our fathers, and were translated into Sichem, and were put in the sepulchre that Abraham bought for money of the sons of Emor, at Sichem.
When the time of the promise drew nigh (which God had promised with an oath to Abraham) the people grew and multiplied in Egypt till another king arose which knew not of Ioseph. The same dealt subtly with our kindred, and evil intreated our fathers, and made t…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (173/335)
In Antioch’s congregation the Holy Ghost separates Barnabas and Saul; they travel to Cyprus where Paul confronts the sorcerer Elymas before Sergius Paulus, then continue through Pamphylia and Pisidian Antioch.
The .xiij. Chapter.
There were at Antioche, in the congregation, prophets and doctors, as
Barnabas and Simeonb called Nyger, And Lucius of Cerene, and Manahen
Herod the tetrarkes nursefellow, and Saul. As they served God, and fasted, The holy ghost said: separate me Barnabas and Saul, for the work whereunto I have called them. Then fasted they and prayed, and put their hands on them, and let them go.
And they after…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (178/335)
Paul travels from Troas into Macedonia, guided by a vision, reaches Philippi, preaches by a riverside, converts Lydia, and then Paul and Silas are arrested, imprisoned, and freed after an earthquake.
course came we to Samothracia, and the next day to Neapolim, and from thence to Philippos, which is the chiefest city in the parts of Macedonia and a free city.
We were in that city abiding a certain days. And on the saboth days we went out of the city besides a river where men were wont to pray, and we sat down and spake unto the women which thither resorted. And a certain woman named Lidia, a seller of purple, of …
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (303/335)
John receives the revelation on the isle of Patmos, writes to seven churches in Asia, and is shown visions of Christ among seven golden candlesticks and seven stars, promising blessings for faithfulness.
he saw. Happy is he that readeth, and they that hear the words of the prophecy, and keep those things which are written therein. For the time is at hand.
Ihon to the vij. congregations in Asia. Grace be with you and peace, from him which is and which was, and which is to come: and from the vij. spirits which are present before his throne, and from Iesus Christ which is a faithful witness, and first begotten of the d…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (311/335)
After the fifth woe, the sixth angel’s trumpet unleashes four bound angels near the Euphrates, bringing fiery horsemen that kill a third; a mighty angel then announces that time ends and instructs John to eat and prophesy.
name in the hebrew tongue, is Abadon: but in the greek tongue, Apollion, that is to say a destroyer. One woe is past, and behold two woes come after this.
And the sixth. angel blew, and I heard a voice from the iiij. corners of the golden altar, which is before God, saying to the sixth angel which had the trompe: Loose the iiij. angels, which are bound in the great river Euphrates. And the iiij. Angels were loosed w…
Livy
· c. 27 BCE–17 CE (composition of the History of Rome; these books 27–36 within that span)
BOOK XXVII. > BOOK XXIX. (12/40)
A Roman consular letter reports sickness in the army, prompting the senate to authorize a dictator for elections while the Sibylline prophecy about bringing the Idaean Mother from Pessinus guides religious policy.
lust and rapacity, which he had before perpetrated upon his allies, he now multiplied from resentment; thus bringing infamy and odium, not only upon himself, but upon the general also.
10. The time of the elections was now drawing near, when a letter from the consul Publius Licinius arrived at Rome, stating that "he himself and his army were afflicted with a severe sickness, nor could they have stood their ground ha…
Livy
· c. 27 BCE–17 CE (composition of the History of Rome; these books 27–36 within that span)
BOOK XXVII. > BOOK XXIX. (13/40)
The senate decides to bring the Idaean Mother by sending ambassadors to King Attalus, receives the sacred stone from Pessinus, stages Roman elections and religious celebrations, and records deaths and temple dedications.
in possession of victory, which was portended to them by the fates, omens, and oracles, they began to think what method could be adopted for conveying the goddess to Rome.
