* 
 
 
 

 
 

 
 THE V^.\ 
 
 MORALITY 
 
 O F T H E 
 
 EAST; 
 
 IXTJACTED FROM THJC 
 
 KORAN of MOHAMMED: 
 
 DIGESTED UNDER ALPHABETICAL HEADS. 
 
 WITH AN INTRODUCTION, AND 
 OCCASIONAL REMARKS. 
 
 Unto every of yon have we given a law, and an open 
 path ; and, if God had pleafed, he had furely made you 
 <gie people ; but he hath thought fit to give you different 
 laws, that he might try you in that which he hath given 
 you refpeclively. Therefore ftrive to excel each other 
 in godd works ; unto God lhall ye all return, and then 
 will he declare unto you that concerning which ye have 
 difagreed. KoRAK, chap. v. 
 
 LONDON: 
 
 Printed for W. N i c o i l, in St. Paul's Church- 
 Yard. MDCCLXVI. 
 
 t Price Two Shillings, fewed.}
 
 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES
 
 V 
 
 INTRODUCTION. 
 
 IN order to form a proper judgment of 
 men and things, it will be incumbent 
 on us to generalize our ideas, to extend them 
 beyond the contemplation of our own 
 countrymen, the profeffors of the fame re- 
 ligious principles, and beyond local modes 
 of thinking : to mankind collectively, and 
 fubjects abftraciedly ; overlooking the feve- 
 ral denominations by which humankind are 
 broken into independent communities, and 
 feparate brotherhoods ; whether by the bar- 
 riers of nature, the policy of governments, 
 or meer obftinate tenacity of particular opi- 
 nions. 
 
 It is very natural for thofe who exercife 
 
 dominion over mankind, whether in a civil 
 
 or religious capacity, to purfue all fuch mea- 
 
 furcs as may tend to confirm and extend 
 
 B their 
 
 1616590
 
 2 INTRODUCTION. 
 
 their authority over their fubjecls j and no- 
 thing contributes more to thefe purpofes, 
 than a careful inculcation of fuch intellec- 
 tual or local prejudices, as may perpetuat* 
 exclufive chftin&ions, confirm parties in their 
 tenets of feparation, and by teaching them 
 direc"Uy or indirectly to deleft each other, 
 attach them the more clofely under their rc- 
 fpecYive leaders. However knowledge may 
 be reproached with puffing men up, it is ig* 
 norance that puffeth up zeal- 
 
 A perfuafion in favour of particular fy- 
 ftems of belief, has often no more founda- 
 tion than an internal evidence, and argu- 
 ments which carry no conviction with them 
 beyond a ridge of mountains, or a crofs a 
 river : moreover the common pleas urged in 
 favour of one, will frequently admit of be- 
 ing adapted with equal advantage to the 
 fupport of any other. Nor has there been 
 want of martyrs who have laid down their 
 lives in teftimony of their fincerity for all 
 opinions, even the moft contradictory : a 
 
 native
 
 INTRODUCTION. 3 V 
 
 liative of Rome, Paris, or London, might 
 by an education at Conftantinople, have 
 become a ftrenuous aflertor of the miffion of 
 Mohammdd j or by receiving his ideas at 
 Pekin, have rejedled all other legiflators and 
 prophets, in favour of Fohi and Confucius* 
 
 The coincidence of truth with utility, 
 and the reciprocal proof they afford of each 
 other, have been ftrongly infifted on by the 
 learned Bifhop of Gloucefter, in his Divine 
 Legation of Mofes. It follows, that fuch 
 truths which have no teft of utility to which 
 they may be brought, can be but of fmall 
 importance to mankind. Yet of this rta- 
 ture have been moft of thofe points, the 
 eftablifhine or rooting; out of which, have 
 fpread fo much horror and defolatiort in va- 
 rious parts of the earth. This in great mea- 
 fure arofe from a perfuafion of the univer- 
 fality of truth ; and a fond notion that the 
 true religion ought to he the only religion : 
 hence every one has ftrove, by all imagin- 
 able practice?, both fair and foul, (the end- 
 B 2 fane*
 
 4 INTRODUCTION. 
 
 fan&ifying the means, ) to be that uni- 
 verfal church. But, if their feveral dogmas 
 were to be eftimated by their means of pro- 
 pagation, on the good Bifhop's plan of utility 
 to mankind ; the probable refult is left to 
 the reader's conception. 
 
