In the Name of the Most Merciful God.
O True believers, perform your contracts. Ye are allowed to eat the brute cattle,83other than what ye are commanded to abstain from; except the game which ye are allowed at other times, but not while ye are on pilgrimage to Mecca; God ordaineth that which he pleaseth. O true believers, violate not the holy rites of God, nor the sacred month,84nor the offering, nor the ornaments hung thereon, nor those who are travelling to the holy house, seeking favor from their Lord, and to please him. But when ye shall have finished your pilgrimage, then hunt. And let not the malice of some, in that they hindered you from entering the sacred temple, provoke you to transgress, by taking revenge on them in the sacred months. Assist one another according to justice and piety, but assist not one another in injustice and malice: therefore fear God; for God is severe in punishing. Ye are forbidden to eat that which dieth of itself, and blood, and swine's flesh, and that on which the name of any besides God hath been invocated, and that which hath been strangled, or killed by a blow, or by a fall, or by the horns of another beast, and that which hath been eaten by a wild beast, except what ye shall kill yourselves; and that which hath been sacrificed unto idols. It is likewise unlawful for you to make division by casting lots with arrows.85This is an impiety. On this day, woe be unto those who have apostatized from their religion; therefore fear not them, but fear me. This day have I perfected your religion for you, andhave completed my mercy upon you; and I have chosen for you Islam, to be your religion. But whosoever shall be driven by necessity through hunger to eat of what we have forbidden, not designing to sin, surely God will be indulgent and merciful unto him. They will ask thee what is allowed them as lawful to eat? Answer, Such things as are good are allowed you; and what ye shall teach animals of prey to catch, training them up for hunting after the manner of dogs, and teaching them according to the skill which God hath taught you. Eat therefore of that which they shall catch for you; and commemorate the name of God thereon; and fear God, for God is swift in taking an account. This day are ye allowed to eat such things as are good, and the food of those to whom the scriptures were given is also allowed as lawful unto you; and your food is allowed as lawful unto them. And ye are also allowed to marry free women that are believers, and also free women of those who have received the scriptures before you, when ye shall have assigned them their dower; living chastely with them, neither committing fornication, nor taking them for concubines. Whoever shall renounce the faith, his work shall be vain, and in the next life he shall be of those who perish. O true believers, when ye prepare yourselves to pray, wash your faces, and your hands unto the elbows; and rub your heads, and your feet unto the ankles; and if ye be polluted and ye find no water, take fine clean sand, and rub your faces and your hands therewith; God will not put a difficulty upon you; but he desireth to purify you, and to complete his favor upon you, that ye may give thanks. Remember the favor of God towards you, and his covenant which he hath made with you, when ye said, We have heard, and will obey. Therefore fear God, for God knoweth the innermost parts of the breasts of men, O true believers, observe justice when ye appear as witnesses before God, and let not hatred towards any induce you to do wrong: but act justly; this will approach nearer unto piety; and fear God, for God is fully acquainted with what ye do. God hath promised unto those who believe, and do that which is right, that they shall receive pardon and a great reward. But they who believe not, and accuse our signs of falsehood, they shall be the companions of hell. O true believers, remember God's favor towards you, when certain men designed to stretch forth their hands against you, but he restrained theirhands from hurting you; therefore fear God, and in God let the faithful trust. God formerly accepted the covenant of the children of Israel, and we appointed out of them twelve leaders: and God said, Verily, I am with you: if ye observe prayer, and give alms, and believe in my apostles, and assist them, and lend unto God on good usury, I will surely expiate your evil deeds from you, and I will lead you into gardens, wherein rivers flow: but he among you who disbelieveth after this, erreth from the straight path. Wherefore because they have broken their covenant, we have cursed them, and hardened their hearts; they dislocate the words of the Pentateuch from their places, and have forgotten part of what they were admonished; and thou wilt not cease to discover deceitful practices among them, except a few of them. But forgive them and pardon them, for God loveth the beneficent. And from those who say, We are Christians, we have received their covenant; but they have forgotten part of what they were admonished; wherefore we have raised up enmity and hatred among them, till the day of resurrection; and God will then surely declare unto them what they have been doing. O ye who have received the scriptures, now is our apostle come unto you, to make manifest unto you many things which ye concealed in the scriptures; and to pass over many things. Now is light and a perspicuous book of revelations come unto you from God. Thereby will God direct him who shall follow his good pleasure, into the paths of peace; and shall lead them out of darkness into light, by his will, and shall direct them in the right way. They are infidels, who say, Verily God is Christ the son of Mary. Say unto them, And who could obtain anything from God to the contrary, if he pleased to destroy Christ the son of Mary, and his mother, and all those who are on the earth? For unto God belongeth the kingdom of heaven and earth, and whatsoever is contained between them; he createth what he pleaseth, and God is almighty. The Jews and the Christians say, We are the children of God, and his beloved. Answer, Why therefore doth he punish you for your sins? Nay, but ye are men, of those whom he hath created. He forgiveth whom he pleaseth, and punisheth whom he pleaseth; and unto God belongeth the kingdom of heaven and earth, and of what is contained between them both; and unto him shall all things return. O ye who have received the scriptures, now is our apostle come unto you, declaring unto you the truereligion, during the cessation of apostles86, lest ye should say, There came unto us no bearer of good tidings, nor any warner: but now is a bearer of good tidings and a warner