Dosides Gon, if ye say truth. But if ye do it not, nor shal ever be able to do it, justly fear the fire whose fuel is men and stones, prepared for the unbelievers. But bear good tidings unto those who believe, and do good works, that they shall have gardens watered by rivers; so often as they eat of the fruit thereof for sustenance, they shall say, this is what we have formerly caten of; and they shall be supplied with several sorts of fruit having a mutual resemblance to one another.t There shall they enjoy wives subject to no impurity, and there shall they continue for ever. Moreover, God will not be ashamed to propound in a parable a gnat,* or even a more despicable thing: " for they who believe will know it to be the truth from their LORD; but the unbelievers will say, What meaneth GOD by this parable? he will thereby mislead many, and will direct many thereby but he will not mislead any thereby, except the transTressors, who make void the covenant of God after the establishing thereof, and cut in sunder that which God hath commanded to be joined, and act corruptly in the earth; they shall perish. How is it that ye believe not in GOD? Since ye were dead, and he gave you life; he will hereafter cause you to die, and will again restore you to life; then shall ye return unto him. It is he who hath created for you whatsoever is on earth, and then set his mind to the creation of heaven, and formed it into seven heavens; he knoweth all things. When thy LORD said unto the angels, I am going to place a substitute on earth; they said, Wilt thou place there one who

i. e. Your false gods and idols. Some commentators approve of this rense, supposing the fruits of paradise, though of various tastes, are alike in colour and outward appearance: but others think the meaning to be, that the inhabitants of that place will find their fruits of the same or the like kinds, as they used to eat while on earth.

*God is no more ashamed to propound a gnat as a parable, than to use a more dignified illustration."-Savary.

This was revealed to take off an objection made to the Koran by the infidels, for condescending to speak of such insignificant insects, as the spider, the pismire, the bee, &c.2

i. e. Ye were dead while in the loins of your fathers, and he gave you life in your mothers' wombs; and after death ye shall be again raised at the resurrection.

Concerning the creation of Adam, here intimated, the Mohammedans have several peculiar traditions. They say the angels Gabriel, Michael, and Israfil were sent by GoD, one after another, to fetch for that purpose seven handfuls of earth from different depths, and of different colours (whence sonie account for the various complexions of mankind;) but the earth being apprehensive of the consequence, and desiring them to represent her fear to GOD, that the creature he designed to form would rebel against him, and draw down his curse upon her, they returned without performing God's command; whereupon he sent Azraïl on the same errand, who executed his commission without remorse; for which reason, GoD appointed that angel to separate the souls from the bodies, being therefore called the angel of death. The earth he had taken was carried into Arabia, to a place between Mecca and Tayef, where being first kneaded by the angels, it was afterwards fashioned by GoD himself into a human form, and left to dry for the space of forty days, or, as others say, as many years; the angels in the mean time often visiting it, and Eblis (then one of the angels who are nearest to Gop's presence, afterwards the devil) among the rest; but he, not contented with looking on it, kicked it with his foot till it rung, and knowing GoD designed that creature to be his superior, took a secret resolution never to acknowledge him as such. After this, GoD animated the figure of clay, and endued it with an intelligent soul, and when he had placed him in paradise, formed Eve out of his left side.

Yahya.

• Jallalo'dd.n. Al Zamakhshari. Jallalo'ddin. • Al Termedi from a tradition of Abu Musa al Ashari. • Korân, c. 55. Khond amir. Jallalo'ddin. Comment. in Korân, &c. Vide D'Herbelot, Biblioth. Orient. p. 55.

will do evil therein, and shed blood? but we celebrate thy praise, and sanctify thee. GOD answered, Verily I know that which ye know not; and he taught Adara the names of all things, and then proposed them to the angels, and said, Declare unto me the names of these things if ye say truth. They answered, Praise be unto thee; we have no knowledge but what thou teachest us, for thou art knowing and wise. God said, O Adam, tell them their names. And when he had told them their names, GoD said, Did I not tell you that I know the secrets of heaven and earth, and know that which ye discover, and that which ye conceal? And when we said unto the angels, Worship Adam; they all worshipped him, except Eblis, who refused, and was puffed up with pride, and became of the number of unbelievers. And we said, O Adam, dwell thou and thy wife in the garden, and cat of the fruit thereof plentifully wherever ye will; but approach not this tree, lest ye become of the number of the transgressors. But Satan caused them to forfeit paradise, and turned them out of the state of happiness wherein they had been; whereupon we said, Get ye down, the one of you an enemy unto the other; and there shall be a dwelling place for you on