11. As yet the Roman people had none of the states of Asia in alliance with them. Recollecting, however, that formerly Aesculapius, on account of a sickness among the people, was fetched from Greece, which was not then united with them by any trea…
Livy
· c. 27 BCE–17 CE (composition of the History of Rome; these books 27–36 within that span)
BOOK XXVII. > BOOK XXXV. (43/43)
Titus Quinctius answers Archidamus’ boasts with a vivid comparison of Antiochus’ multi-nation show to tame swine and attacks his thin forces and reliance on Aetolian support, warning the Achaeans against acting as spectators and becoming the victor’s prize.
The Romans, therefore, had not now to deal with Philip, or with
Hannibal; the one a principal member of a commonwealth, the other confined merely to the limits of the kingdom of Macedonia; but with the great monarch of all Asia, and part of Europe. Nevertheless, though he had come from the remotest bounds of the East to give freedom to Greece, he did not demand any thing from the Achaeans, that could injure the fidel…
Virgil
· c. 29–19 BCE
BOOK I > BOOK III (10/14)
Helenus urges Aeneas to worship Juno, consult the Sibyl at Cumae for instructions not to be written, and to delay briefly before continuing to found the Trojan state in Italy.
safer, then, to bear aloof to sea, And coast Pachynus, tho’ with more delay, Than once to view misshapen Scylla near, And the loud yell of wat’ry wolves to hear.
“‘Besides, if faith to Helenus be due,
And if prophetic Phoebus tell me true,
Do not this precept of your friend forget,
Which therefore more than once I must repeat:
Above the rest, great Juno’s name adore;
Pay vows to Juno; J…
Virgil
· c. 29–19 BCE
BOOK I > BOOK IV (8/15)
Aeneas refuses Dido’s demands, citing the Delphic oracle, Anchises’ ghost, and Jupiter’s message as fate that ends his vows in Carthage and sends him to the Latian shore.
Some young Aeneas, to supply your place, Whose features might express his father’s face; I should not then complain to live bereft Of all my husband, or be wholly left.”
Here paus’d the queen. Unmov’d he holds his eyes,
By Jove’s command; nor suffer’d love to rise,
Tho’ heaving in his heart; and thus at length replies:
“Fair queen, you never can enough repeat
Your boundless favours, or I own …
Virgil
· c. 29–19 BCE
BOOK I > BOOK VI (3/18)
The god drives the Sibyl’s words through violent trance as she foretells Aeneas’s landfall in Italy, future wars, and journeys for allies, after which Aeneas asks to descend to the underworld to see Anchises.
O! commit not thy prophetic mind To flitting leaves, the sport of ev’ry wind, Lest they disperse in air our empty fate; Write not, but, what the pow’rs ordain, relate.”
Struggling in vain, impatient of her load,
And lab’ring underneath the pond’rous god,
The more she strove to shake him from her breast,
With more and far superior force he press’d;
Commands his entrance, and, without control,
…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an 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," (7/11)
Rodwell’s translator-commentary claims Muhammad sincerely sought to end Meccan idol worship and taught the Unity of God, but also frames his revelations as shaped by self-deception and persecution; it then quotes Sura LXXIV “The Enwrapped” (Mecca) urging prophetic warning, purification, patience, and denunciation of a rich unbeliever’s denial.
It is merely the word of a mortal.”
We will surely cast him into Hell-fire.
And who shall teach thee what Hell-fire is?
It leaveth nought, it spareth nought,
Blackening the skin.
Over it are nineteen angels.
None but angels have we made guardians of the fire:4 nor have we made this to be their number but to perplex the unbelievers, and that they who possess the
Scriptures may be certain of the truth of the Kora…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries–that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul–that the end to be attained justified to his mind the means he adopted in the production of his Suras–that he worked himself up into a belief that he had received a divine call–and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,–naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born–according to the traditions–of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (19/56)
Sura LIII (“The Star”) asserts Muhammad’s message is not error or impulse, attributes revelation to Gabriel, recounts a vision near Sidrah-tree, and rejects pagan goddesses like Al-Lat and Al-Uzza.