come unto you; and God is almighty. Call to mind when Moses said unto his people, O my people, remember the favor of God towards you, since he hath appointed prophets among you, and constituted you kings, and bestowed on you what he hath given to no other nation in the world. O my people, enter the holy land, which God hath decreed you, and turn not your backs, lest ye be subverted and perish. They answered, O Moses, verily there are a gigantic people in the land; and we will by no means enter it, until they depart thence; but if they depart thence, then will we enter therein. And two men of those who feared God, unto whom God had been gracious, said, Enter ye upon them suddenly by the gate of the city; and when ye shall have entered the same, ye shall surely be victorious: therefore trust in God, if ye are true believers. They replied, O Moses, we will never enter the land, while they remain therein: go therefore thou, and thy Lord, and fight; for we will sit here. Moses said, O Lord, surely I am not master of any except myself, and my brother; therefore make a distinction between us and the ungodly people. God answered, Verily the land shall be forbidden them forty years; during which time they shall wander like men astonished in the earth; therefore be not thou solicitous for the ungodly people. Relate also unto them the history of the two sons of Adam, with truth. When they offered their offering, and it was accepted from one of them, and was not accepted from the other, Cain said to his brother, I will certainly kill thee. Abel answered, God only accepteth the offering of the pious; if thou stretchest forth thy hand against me, to slay me, I will not stretch forth my hand against thee, to slay thee; for I fear God the Lord of all creatures. I choose that thou shouldst bear my iniquity and thine own iniquity; and that thou become a companion of hell fire; for that is the reward of the unjust. But his soul suffered him to slay his brother, and he slew him; wherefore he became of the number of those who perish. And God sent a raven, which scratched the earth, to show him how he should hide the shame of hisbrother, and he said, Woe is me! am I unable to be like this raven, that I may hide my brother's shame? and he became one of those who repent. Wherefore we commanded the children of Israel, that he who slayeth a soul, without having slain a body, or committed wickedness in the earth, shall be as if he had slain all mankind: but he who saveth a soul alive, shall be as if he had saved the lives of all mankind. Our apostles formerly came unto them, with evident miracles; then were many of them, after this, transgressors on the earth. But the recompense of those who fight against God and his apostles, and study to act corruptly in the earth, shall be, that they shall be slain, or crucified, or have their hands and their feet cut off on the opposite sides, or be banished the land. This shall be their disgrace in this world, and in the next world they shall suffer a grievous punishment; except those who shall repent, before ye prevail against them; for know that God is inclined to forgive, and be merciful. O true believers, fear God, and earnestly desire a near conjunction with him, and fight for his religion, that ye may be happy. Moreover, they who believe not, although they had whatever is in the earth, and as much more withal, that they might therewith redeem themselves from punishment on the day of resurrection: it shall not be accepted from them, but they shall suffer a painful punishment. They shall desire to go forth from the fire, but they shall not go forth from it, and their punishment shall be permanent. If a man or a woman steal, cut off their hands,87in retribution for that which they have committed; this is an exemplary punishment appointed by God; and God is mighty and wise. But whoever shall repent after his iniquity, and amend, verily God will be turned unto him, for God is inclined to forgive and be merciful. Dost thou not know that the kingdom of heaven and earth is God's? He punisheth whom he pleaseth, and he pardoneth whom he pleaseth; for God is almighty. O apostle, let them not grieve thee, who hasten to infidelity, either of those who say, We believe, with their mouths, but whose hearts believe not; or of the Jews, who hearken to a lie, and hearken to other people; who come not unto thee: they pervert the words of the law from their trueplaces, and say, If this be brought unto you, receive it; but if it be not brought unto you, beware of receiving aught else; and in behalf of him whom God shall resolve to reduce, thou shalt not prevail with God at all. They whose hearts God shall not please to cleanse, shall suffer shame in this world, and a grievous punishment in the next: who hearken to a lie, and eat that which is forbidden. But if they come unto thee for judgment, either judge between them, or leave them; and if thou leave them, they shall not hurt thee at all. But if thou undertake to judge, judge between them with equity; for God loveth those who observe justice. And how will they submit to thy decision, since they have the law, containing the judgment of God? Then will they turn their backs, after this; but those are not true believers. We have surely sent down the law, containing direction, and light: thereby did the prophets, who professed the true religion, judge those who Judaized; and the doctors and priests also judged by the book of God, which had been committed to their custody; and they were witnesses thereof. Therefore fear not men, but fear me; neither sell my signs for a small price. And whoso judgeth not according to what God hath revealed, they are infidels. We have therein commanded them, that they should give life for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth; and that wounds should also be punished by retaliation: but whoever should remit it as alms, it should be accepted as an atonement for him. And whoso judgeth not according to what God hath revealed, they are unjust. We also caused Jesus, the son of Mary, to follow the footsteps of the prophets, confirming the law which was sent down before him; and we gave him the gospel, containing direction and light; confirming also the law which was given before it, and a direction and admonition unto those who fear God: that they who have received the gospel might judge according to what God hath revealed therein: and whoso judgeth not according to what God hath revealed, they are transgressors. We have also sent down unto thee the book of the Koran with truth, confirming that scripture which was revealed before it; and preserving the same safe from corruption. Judge, therefore, between