d

This story Mohammed borrowed from the Jewish traditions; which say, that the angels having spoken of man with some contempt, when GoD consulted them about his creation, GoD made answer, that the man was wiser than they; and to convince them of it, he brought all kinds of animals to them, and asked them their names; which they not being able to tell, he put the same question to the man, who named them one after another; and being asked his own name, and Gop's name, he answered very justly, and gave Gop the name of Jehovah.-The angels adoring of Adam is also mentioned in the Talmud.

The original word signifies properly to prostrate one's self, till the forehead touches the ground, which is the humblest posture of adoration, and strictly due to GoD only; but It is sometimes, as in this place, used to express that civil worship or homage, which may be paid to creatures.

This occasion of the devil's fall has some affinity with an opinion which has been pretty much entertained among Christians, viz., that the angels being informed of God's intention to create man after his own image, and to dignify human nature by Christ's assuming it, some of them, thinking their glory to be eclipsed thereby, envied man's happiness, and so revolted.

Mohammed, as appears by what presently follows, does not place this garden or paradise on earth, but in the seventh heaven.

Concerning this tree, or the forbidden fruit, the Mohammedans, as well as the Christians, have various opinions. Some say it was an ear of wheat; some will have it to have been a fig-tree, and others a vine. The story of the fall is told, with some further circumstances. in the beginning of the seventh chapter.

They have a tradition that the devil, offering to get into paradise to tempt Adam, was not admitted by the guard; whereupon he begged of the animals, one after another, to carry him in, that he night speak to Adam and his wife; but they all refused him, except the serpent, who took him between two of his teeth, and so introduced him. They add, that the serpent was then of a beautiful form, and not in the shape he now bears.'

The Mohammedans say, that when they were cast down from paradise, Adam fell on the isle of Ceylon or Serendib, and Eve near Joddah (the port of Mecca), in Arabia; and that, after a separation of 200 years, Adam was, on his repentance, conducted by the angel Gabriel to a mountain near Mecca, where he found and knew his wife, the mountain being thence named Arafat; and that he afterwards retired with her to Ceylon, where they continued to propagate their species."

It may not be improper here to mention another tradition concerning the gigantic stature of our first parents. Their prophet, they say, affirmed Adam to have been as tall as a high palm-tree; but this would be too much in proportion, if that were really the print of his foot, which is pretended to be such, on the top of a mountain in the isle of Ceylon, thence

Vide Rivin. Serpent. Seduct. p. 56.
Irenæus, Lact. Greg.
Vide ib.

Jallalo'ddin.

Vide ibid. p. 22.

R. Moses Haddarshan, in Beresbit rabbah. Nyssen, &c. 2 Vid. Marrace, in Alc. p. 24. D'Herbelot, Bibl. Orient. p. 55.

Yahya.

h

earth, and a provision for a season. And Adam learned words of prayer from his LORD, and God turned unto him, for he is easy to be reconciled and merciful. We said, Get ye all down from hence; hereafter shall there come unto you a direction from me, and whoever shall follow my direction, on them shall no fear come, neither shall they be grieved; but they who shall be unbelievers, and accuse our signs of falsehood, they shall be the companions of hell fire, therein shall they remain for ever. O children of Israel, remember my favour wherewith I have favoured you; and perform your covenant with me, and I will perform my covenant with you; and revere me and believe in the revelation which I have sent down, confirming that which is with you, and be not the first who believe not therein, neither exchange my signs for a small price;† and fear me. Clothe not the truth with vanity, neither conceal the truth against your own knowledge; observe the stated times of prayer, and pay your legal alms, and bow down yourselves with those who bow down. Will ye command men to do justice, and forget your own souls? yet ye read the book of the law: do ye not therefore understand? Ask help with perseverance and prayer; this indeed is grievous unless to the humble, who seriously think they shall meet their LORD, and that to him they shall return. O children of Israel, remember my favour wherewith I have favoured you, and that I have preferred you above all nations; dread the day wherein one soul shall not make satisfaction for another soul, neither shall any intercession be accepted from them, nor shall any compensation be received, neither shall they be helped. Remember when we delivered you from the people of Pharaoh, who grievously oppressed you, they slew your male children, and let your females live therein was a great trial from your LORD. And when we divided the sea for you and delivered you, and drowned Pharaoh's people while ye looked on. And when we treated with Moses forty nights;

named Pico de Adam, and by the Arab writers Rahun, being somewhat above two spans long (though others say it is seventy cubits long, and that when Adam set one foot here, he had the other in the sea); and too little, if Eve were of so enormous a size, as it is said, that when her head lay on one hill near Mecca, her knees rested on two others in the plain, about two musket shots asunder.