Cause that soul to return? Tell me, if ye speak the truth.
But as to him who shall enjoy near access to God,
His shall be repose, and pleasure, and a garden of delights.
Yea, for him who shall be of the people of the right hand,
Shall be the greeting from the people of the right hand–"Peace be to thee."
But for him who shall be of those who treat the prophets as deceivers,
And of the erring,
His entertainment …
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries–that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul–that the end to be attained justified to his mind the means he adopted in the production of his Suras–that he worked himself up into a belief that he had received a divine call–and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,–naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born–according to the traditions–of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (25/56)
The translator presents a psychological-critical preface on Muhammad’s sincerity, self-deception, and revelations, then moves into verses about Islamic monotheism, judging idolaters, and descriptions of paradise and hell (including Ez-zakkoum).
Truly your God is but one,
Lord of the Heavens and of the Earth, and of all that is between them, and
Lord of the East.2
We have adorned the lower heaven with the adornment of the stars.
They serve also as a guard against every rebellious Satan,
That they overhear not what passeth in the assembly on high, for they are darted at from every side,3
Driven off and consigned to a lasting torment;
While, if one steal…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries–that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul–that the end to be attained justified to his mind the means he adopted in the production of his Suras–that he worked himself up into a belief that he had received a divine call–and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,–naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born–according to the traditions–of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (26/56)
This passage continues the same prefatory-critical commentary and then gives scriptural narratives of Noah, Abraham, Isaac, Moses, Aaron, Elias, and Lot, mixing warnings, punishment, and divine peace-phrases on prophets.
Its fruits is as it were the heads of Satans;
And, lo! the damned shall surely eat of it and fill their bellies with it:
Then shall they have, thereon, a mixture of boiling water:
Then shall they return to hell.
They found their fathers erring,
And they hastened on in their footsteps.
Also before them the greater number of the ancients had erred.
Though we had sent warners among them.
But see what was the end…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries–that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul–that the end to be attained justified to his mind the means he adopted in the production of his Suras–that he worked himself up into a belief that he had received a divine call–and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,–naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born–according to the traditions–of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (27/56)
It continues the prophet-and-punishment sequence, including Jonah’s ordeal in the fish and debates about God’s offspring and angels, followed by warnings that unbelievers will ultimately witness the truth.
When we rescued him and all his family,
Save an aged woman among those who tarried.
Afterward we destroyed the others.
And ye indeed pass by their ruined dwellings at morn
And night: will ye not then reflect?
Jonas, too, was one of the Apostles,
When he fled unto the laden ship,
And lots were cast,16 and he was doomed,
And the fish swallowed him, for he was blameworthy.
But had he not been of those who prais…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an 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" (29/56)
Sura LXXI (Noah) commands warning, calls for worship of one God, describes rain and provision, and narrates Noah’s rejection and prayer for the destruction of unbelieving families.
In a right way have we guided him, be he thankful or ungrateful.
For the Infidels we have got ready chains and collars and flaming fire.
But a wine cup tempered at the camphor fountain2 the just shall quaff:
Fount whence the servants of God shall drink, and guide by channels from place to place;
They who fulfilled their vows, and feared the day whose woes will spread far and wide;
Who though longing for it thems…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an 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" (33/56)
Sura XX (Ta-Ha) includes God’s call to Moses from the burning fire, instructions about shoes and worship, and introduces Moses’ staff miracle and mission to confront Pharaoh with signs and gentle speech.
Now, what is that in thy right hand, O Moses?"
Said he, "It is my staff on which I lean, and with which I beast down leaves for my sheep, and I have other uses for it."
He said, "Cast it down, O Moses!"
So he cast it down, and lo! it became a serpent that ran along.
He said, "Lay hold on it, and fear not: to its former state will we restore it."