them according to that which God hath revealed; and follow not their desires, by swerving from the truth which hath come unto thee. Unto every one of you have we given a law, and an open path; and if God hadpleased, he had surely made you one people; but he hath thought fit to give you different laws, that he might try you in that which he hath given you respectively. Therefore strive to excel each other in good works: unto God shall ye all return, and then will he declare unto you that concerning which ye have disagreed. Wherefore do thou, O prophet, judge between them according to that which God hath revealed, and follow not their desires; but beware of them, lest they cause thee to err from part of those precepts which God hath sent down unto thee; and if they turn back, know that God is pleased to punish them for some of their crimes; for a great number of men are transgressors. Do they therefore desire the judgment of the time of ignorance? but who is better than God, to judge between people who reason aright? O true believers, take not the Jews or Christians for your friends; they are friends the one to the other; but whoso among you taketh them for his friends, he is surely one of them: verily God directeth not unjust people. Thou shalt see those in whose hearts there is an infirmity, to hasten unto them, saying, We fear lest some adversity befall us; but it is easy for God to give victory, or a command from him, that they may repent of that which they concealed in their minds. And they who believe will say, Are these the men who have sworn by God, with a most firm oath, that they surely held with you? their works are become vain, and they are of those who perish. O true believers, whoever of you apostatizeth from his religion, God will certainly bring other people to supply his place, whom he will love, and who will love him; who shall be humble towards the believers, but severe to the unbelievers; they shall fight for the religion of God, and shall not fear the obloquy of the detractor. This is the bounty of God, he bestoweth it on whom he pleaseth: God is extensive and wise. Verily your protector is God, and his apostle, and those who believe, who observe the stated times of prayer, and give alms, and who bow down to worship. And whoso taketh God, and his apostle, and the believers for his friends, they are the party of God, and they shall be victorious. O true believers, take not such of those to whom the scriptures were delivered before you, or of the infidels, for your friends, who make a laughing-stock and a jest of your religion; but fear God, if ye be true believers; nor those who, when ye call to prayer, make a laughing-stock and a jest of it; this they do because they are people who do notunderstand. Say, O ye who have received the scriptures, do ye reject us for any other reason than because we believe in God, and that revelation which hath been sent down unto us, and that which was formerly sent down, and for that the greater part of you are transgressors? Say, Shall I denounce unto you a worse thing than this, as to the reward which ye are to expect with God? He whom God hath cursed, and with whom he hath been angry, having changed some of them into apes and swine, and who worship Taghût, they are in the worse condition, and err more widely from the straightness of the path. When they came unto you, they said, We believe: yet they entered into your company with infidelity, and went forth from you with the same; but God well knew what they concealed. Thou shalt see many of them hastening unto iniquity and malice, and to eat things forbidden; and woe unto them for what they have done. Unless their doctors and priests forbid them uttering wickedness, and eating things forbidden; woe unto them for what they shall have committed. The Jews say, the hand of God is tied up. Their hands shall be tied up, and they shall be cursed for that which they have said. Nay, his hands are both stretched forth; he bestoweth as he pleaseth: that which had been sent down unto thee from thy Lord, shall increase the transgression and infidelity of many of them; and we have put enmity and hatred between them, until the day of resurrection. So often as they shall kindle a fire for war, God shall extinguish it; and they shall set their minds to act corruptly in the earth, but God loveth not the corrupt doers. Moreover, if they who have received the scriptures believe, and fear God, we will surely expiate their sins from them, and we will lead them into gardens of pleasure; and if they observe the law, and the gospel, and the other scriptures which have been sent down unto them from their Lord, they shall surely eat of good things both from above them and from under their feet. Among them there are people who act uprightly; but how evil is that which many of them do work! O apostle, publish the whole of that which hath been sent down unto thee from thy Lord: for if thou do not, thou dost not in effect publish any part thereof; and God will defend thee against wicked men; for God directeth not the unbelieving people. Say, O ye who have received the scriptures, ye are not grounded on anything, until ye observe the law and the gospel, and that which hath beensent down unto you from your Lord. That which hath been sent down unto thee from thy Lord shall surely increase the transgression and infidelity of many of them: but be not thou solicitous for the unbelieving people. Verily they who believe, and those who Judaize,—and the Sabeans, and the Christians, whoever of them believeth in God and the last day, and doth that which is right, there shall come no fear on them, neither shall they be grieved. We formerly accepted the covenant of the children of Israel, and sent apostles unto them. So often as an apostle came unto them with that which their souls desired not, they accused some of them of imposture, and some of them they killed: and they imagined that there should be no punishment for those crimes, and they became blind and deaf. Then was God turned unto them; afterwards many of them again became blind and deaf; but God saw what they did. They are surely infidels, who say, Verily God is Christ the son of Mary; since Christ said, O children of Israel, serve God, my Lord and your Lord; whoever shall give a companion unto God, God shall exclude him from paradise, and his habitation shall be hell fire; and the ungodly shall have none to help them. They are certainly infidels, who say, God is the third of three: for there is no God besides one God; and if they refrain not from what they say, a painful torment shall surely be inflicted on such of them as are unbelievers. Will they not therefore