We said to them, Get ye down. You have been mutual enemies. The earth shall be your habitation, and your inheritance, till the time."-Savary.

God here promises Adam that his will should be revealed to him and his posterity; which promise the Mohammedans believe was fulfilled at several times by the ministry of several prophets from Adam himself, who was the first, to Mohammed, who was the last. The number of books revealed unto Adam they say was ten.'

This word has various significations in the Korân; sometimes, as in this passage, it signifies divine revelation, or scripture in general; sometimes the verses of the Koran in particular; and at other times visible miracles. But the sense is easily distinguished by the context.

The Jews are here called upon to receive the Korân, as verifying and confirming the Pentateuch, particularly with respect to the unity of God and the mission of Moham med, And they are exhorted not to conceal the passages of their law, which bear witness to those truths, nor to corrupt them by publishing false copies of the Pentateuch, for which the writers were but poorly paid."

Corrupt not my doctrine for vile gain. Fear me."-Savary.

* See the story of Moses and Pharaoh more particularly related chap. vii. and xx. &c.

Monconys' Voyage, part 1, p. 372, &c. See Knox's Account of Ceylon. Anciennes Relations des Indes, &c. p. 3. Monconys, ubi sup. Vide Hottinger Hist. Orient. p. 11. Reland. de Relig. Mohammed, p. 21. , Yahya. Jallalo'ddin.

*

then ye took the calf1 for your God, and did evil; yet afterwards wo forgave you, that peradventure ye might give thanks. And when we gave Moses the book of the law, and the distinction between good and evil, that peradventure ye might be directed. And when Moses said unto his people, O my people, verily ye have injured your own souls, by your taking the calf for your God; therefore be turi ed unic your Creator, and slay those among you who have been guilty of thai crime; this will be better for you in the sight of your Creator: and thereupon he turned unto you, for he is easy to be reconciled, and merciful. And when ye said, O Moses, we will not believe thee, until we see God manifestly; therefore a punishment came upon you, while ye looked on; then we raised you to life after ye had been dead, that peradventure ye might give thanks." And we caused clouds to overshadow you, and manna and quails to descend upon you, saying, Eat of the good things which we have given you for food and they injured not us,† but injured their own souls. And when we said, Enter into this city, and eat of the provisions thereof plentifully as ye will; and enter the gate worshipping, and say, Forgiveness! we will

The person who cast this calf, the Mohammedans say, was (not Aaron, but) al Sâmeri, one of the principal men among the children of Israel, some of whose descendants, it is pretended, still inhabit an island of that name in the Arabian Gulf. It was made of the rings and bracelets of gold, silver, and other materials, which the Israelites had borrowed of the Egyptians: for Aaron, who commanded in his brother's absence, having ordered al Sâmeri to collect those ornaments from the people, who carried on a wicked commerce with them, and to keep them together till the return of Moses; al Sâmeri, understanding the founder's art, put them altogether into a furnace, to melt them down into one mass, which came out in the form of a calf. The Israelites, accustomed to the Egyptian idolatry, paying a religious worship to this image, al Sâmeri went further, and took some dust from the footsteps of the horse of the angel Gabriel, who marched at the head of the people, and threw it into the mouth of the calf, which immediately began to low, and became animated; for such was the virtue of that dust. One writer says that all the Israelites adored this calf, except only 12,000."

"O my people, why did ye give yourselves up to wickedness, by worshipping a calf?"-Savary.

In this particular, the narration agrees with that of Moses, who ordered the Levites to slay every man his brother: but the scripture says, there fell of the people that day about 3000 (the Vulgate says 23,000) men; 1 whereas the commentators of the Koran make the number of the slain to amount to 70,000; and add, that God sent a dark cloud which hindered them from seeing one another, lest the sight should move those who executed the sentence to compassion.3

"The persons here meant are said to have been seventy men, who were made choice of by Moses, and heard the voice of God talking with him. But not being satisfied with that, they demanded to see God; whereupon they were all struck dead by lightning, and on Moses's intercession restored to life.'