"Now place thy right hand to thy arm-pit: it shall come forth white…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries–that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul–that the end to be attained justified to his mind the means he adopted in the production of his Suras–that he worked himself up into a belief that he had received a divine call–and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,–naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born–according to the traditions–of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (37/56)
It continues the Qur’anic debate framing with “each awaits the end,” then closes with notes, urging that revelation will prove who is rightly guided.
said, "O our Lord! How could we believe if thou didst not send unto us an Apostle that we might follow thy signs ere that we were humbled and disgraced."
SAY: Each one of us awaiteth the end. Wait ye then, and ye shall know which of us have been followers of the even way, and who hath been the rightly guided.
_______________________
1 The first 14 or 16 verses of this Sura are said to have induced Omar to embrace …
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries–that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul–that the end to be attained justified to his mind the means he adopted in the production of his Suras–that he worked himself up into a belief that he had received a divine call–and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,–naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born–according to the traditions–of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (39/56)
Sura XXVI “The Poets” (Mecca) is introduced, then recounts Moses and Pharaoh’s confrontation, the staff becoming a serpent, the contest with magicians, Pharaoh’s pursuit and the sea parting, and Abraham’s critique of idols.
Then threw he down his staff, and lo! an undoubted serpent:
And he drew out his hand, and lo! it was white7 to the beholders.
He said to his nobles around him. "This truly is a right cunning sorcerer:
Fain would he drive you out of your land by his Sorcery. But what do ye suggest?"
They said, "Put him and his brother off awhile, and send summoners to all the cities,
Who shall bring to thee every cunning magician…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an 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" (41/56)
It continues the Sura’s prophet cycles, emphasizing divine revelation arriving with the “faithful spirit,” the rejection of the Qur’an by unbelievers, and the denial that “Satans” bring the revelation, while defending believers who do good and remember God.
And obey not the bidding of those who commit excess,
Who act disorderly on the earth and reform it not."
They said, "Certainly thou art a person bewitched;
Thou art only a man like us: produce now a sign if thou art a man of truth."
He said, "This she-camel, then–drink shall there be for her, and drink shall there be for you, on a several day for each.
But harm her not, lest the punishment of a tremendous day ov…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an 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, (55/104)
The passage narrates Noah’s challenge to his people, their demand for punishment, and the building of the Ark, the Flood, the drowning of Noah’s son, and the Ark’s landing on Mount Judi before the next prophet cycles begin.
do I repair lest I ask that of thee wherein I have no knowledge: unless thou forgive me and be merciful to me I shall be one of the lost.
It was said to him, "O Noah! debark with peace from Us, and with blessings on thee and on peoples to be born from those who are with thee; but as for other and unbelieving peoples, we will give them their good things in this world, but hereafter shall a grievous punishment light o…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries–that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul–that the end to be attained justified to his mind the means he adopted in the production of his Suras–that he worked himself up into a belief that he had received a divine call–and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,–naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born–according to the traditions–of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (56/104)
It continues Sura XI with stories of Hud and the people of Aad, Salih and the hamstringing of the she-camel, and Lot’s people being destroyed, then shifts to Shuaib and the ethics of fair weights and measures.
Yet they hamstrung her: then said he, "Yet three days more enjoy yourselves in your dwellings: this menace will not prove untrue."
And when our sentence came to pass, we rescued Saleh and those who had a like faith with him, by our mercy, from ignominy on that day. Verily, thy Lord is the Strong, the Mighty!
And a violent tempest overtook the wicked, and they were found in the morning prostrate in their dwellings,
…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an 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, (60/104)
A translated passage from Sura XIV (Abraham) presents God sending a clear message to bring people from darkness into light, then recounts Moses freeing Israel from Pharaoh, with warnings about judgment and God’s guidance.
family of Pharaoh who laid on you a cruel affliction, slaughtering your male children, and suffering only your females to live." In this was a sore trial from your Lord–
And when your Lord caused it to be heard that, "If we render thanks then will
I surely increase you more and more: but if ye be thankless. . . . Verily, right terrible my chastisement."