be turned unto God, and ask pardon of him? since God is gracious and merciful. Christ, the son of Mary, is no more than an apostle; other apostles have preceded him; and his mother was a woman of veracity: they both ate food. Behold, how we declare unto them the signs of God's unity; and then behold, how they turn aside from the truth. Say unto them, Will ye worship, besides God, that which can cause you neither harm nor profit? God is he who heareth and seeth. Say, O ye who have received the scriptures, exceed not the just bounds in your religion, by speaking beside the truth; neither follow the desires of people who have heretofore erred, and who have seduced many, and have gone astray from the straight path. Those among the children of Israel who believed not, were cursed by the tongue of David, and of Jesus the son of Mary. This befell them because they were rebellious and transgressed: they forbade not one another the wickedness which they committed; and woe unto them for what they committed. Thou shalt seemany of them take for their friends those who believe not. Woe unto them for what their souls have sent before them, for that God is incensed against them, and they shall remain in torment forever. But, if they had believed in God, and the prophet, and that which hath been revealed unto him, they had not taken them for their friends; but many of them are evil-doers. Thou shalt surely find the most violent of all men in enmity against the true believers, to be the Jews and the idolaters: and thou shalt surely find those among them to be the most inclinable to entertain friendship for the true believers, who say, We are Christians. This cometh to pass, because there are priests and monks among them; and because they are not elated with pride. And when they hear that which hath been sent down to the apostle read unto them, thou shalt see their eyes overflow with tears, because of the truth which they perceive therein, saying, O Lord, we believe; write us down, therefore, with those who bear witness to the truth: and what should hinder us from believing in God, and the truth which hath come unto us, and from earnestly desiring that our Lord would introduce us into paradise with the righteous people. Therefore hath God rewarded them, for what they have said, with gardens through which rivers flow; they shall continue therein forever; and this is the reward of the righteous. But they who believe not, and accuse our signs of falsehood, they shall be the companions of hell. O true believers, forbid not the good things which God hath allowed you; but transgress not, for God loveth not the transgressors. And eat of what God hath given you for food that which is lawful and good: and fear God, in whom ye believe. God will not punish you for an inconsiderate word in your oaths; but he will punish you for what ye solemnly swear with deliberation. And the expiation of such an oath shall be the feeding of ten poor men with such moderate food as ye feed your own families withal; or to clothe them; or to free the neck of a true believer from captivity: but he who shall not find wherewith to perform one of these three things, shall fast three days. This is the expiation of your oaths, when ye swear inadvertently. Therefore keep your oaths. Thus God declareth unto you his signs, that ye may give thanks. O true believers, surely wine, and lots, and images, and divining arrows, are an abomination of the work of Satan; therefore avoid them, that ye may prosper. Satan seeketh to sow dissensionand hatred among you, by means of wine and lots, and to divert you from remembering God, and from prayer; will ye not therefore abstain from them? Obey God, and obey the apostle, and take heed to yourselves: but if ye turn back, know that the duty of our apostle is only to preach publicly. In those who believe and do good works, it is no sin that they have tasted wine or gaming before they were forbidden; if they fear God, and believe, and do good works, and shall for the future fear God, and believe, and shall persevere to fear him, and to do good; for God loveth those who do good. O true believers, God will surely prove you in offering you plenty of game, which ye may take with your hands or your lances, that God may know who feareth him in secret; but whoever transgresseth after this, shall suffer a grievous punishment. O true believers, kill no game while ye are on pilgrimages; whosoever among you shall kill any designedly, shall restore the like of what ye shall have killed, in domestic animals, according to the determination of two just persons among you, to be brought as an offering to the Caabah; or in atonement thereof shall feed the poor; or instead thereof shall fast, that he may taste the heinousness of his deed. God hath forgiven what is past, but whoever returneth to transgress, God will take vengeance on him; for God is mighty and able to avenge. It is lawful for you to fish in the sea,88and to eat what ye shall catch, as a provision for you and for those who travel; but it is unlawful for you to hunt by land, while ye are performing the rites of pilgrimage; therefore fear God, before whom ye shall be assembled at the last day. God hath appointed the Caabah, the holy house, an establishment for mankind; and hath ordained the sacred month, and the offering, and the ornaments hung thereon. This hath he done that ye might know that God knoweth whatsoever is in heaven and on earth, and that God is omniscient. Know that God is severe in punishing, and that God is ready to forgive and be merciful. The duty of our apostle is to preach only; and God knoweth that which ye discover, and that which ye conceal. Say, Evil and Good shall not be equally esteemed of, though the abundance of evil pleaseth thee; therefore fear God, O ye of understanding, that ye may be happy. O true believers, inquire notconcerning things which, if they be declared unto you, may give you pain; but if ye ask concerning them when the Koran is sent down, they will be declared unto you: God pardoneth you as to these matters; for God is ready to forgive and gracious. People who have been before you formerly inquired concerning them; and afterwards disbelieved therein. God hath not ordained anything concerning Bahîra, nor Sâïba, nor Wasîla, nor Hâmi;89but the unbelievers have invented a lie against God: and the greater part of them do not understand. And when it was said unto them, Come unto that which God hath revealed, and to the apostles; they answered, That religion which we found our fathers to follow is sufficient for us. What though their fathers knew nothing, and were not rightly directed? O true believers, take care of your