after them, who have inherited the book of the law, who receive the temporal goods of this world, and say, It will surely be forgiven us: and if a temporal advantage like the former be offered them, they accept it also. Is not the covenant of the book of the law established with them, that they should not speak of God aught but the truth? Yet they diligently read that which is therein. But the enjoyment of the next life will be better for those who fear God than the wicked gains of these people (Do ye not therefore understand?) and for those who hold fast the book of the law, and are constant at prayer: for we will by no means suffer the reward of the righteous to perish. And when we shook the mountain of Sinai over them, as though it had been a covering, and they imagined that it was falling upon them; and we said, Receive the law which we have brought you, with reverence; and remember that which is contained therein, that ye may take heed. take heed. And when thy Lord drew forth their posterity from the loins of the sons of Adam, and took them to witness against themselves, saying, Am not I your Lord? They answered, Yea: we do bear witness. This was done lest ye should say, at the day of resurrection, Verily we were negligent as to this matter, because we were not apprised thereof or lest ye should say, Verily our fathers were formerly guilty of idolatry, and we are their posterity who have succeeded them; wilt thou therefore destroy us for that which vain men have committed? Thus do we explain our signs, that they may return from their vanities. And relate unto the Jews the history of him unto whom we brought our signs,

5 This was done in the plain of Dahia in India, or, as others imagine, in a valley near Mecca. The commentators tell us that God stroked Adam's back, and extracted from his loins his whole posterity, which should come into the world until the resurrection, one generation after another; that these men were actually assembled all together in the shape of small ants, which were endued with understanding; and that after they had, in the presence of the angels, confessed their dependence on God, they were again caused to return into the loins of their great ancestor. From this fiction it appears that the doctrine of pre-existence is not unknown to the Mohammedans; and there is some little conformity between it and the modern theory of generation ex animalculis in semine marium.

VOL. V.-10.

and he departed from them; wherefore Satan followed him, and he became one of those who were seduced. And if we had pleased, we had surely raised him thereby unto wisdom; but he inclined unto the earth, and followed his own desire. Wherefore his likeness is as the likeness of a dog, which, if thou drive him away, putteth forth his tongue, or, if thou let him alone, putteth forth his tongue also. This is the likeness of the people who accuse our signs of falsehood. Rehearse therefore this history unto them, that they may consider.

Evil is the similitude of those people who accuse our signs of falsehood and injure their own souls. Whomsoever God shall direct, he will be rightly directed; and whomsoever he shall lead astray, they shall perish. Moreover we have created for hell many of the genii and of men; they have hearts by which they understand not, and they have eyes by which they see not, and they have ears by which they hear not. These are like the brute beasts; yea, they go more astray: these are the negligent. God hath most excellent names: therefore call on him by the same; and withdraw from those who use his names perversely: they shall be rewarded for that which they shall have wrought. . . .

And if an evil suggestion from Satan be suggested unto thee, to divert thee from thy duty, have recourse unto God; for he heareth and knoweth. Verily they who fear God, when a temptation from Satan assaileth them, remember the divine commands, and behold, they clearly see the danger of sin, and the wiles of the devil. But as for the brethren of the devils, they shall continue them in error; and afterward they shall not preserve themselves therefrom. And when thou bringest not a verse of the Koran unto them, they say, Hast thou not put it together? Answer, I follow that only which is revealed unto me from my Lord. This book containeth evident proofs from your Lord, and is a direction and mercy unto people who believe. And when the Koran is read, attend thereto, and keep silence; that ye may obtain mercy. And meditate on thy Lord in thine own mind, with humility and fear, and without loud speaking, evening and

morning; and be not one of the negligent. Moreover the angels who are with my Lord do not proudly disdain his service, but they celebrate his praise and worship him.

CHAPTER VIII

ENTITLED, THE SPOILS; 1 REVEALED AT MEDINA

IN THE NAME OF THE MOST MERCIFUL GOD

They will ask thee concerning the spoils: Answer, The division of the spoils belongeth unto God and the apostle. Therefore fear God, and compose the matter amicably among you; and obey God and his apostle, if ye are true believers. Verily the true believers are those whose hearts fear when God is mentioned, and whose faith increaseth when his signs are rehearsed unto them, and who trust in their Lord; who observe the stated times of prayer, and give alms out of that which we have bestowed on them. These are really believers: they shall have superior degrees of felicity with their Lord, and forgiveness, and an honorable provision. As thy Lord brought thee forth from thy house with truth; and part of the believers were averse to thy directions: 2 they disputed

1 This chapter was occasioned by the high disputes which happened about the division of the spoils taken at the battle of Bedr, between the young men who had fought and the old men who had stayed under the ensigns; the former insisting they ought to have the whole, and the latter that they deserved a share. To end the contention, Mohammed pretended to have received orders from heaven to divide the booty among them equally, having first taken thereout a fifth part for the purposes which will be mentioned hereafter.

2 For the better understanding of this passage, it will be necessary to mention some further particulars relating to the expedition of Bedr. Mohammed having received private information (for which he pretended he was obliged to the angel Gabriel) of the approach of a caravan belonging to the Koreish, which was on its return from Syria with a large quantity of valuable merchandise, guarded by no more than thirty, or, as others say, forty men, set out with a party to intercept it. Abu Sofian, who commanded the little convoy, having notice of Mohammed's motions, sent to Mecca for succors; upon which Abu Jahl, and all the principal men of the city, except only Abu Laheb, marched to his assistance, with a body of nine hundred and fifty men. Mohammed had no sooner received advice of this, than Gabriel descended with a promise that he should either take the caravan or beat the succors; whereupon he consulted with his companions which of the two he should attack. Some of them were