 An elegant writer has argued this point 
 of the required univerfality as the evidence 
 f a true religion, in a very ingenious man- 
 ner, as follows.-' On what incomprehen- 
 
 * fible plan, muft the wife Difpofer of all things 
 
 * proceed, to fuffer men thus to bewilder 
 ' themfelves in the labyrinths of error, and 
 from thence to plunge into the gulphs of 
 
 * wickednefs and mifery, when the leaft direc- 
 c tion from his omnipotent hand, would lead 
 ' them through the flowery paths of truth, 
 
 * to virtue and felicity ? Strange ! that he 
 
 * has not given them reafon fufficient to 
 ' perform this important office ! Stranger ! 
 < that if ever he condefcended to aflift that 
 
 * reafon with his infinite wifdom, even .the 
 
 * religion that refults from that fupernaturai 
 
 afliftance,
 
 INTRODUCTION. 5 
 
 * affiftance, fhould ftill be deficient in almoft 
 
 * every one of the principal requifites necef- 
 
 * fary toward accomplifhing the great and 
 
 * beneficent ends it was defigned for ! that 
 c it fhould want universality to render it im- 
 1 partial, authenticity to make it demonftra- 
 ble, perfpicuity to make it intelligible, and 
 
 * policy to make it ufeful to mankind : that 
 ' it fhould immediately have been corrupt- 
 ' ed, and from that corruption been pro- 
 ' dudive of all the mifery and wickednefs it 
 ' feemed calculated to prevent. But on exa- 
 c minationwe fhallfind, thatthefe evils, like 
 
 * all thofe of which we have before treated, 
 1 owe their exiftence to no defedt of good- 
 
 * neis or power in God, but to the imper- 
 
 * fe&ion of man, and their own neceffity : 
 4 that is, to the impracticability of giving a 
 4 perfect religion to an imperfect creature.'* 
 
 Whether this folution of the difficulty 
 will be fatisfattory to philofophers and pole- 
 
 * Origin of Evil. Letter VI. 
 
 B 3 rnics,
 
 $ INTRODUCTION. 
 
 mics, muft be left to philofophers and pole* 
 mics to determine. 
 
 Human nature is nearly the fame in all 
 places and at all times ; it is the education 
 fcreftowed on it, that ftamps the varieties be- 
 tween the antient and modern; and toge- 
 ther with an allowance for the influence of 
 climate, between the European and the Afi- 
 atic. Legiflative policy working upon na- 
 tional pride, has given rife to many parti- 
 cular miffions, and exclufive claims to the 
 favour of Heaven ; which have been fup- 
 ported by various means as circumftances 
 have dictated. But on whatever wild re- 
 veries they may have been founded, or how- 
 ever common fenfe may be infulted by their 
 rites and ceremonies ; the relative duties of 
 humanity have not fo often been miftaken, 
 at leaft within the circle of the votaries of 
 the fame perfuafion. Thefe being of ge- 
 neral concern, and having their foundation, 
 not in the fancy, but in our feelings ; man- 
 kind were not fo likely to be led aftray by 
 
 Ihe
 
 INTRODUCTION. j 
 
 the intoxications of heated imaginations with 
 regard to them ; efpecially when we reflect 
 that no community can fubfifi under a dif- 
 regard of matters of fuch immediate impor- 
 tance. 
 
 To form an impartial eftimate of the in- 
 trinfic merits of any religion, it may be 
 neceffary to pafs over all the fupernaturals 
 wherewith it is embellifhed, and recom- 
 mended to the feneration of its votaries ; 
 and to examine the tendency of thofe prac- 
 tical duties enjoined for the conduct of man 
 toward man : this is the infallible teft, the 
 golden rule, laid down by our Meffiah, and 
 brought home to the apprehenfions of thofe 
 to whom it is addreffed, by a familiar and 
 moft happy allufion. We are not only in- 
 vited to judge for ourfelves what is right;* 
 but are referred to a fruit tree as a guide to 
 our judgment: Do men gather grapes of 
 thorns , or figs of ' thijiks ? Even fo every good 
 
 * Luke xii. 57. 
 