souls. He who erreth shall not hurt you, while ye are rightly directed: unto God shall ye all return, and he will tell you that which ye have done. O true believers, let witnesses be taken between you, when death approaches any of you, at the time of making the testament; let there be two witnesses, just men, from among you; or two others of a different tribe or faith from yourselves, if ye be journeying in the earth, and the accident of death befall you. Ye shall shut them both up, after the afternoon prayer, and they shall swear by God, if ye doubt them, and they shall say, We will not sell our evidence for a bribe, although the person concerned be one who is related to us, neither will we conceal the testimony of God, for then should we certainly be of the number of the wicked. But if it appear that both have been guilty of iniquity, two others shall stand up in their place, of those who have convicted them of falsehood, the two nearest in blood, and they shall swear by God, saying, Verily our testimony is more true than the testimony of these two, neither have we prevaricated; for then should we become of the number of the unjust. This will be easier, that men may give testimony according to the plain intention thereof, or fear lest a different oath be given, after their oath. Therefore fear God, and hearken; for God directeth not the unjust people. On a certain day shall God assemble the apostles, and shall say unto them, What answer was returned you, when ye preached unto the people to whomye were sent? They shall answer, We have no knowledge but thou art the knower of secrets. When God shall say, O Jesus, son of Mary, remember my favor towards thee, and towards thy mother; when I strengthened thee with the holy spirit, that thou shouldst speak unto men in the cradle, and when thou wast grown up; and when I taught thee the scripture, and wisdom, and the law and the gospel; and when thou didst create of clay as it were the figure of a bird, by my permission, and didst breathe thereon, and it became a bird by my permission; and thou didst heal one blind from his birth and the leper, by my permission; and when thou didst bring forth the dead from their graves, by my permission; and when I withheld the children of Israel from killing thee, when thou hadst come unto them with evident miracles, and such of them as believed not, said, This is nothing but manifest sorcery. And when I commanded the apostles of Jesus, saying, Believe in me and in my messenger; they answered, We do believe; and do thou bear witness that we are resigned unto thee. Remember when the apostles said, O Jesus, son of Mary, is thy Lord able to cause a table to descend unto us from heaven?90He answered, hear God, if ye be true believers. They said, We desire to eat thereof, and that our hearts may rest at ease, and that we may know that thou hast told us the truth, and that we may be witnesses thereof. Jesus, the son of Mary, said, O God our Lord, cause a table to descend unto us from heaven, that the day of its descent may become a festival day unto us, unto the first of us, and unto the last of us, and a sign from thee; and do thou provide food for us, for thou art the best provider. God said, Verily I will cause it to descend unto you; but whoever among you shall disbelieve hereafter, I will surely punish him with a punishment wherewith I will not punish any other creature. And when God shall say unto Jesus, at the last day, O Jesus, son of Mary, hast thou said unto men, Take me and my mother for two gods, beside God? He shall answer, Praise be unto thee! it is not for me to say that which I ought not; if I had said so, thou wouldst surely have known it: thou knowest what is in me, but I know not what is in thee; for thou art the knower of secrets. I havenot spoken to them any other than what thou didst command me; namely, Worship God, my Lord and your Lord: and I was a witness of their actions while I stayed among them; but since thou hast taken me to thyself, thou hast been the watcher over them; for thou art witness of all things. If thou punish them, they are surely thy servants; and if thou forgive them, thou art mighty and wise. God will say, This day shall their veracity be of advantage unto those who speak truth; they shall have gardens wherein rivers flow, they shall remain therein forever: God hath been well pleased in them, and they have been well pleased in him. This shall be great felicity. Unto God belongeth the kingdom of heaven and of earth, and of whatever therein is; and he is almighty.
Footnote 82:(return)This title is taken from the Table, which, towards the end of the chapter, is fabled to have been let down from heaven to Jesus. It is sometimes also called the chapter of Contracts, which word occurs in the first verse.
This title is taken from the Table, which, towards the end of the chapter, is fabled to have been let down from heaven to Jesus. It is sometimes also called the chapter of Contracts, which word occurs in the first verse.
Footnote 83:(return)As camels, oxen, and sheep; and also wild cows, antelopes, but not swine, nor what is taken in hunting during the pilgrimage.
As camels, oxen, and sheep; and also wild cows, antelopes, but not swine, nor what is taken in hunting during the pilgrimage.
Footnote 84:(return)The sacred months in the Mohammedan calendar were the first, the seventh, the eleventh, and the twelfth.
The sacred months in the Mohammedan calendar were the first, the seventh, the eleventh, and the twelfth.
Footnote 85:(return)A game similar to raffling, arrowheads being used as counters.
A game similar to raffling, arrowheads being used as counters.
Footnote 86:(return)The Arabic wordal Fatrasignifies the intermediate space of time between two prophets, during which no new revelation or dispensation was given; as the interval between Moses and Jesus, and between Jesus and Mohammed, at the expiration of which last, Mohammed pretended to be sent.
The Arabic wordal Fatrasignifies the intermediate space of time between two prophets, during which no new revelation or dispensation was given; as the interval between Moses and Jesus, and between Jesus and Mohammed, at the expiration of which last, Mohammed pretended to be sent.
Footnote 87:(return)But this punishment, according to the Sonna, is not to be inflicted, unless the value of the thing stolen amount to four dinars, or about $10. For the first offence, the criminal is to lose his right hand, which is to be cut off at the wrist; the second offence, his left foot, at the ankle; for the third, his left hand; for the fourth, his right foot; and if he continue to offend, he shall be scourged at the discretion of the judge.