The eastern writers say, these quails were of a peculiar kind, to be found nowhere but in Yaman, from whence they were brought by a south wind in great numbers to the Israelites' camp in the desert. The Arabs call these birds Salwa, which is plainly the same with the Hebrew Salwim, and say they have no bones, but are eaten whole."

↑ "Your murmurs have been injurious only to yourselves.”—Savary. Some commentators suppose it to be Jericho; others, Jerusalem.

The Arabic word is Hittaton, which some take to signify that profession of the unity of God, so frequently used by the Mohammedans, La ilaha illa 'llaho. There is no god but God.

pardon you your sins, and give increase unto the well-doers. But the un godly changed the expression into another," different from what had been spoken unto them; and we sent down upon the ungodly indignation from heaven, because they had transgressed. And when Moses asked drink for his people, we said, Strike the rock with thy rod; and there gushed thereout twelve fountains " according to the number of the tribes, and all men knew their respective drinking-place. Eat and drink of the bounty of GOD, and commit not evil on the earth, acting unjustly. And when ye said, O Moses, we will by no means be satisfied with one kind of food; pray unto thy LORD therefore for us, that he would produce for us of that which the earth bringeth forth, herbs and cucumbers, and garlick, and lentils, and onions; Moses answered, Will ye exchange that which is better, for that which is worse? Get ye down into Egypt, for there shall ye find what ye desire: and they were smitten with vileness and misery, and drew on themselves indignation from GOD. This they suffered, because they believed not in the signs of Gon, and killed the prophets unjustly; this, because they rebelled and transgressed. Surely those who

According to Jallalo'ddin, instead of Hittaton, they cried Habbat fi shaïrat, i. e. a grain in an ear of barley; and in ridicule of the divine command to enter the city in an humble posture, they indecently crept in upon their breech.

t

A pestilence which carried off near 70,000 of them."

The commentators say this was a stone which Moses brought from Mount Sinai, and the same that fled away with his garments which he laid upon it one day while he washed: they add that Moses ran after the stone naked, till he found himself, ere he was aware, in the midst of the people, who on this accident were convinced of the falsehood of a report, which had been raised of their prophet, that he was bursten, or, as others write, an hermaphrodite.

They describe it to be a square piece of white marble, shaped like a man's head; wherein they differ not much from the accounts of European travellers, who say this rock stands among several lesser ones, about 100 paces from Mount Horeb, and appears to have been loosened from the neighbouring mountains, having no coherence with the others; that it is a huge mass of red granite, almost round on one side, and flat on the other; twelve feet high, and as many thick, but broader than it is high, and about fifty feet in circumference."

Maracci thinks this circumstance looks like a Rabbinical fiction, or else that Moham med confounds the water of the rock at Horeb, with the twelve wells at Elim; for he says, several who have been on the spot, affirm there are but three orifices whence the water issued. But it is to be presumed that Mohammed had better means of information in this respect, than to fall into such a mistake; for the rock stands within the borders of Arabia, and some of his countrymen must needs have seen it, if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one who went into those parts in the end of the fifteenth century, tells us expressly, that the water issued from twelve places of the rock, according to the number of the tribes of Israel; egressa sunt aqua largissimæ in duodecim locis petræ, juxta numerum duodecim tribuum Israel. A late curious traveller observes, that there are twenty-four holes in the stone, which may be easily counted; that is to say, twelve on the flat side, and as many on the opposite round side, every one being a foot deep, and an inch wide; and he adds, that the holes on one side do not communicate with those on the other; which a less accurate spectator not perceiving (for they are placed horizontally, within two feet of the top of the rock), might conclude they pierced quite through the stone, and so reckon them to be but twelve.

See Numb. xi. 5, &c.

"Moses replied, Do ye wish to enjoy a more advantageous lot? Return to Egypt; you will find there that which you desire."-Savary.

Jallalo'ddin.

Jallalo'ddin, Yahya.

Breydenbach. Itinerar. chartâ m. 1 Exod. xv. 27. Numt. Breydenbach, ubi sud. • Sicard,

p. 1. Sicard, dans les Memoires des Missions, vol. vii. p. 14. 2 Marracc. Prodr. part iv. p. 80.

xxxiii. 9.

ubi sup.