And Moses said, "If ye and all who are on the Earth be thankl…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries–that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul–that the end to be attained justified to his mind the means he adopted in the production of his Suras–that he worked himself up into a belief that he had received a divine call–and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,–naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born–according to the traditions–of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (74/104)
Moses, having killed in self-defense, fears retaliation, seeks refuge, and travels to Midian where he waters shepherds, marries into the family, and encounters God speaking from the burning bush.
him: and lo! the man whom he had helped the day before, cried out to him again for help. Said Moses to him, "Thou art plainly a most depraved person."
And when he would have laid violent hands on him who was their common foe, he said to him, "O Moses, dost thou desire to slay me, as thou slayedst a man yesterday? Thou desirest only to become a tyrant in this land, and desirest not to become a peacemaker."
But a man…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an 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, (83/104)
It keeps repeating Rodwell’s moral-psychological interpretation, then quotes Sura XXIX (“The Spider”) with Quranic teaching on perseverance, faith under persecution, stories of Noah, Abraham, and Lot, and divine signs.
The unbelievers say to the faithful, "Follow ye our way, and we will surely bear your sins." But not aught of their sins will they bear–verily they are liars!
But their own burdens, and burdens beside their own burdens shall they surely bear: and inquisition shall be made of them on the day of Resurrection as to their false devices.
Of old sent we Noah to his people: a thousand years save fifty did he tarry among t…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an 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, (84/104)
The passage continues Quranic narratives and legal-religious exhortations, including guidance to recite the Book, pray, restrain from wrongdoing, settle disputes with tolerance, and avoid rejecting divine signs.
to protect them; and they said, "Fear not, and distress not thyself, for thee and thy family will we save, except thy wife; she will be of those who linger.9
We will surely bring down upon the dwellers in this city vengeance from
Heaven for the excesses they have committed."
And in what we have left of it is a clear sign to men of understanding.
And to Madian we sent their brother Shoaib. And he said, "Oh! my peop…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries–that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul–that the end to be attained justified to his mind the means he adopted in the production of his Suras–that he worked himself up into a belief that he had received a divine call–and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,–naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born–according to the traditions–of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (92/104)
Continuing the Qur’anic argument, it explains why no one can change the revelation, condemns lying about God and false idols, describes plotting against signs and God’s rescue, and emphasizes this life as temporary with “abode of peace” for the guided.
And the close of their cry, "Praise be to God, Lord, of all creatures!"
Should God hasten evil on men as they fain would hasten their good, then were their end decreed! So leave we those who hope not to meet Us, bewildered in their error.
When trouble toucheth a man, he crieth to us, on his side, or sitting, or standing; and when we withdraw his trouble from him, he passeth on as though he had not called on us agai…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an 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)
It reiterates God’s control of night and day, rejects claims that God “hath begotten children,” and narrates Qur’anic prophets—Noah, Moses, Aaron, and Pharaoh—contrasting divine rescue and punishment with stubborn rejection.
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…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an 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, (100/104)
The text continues with resurrection scenes: denied faith becomes regret, creation’s signs (winds, rain, life from death) are cited, and prophets such as Noah, Hud, Saleh, and Shoaib warn and are rejected.
SAY: Truth is come, and falsehood shall vanish and return no more.
SAY: If I err, verily to my own cost only shall I err: but if I have guidance, it will be of my Lord's revealing, for He is the Hearer, the near at hand.
Couldst thou see how they shall tremble and find no escape, and be taken forth from the place that is so near;9
And shall say, "We believe in Him!" But how, in their present distance, shall they r…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an 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. (1/66)
The account shifts into city-by-city divine history: God sent apostles who were rejected, the righteous are judged by balanced deeds, Adam is created with angels prostrating except Iblis, and earlier nations are destroyed.
He shall say, "Enter ye into the Fire with the generations of Djinn and men who have preceded you. So oft as a fresh generation entereth, it shall curse its sister, until when they have all reached it, the last comers shall say to the former, 'O our Lord! these are they who led us astray: assign them therefore a double torment of the fire:"' He will say, "Ye shall all have double." But of this are ye ignorant.
And t…
HKB