But this punishment, according to the Sonna, is not to be inflicted, unless the value of the thing stolen amount to four dinars, or about $10. For the first offence, the criminal is to lose his right hand, which is to be cut off at the wrist; the second offence, his left foot, at the ankle; for the third, his left hand; for the fourth, his right foot; and if he continue to offend, he shall be scourged at the discretion of the judge.
Footnote 88:(return)This is to be understood of fish that live altogether in the sea, and not of those that live in the sea and on land both, as crabs. The Turks, who are Hanifites, never eat this sort of fish; but the sect of Malec Ebn Ans, and perhaps some others, make no scruple of it.
This is to be understood of fish that live altogether in the sea, and not of those that live in the sea and on land both, as crabs. The Turks, who are Hanifites, never eat this sort of fish; but the sect of Malec Ebn Ans, and perhaps some others, make no scruple of it.
Footnote 89:(return)These were the names given by the pagan Arabs to certain camels or sheep which were turned loose to feed, and exempted from common services, in some particular cases; having their ears slit, or some other mark, that they might be known; and this they did in honor of their gods. Which superstitions are here declared to be no ordinances of God, but the inventions of foolish men.
These were the names given by the pagan Arabs to certain camels or sheep which were turned loose to feed, and exempted from common services, in some particular cases; having their ears slit, or some other mark, that they might be known; and this they did in honor of their gods. Which superstitions are here declared to be no ordinances of God, but the inventions of foolish men.
Footnote 90:(return)This miracle is thus related by the commentators: Jesus having, at the request of his followers, asked it of God, a red table immediately descended, in their sight, between two clouds, and was set before them; whereupon he rose up, and having made the ablution, prayed, and then took off the cloth which covered the table, saying, "In the name of God, the best provider of food."
This miracle is thus related by the commentators: Jesus having, at the request of his followers, asked it of God, a red table immediately descended, in their sight, between two clouds, and was set before them; whereupon he rose up, and having made the ablution, prayed, and then took off the cloth which covered the table, saying, "In the name of God, the best provider of food."
Buddha is undoubtedly the most potent name as a religious teacher, in the whole of Asia. The propaganda of the Buddhistic faith passed from the valley of the Indus to the valley of the Ganges, and from Ceylon to the Himalayas; thence it traversed China, and its conquests seem to have been permanent. The religion of Buddha is so far different from that of Confucius, and so far resembles Christianity, that it combines mysticism with asceticism—a practical rule of personal conduct with a consistent transcendentalism. It has, moreover, the great advantage of possessing a highly fascinating and romantic gospel, or biography, of its founder. Gautama, as the hero of Arnold's "Light of Asia," is very well known to English readers, and, although Sir Edwin Arnold is not by any means a poet of the first order, he has done a great deal to familiarize the Anglo-Saxon mind with Oriental life and thought. A far more faithful life of Buddha is that written some time in the first century of our era by the twelfth Buddhist patriarch Asvaghosha. This learned ecclesiastic appears to have travelled about through different districts of India, patiently collecting the stories and traditions which related to the life of his master. These he wove into a Sanscrit poem, which three hundred years later was translated into Chinese, from which version our present translation is made. There can be no doubt that the author of the Sanscrit poem was a famous preacher and musician. Originally living in central India, he seems to have wandered far and wide exercising his office, and reciting or singing his poem—a sacred epic, more thrilling to the ears of India than the wrath of Achilles, or the voyages of Ulysses. We are told that Asvaghosha took a choir of musicians with him, and many were converted to Buddhism through the combined persuasiveness of poetry and preaching. The present life of Buddha, although it labors under the disadvantage of transfusionfrom Sanscrit into Chinese, and from Chinese into English, is by no means destitute of poetic color and aroma. When, for instance, we read of the grief-stricken Yasodhara that "her breath failed her, and sinking thus she fell upon the dusty ground," we come upon a stately pathos, worthy of Homer or Lucretius. And what can be more beautiful than the account of Buddha's conversion and sudden conviction, that all earthly things were vanity. The verses once heard linger in the memory so as almost to ring in the ears: "Thus did he complete the end of self, as fire goes out for want of grass. Thus he had done what he would have men do: he first had found the way of perfect knowledge. He finished thus the first great lesson; entering the great Rishi's house, the darkness disappeared, light burst upon him; perfectly silent and at rest, he reached the last exhaustless source of truth; lustrous with all wisdom the great Rishi sat, perfect in gifts, whilst one convulsive throe shook the wide earth."
E.W.
There was a descendant of the Ikshvâku family, an invincible Sâkya monarch, pure in mind and of unspotted virtue, called therefore Pure-rice, or Suddhodana. Joyously reverenced by all men, as the new moon is welcomed by the world, the king indeed was like the heaven-ruler Sakra, his queen like the divine Saki. Strong and calm of purpose as the earth, pure in mind as the water-lily, her name, figuratively assumed, Mâyâ, she was in truth incapable of class-comparison. On her in likeness as the heavenly queen descended the spirit and entered her womb. A mother, but free from grief or pain, she was without any false or illusory mind. Disliking the clamorous ways of the world, she remembered the excellent garden of Lumbini, a pleasant spot, a quiet forest retreat, with its trickling fountains, and blooming flowers and fruits. Quiet and peaceful, delighting in meditation, respectfully she asked the king for liberty to roam therein; the king, understanding her earnest desire, was seized with a seldom-felt anxiety to grant her request. He commanded his kinsfolk, within and without the palace, to repair with her to that garden shade; and now the queen Mâyâ knew that her time for child-bearing was come. She rested calmly on a beautiful couch, surrounded by a hundred thousand female attendants; it was the eighth day of the fourth moon, a season of serene and agreeable character.
Whilst she thus religiously observed the rules of a pure discipline, Bodhisattva was born from her right side, come to deliver the world, constrained by great pity, without causing his mother pain or anguish. As king Yu-liu was born from the thigh, as King Pi-t'au was born from the hand, as King Man-towas born from the top of the head, as King Kia-k'ha was born from the arm-pit, so also was Bodhisattva on the day of his birth produced from the right side; gradually emerging from the womb, he shed in every direction the rays of his glory. As one born from recumbent space, and not through the gates of life, through countless kalpas, practising virtue, self-conscious he came forth to life, without confusion. Calm and collected, not falling headlong was he born, gloriously manifested, perfectly adorned, sparkling with light he came from the womb, as when the sun first rises from the East.
Men indeed regarded his exceeding great glory, yet their sight remained uninjured: he allowed them to gaze, the brightness of his person concealed for the time, as when we look upon the moon in the heavens. His body, nevertheless, was effulgent with light, and like the sun which eclipses the shining of the lamp, so the true gold-like beauty of Bodhisattva shone forth, and was diffused everywhere. Upright and firm and unconfused in mind, he deliberately took seven steps, the soles of his feet resting evenly upon the ground as he went, his footmarks remained bright as seven stars.
Moving like the lion, king of beasts, and looking earnestly towards the four quarters, penetrating to the centre the principles of truth, he spake thus with the fullest assurance: This birth is in the condition of a Buddha; after this I have done with renewed birth; now only am I born this once, for the purpose of saving all the world.
And now from the midst of heaven there descended two streams of pure water, one warm, the other cold, and baptized his head, causing refreshment to his body. And now he is placed in the precious palace hall, a jewelled couch for him to sleep upon, and the heavenly kings with their golden flowery hands hold fast the four feet of the bed. Meanwhile the Devas in space, seizing their jewelled canopies, attending, raise in responsive harmony their heavenly songs, to encourage him to accomplish his perfect purpose.
Then the Nâga-râgas filled with joy, earnestly desiring to show their reverence for the most excellent law, as they had paid honor to the former Buddhas, now went to meet Bodhisattva; they scattered before him Mandâra flowers, rejoicing with heartfelt joy to pay such religious homage; and so, again, Tathâgata having appeared in the world, the Suddha angels rejoiced withgladness; with no selfish or partial joy, but for the sake of religion they rejoiced, because creation, engulfed in the ocean of pain, was now to obtain perfect release.
Then the precious Mountain-râga, Sumeru, firmly holding this great earth when Bodhisattva appeared in the world, was swayed by the wind of his perfected merit. On every hand the world was greatly shaken, as the wind drives the tossing boat; so also the minutest atoms of sandal perfume, and the hidden sweetness of precious lilies floated on the air, and rose through space, and then commingling, came back to earth; so again the garments of Devas descending from heaven touching the body, caused delightful thrills of joy; the sun and moon with constant course redoubled the brilliancy of their light, whilst in the world the fire's gleam of itself prevailed without the use of fuel. Pure water, cool and refreshing from the springs, flowed here and there, self-caused; in the palace all the waiting women were filled with joy at such an unprecedented event. Proceeding all in company, they drink and bathe themselves; in all arose calm and delightful thoughts; countless inferior Devas, delighting in religion, like clouds assembled.
In the garden of Lumbinî, filling the spaces between the trees, rare and special flowers, in great abundance, bloomed out of season. All cruel and malevolent kinds of beings, together conceived a loving heart; all diseases and afflictions among men without a cure applied, of themselves were healed. The various cries and confused sounds of beasts were hushed and silence reigned; the stagnant water of the river-courses flowed apace, whilst the polluted streams became clear and pure. No clouds gathered throughout the heavens, whilst angelic music, self caused, was heard around; the whole world of sentient creatures enjoyed peace and universal tranquillity.
Just as when a country visited by desolation, suddenly obtains an enlightened ruler, so when Bodhisattva was born, he came to remove the sorrows of all living things.
Mâra,91the heavenly monarch, alone was grieved and rejoiced not. The Royal Father (Suddhodana), beholding his son, strange and miraculous, as to his birth, though self-possessed and assured in his soul, was yet moved with astonishment andhis countenance changed, whilst he alternately weighed with himself the meaning of such an event, now rejoiced and now distressed.
The queen-mother beholding her child, born thus contrary to laws of nature, her timorous woman's heart was doubtful; her mind, through fear, swayed between extremes: Not distinguishing the happy from the sad portents, again and again she gave way to grief; and now the aged women of the world, in a confused way supplicating heavenly guidance, implored the gods to whom their rites were paid, to bless the child; to cause peace to rest upon the royal child. Now there was at this time in the grove, a certain soothsayer, a Brahman, of dignified mien and wide-spread renown, famed for his skill and scholarship: beholding the signs, his heart rejoiced, and he exulted at the miraculous event. Knowing the king's mind to be somewhat perplexed, he addressed him with truth and earnestness: "Men born in the world, chiefly desire to have a son the most renowned; but now the king, like the moon when full, should feel in himself a perfect joy, having begotten an unequalled son, (for by this the king) will become illustrious among his race; let then his heart be joyful and glad, banish all anxiety and doubt, the spiritual omens that are everywhere manifested indicate for your house and dominion a course of continued prosperity. The most excellently endowed child now born will bring deliverance to the entire world: none but a heavenly teacher has a body such as this, golden-colored, gloriously resplendent. One endowed with such transcendent marks must reach the state of Samyak-Sambodhi, or, if he be induced to engage in worldly delights, then he must become a universal monarch; everywhere recognized as the ruler of the great earth, mighty in his righteous government, as a monarch ruling the four empires, uniting under his sway all other rulers; as among all lesser lights, the sun's brightness is by far the most excellent. But if he seek a dwelling among the mountain forests, with single heart searching for deliverance, having arrived at the perfection of true wisdom, he will become illustrious throughout the world; for as Mount Sumeru is monarch among all mountains, or, as gold is chief among all precious things; or, as the ocean is supreme among all streams; or, as the moon is first among the stars; or, as the sun is brightest of all luminaries, so Tathâgata, born in the world, is the most eminent of men; his eyes clearand expanding, the lashes both above and below moving with the lid, the iris of the eye of a clear blue color, in shape like the moon when half full, such characteristics as these, without contradiction, foreshadow the most excellent condition of perfect wisdom."
At this time the king addressed the twice-born,92"If it be as you say, with respect to these miraculous signs, that they indicate such consequences, then no such case has happened with former kings, nor down to our time has such a thing occurred." The Brahman addressed the king thus, "Say not so; for it is not right; for with regard to renown and wisdom, personal celebrity, and worldly substance, these four things indeed are not to be considered according to precedent or subsequence; but whatever is produced according to nature, such things are liable to the law of cause and effect: but now whilst I recount some parallels let the king attentively listen:—Bhrigu, Angira, these two of Rishi family, having passed many years apart from men, each begat an excellently endowed son; Brihaspati with Sukra, skilful in making royal treatises, not derived from former families (or tribes); Sârasvata, the Rishi, whose works have long disappeared, begat a son, Po-lo-sa, who compiled illustrious Sûtras and Shâstras; that which now we know and see, is not therefore dependent on previous connection; Vyâsa, the Rishi, the author of numerous treatises, after his death had among his descendants Poh-mi (Vâlmîki), who extensively collected Gâthâ sections; Atri, the Rishi, not understanding the sectional treatise on medicine, afterwards begat Âtreya, who was able to control diseases; the twice-born Rishi Kusi (Kusika), not occupied with heretical treatises, afterwards begat Kia-ti-na-râga, who thoroughly understood heretical systems; the sugar-cane monarch, who began his line, could not restrain the tide of the sea, but Sagara-râga, his descendant, who begat a thousand royal sons, he could control the tide of the great sea so that it should come no further. Ganaka, the Rishi, without a teacher acquired power of abstraction. All these, who obtained such renown, acquired powers of themselves; those distinguished before, were afterwards forgotten; those before forgotten, became afterwards distinguished; kings like these and god-like Rishis have no need of family inheritance, and therefore the world need not regard those going before or following.So, mighty king! is it with you: you should experience true joy of heart, and because of this joy should banish forever doubt or anxiety." The king, hearing the words of the seer, was glad, and offered him increased gifts.
"Now have I begotten a valiant son," he said, "who will establish a wheel authority, whilst I, when old and gray-headed, will go forth to lead a hermit's life, so that my holy, king-like son may not give up the world and wander through mountain forests."
And now near the spot within the garden, there was a Rishi, leading the life of an ascetic; his name was Asita, wonderfully skilful in the interpretation of signs; he approached the gate of the palace; the king beholding him exclaimed, "This is none other but Brahmadeva, himself enduring penance from love of true religion, these two characteristics so plainly visible as marks of his austerities." Then the king was much rejoiced; and forthwith he invited him within the palace, and with reverence set before him entertainment, whilst he, entering the inner palace, rejoiced only in prospect of seeing the royal child.
Although surrounded by the crowd of court ladies, yet still he was as if in desert solitude; and now they place a preaching throne and pay him increased honor and religious reverence, as Antideva râga reverenced the priest Vasishtha. Then the king, addressing the Rishi, said: "Most fortunate am I, great Rishi! that you have condescended to come here to receive from me becoming gifts and reverence; I pray you therefore enter on your exhortation."
Thus requested and invited, the Rishi felt unutterable joy, and said, "All hail, ever victorious monarch! possessed of all noble, virtuous qualities, loving to meet the desires of those who seek, nobly generous in honoring the true law, conspicuous as a race for wisdom and humanity, with humble mind you pay me homage, as you are bound. Because of your righteous deeds in former lives, now are manifested these excellent fruits; listen to me, then, whilst I declare the reason of the present meeting. As I was coming on the sun's way, I heard the Devas in space declare that the king had born to him a royal son, who would arrive at perfect intelligence; moreover I beheld such other portents, as have constrained me now to seek your presence; desiring to see the Sâkya monarch who will erect the standard of the true law."