 B 4 tree
 
 & INTRODUCTION. 
 tree bringetk forth good fruit : tut a corrupt 
 tree bringeth forth evil fruit ', Wherefore, by 
 their fruits ye Jhall know than* 
 
 It is hoped this publication may not be 
 mifconftrued, or mifreprefented, into a de- 
 fign to recommend Mohammedifm to Chrif- 
 tians ; or in any meafure to fet the Koran in 
 competition with the Holy Scriptures : God 
 be thanked we are not reduced to derive 
 our morals from any fuch fource; as, (not- 
 withftanding the reprefentations of the in- 
 genious gentleman juff, quoted) drinking the 
 waters of life from a purer ftream. The 
 only view was, by undergoing a piece of 
 drudgery, to prefent the public with what 
 may at leaft be efleemed a curiofity by num- 
 bers who might be difgufted with the toil of 
 acquiring it, viz. from a heap of jargon to 
 extract and throw into a concife view, the 
 moral maxims of an Arab, whofe dictates 
 have been received by fuch extenfive re- 
 gions, in the faireft and moil delightful 
 
 * Matt. vii. 16, 17, 20. 
 
 quarter
 
 INTRODUCTION. 9 
 
 quarter of the globe. May one farther mo- 
 tive be tolerated ? The operations of that 
 zeal, which is not according to knowledge, 
 are fo violent in fome, contrail the opera- 
 tions of the mind into fo narrow a circle, 
 and warp the judgment fo far from the 
 truth j that we ought to pray for that de- 
 gree of Laodicean lukewarmnefs, which 
 may preferve to us the free and perfect ufe 
 of our rational faculties : and there are 
 many fincere and well meaning people, to 
 whom it may be fome information, to find 
 that mufTulmen, although painted with fuch 
 fierce whifkers on fign pofis at inn doors, 
 are taught by their law, underftand, and 
 practice, the moral duties ; to a degree that 
 may fhame many who profefs a better re- 
 ligion : this compilation may therefore not 
 be without its ufe in extending that charity 
 of opinion toward our fellow creatures, 
 which is fo little underftood r though it con- 
 stitutes fo fundamental an article of the 
 chriftian religion, And now abide:h faith,
 
 to INTRODUCTION. 
 
 hope, charily, thefe three ; but the greateji $f 
 tbefe is charity.* 
 
 In faith and hope, the world may difagree ; 
 But all mankind's concern is charity. Pope. 
 
 Mohammed arofe at a moll convenient 
 time for a man of talents to give birth to a 
 new reform of religion. Born in the midft of 
 pagan darknefe, and monkifli barbarifm, re- 
 ligion was debafed to fuch a degree, as ren- 
 dered the dictates of that fubtil Arab really 
 fublime, when compared with the grofsnefs 
 of pagan idolatry on the one hand, and with 
 the then mixture of chriftian idolatry and 
 jargon on the other. Perhaps a more con- 
 cife clear and juft account of Mohammed 
 may not eafily be found or collected, than is 
 contained in the learned Moftieim's Ecclefi- 
 aftical Hiftory; with which we will there- 
 fore enrich our little compendium of his 
 morals. 
 
 A new and mod powerful enemy to the 
 ' Chriftian caufe ftarted up in Arabia A. D. 
 
 * I Cor. xiii. 13. 
 
 <6i2,
 
 INTRODUCTION. ir 
 
 * 612, under the reign of Heraclius. This 
 
 * was Mahomet, an illiterate man,* but en- 
 
 * dowed by nature with the moll flowing 
 
 * and attractive eloquence, and with a vaft 
 
 * and penetrating genius,f diflinguifhed alfo 
 
 * by 
 
 * * Mahomet himfelf exprefly declared, that he 
 ' was totally ignorant of all branches of learnr 
 c ing and fcience, and was even unable either to 
 
 * write or read : and his followers have drawn 
 
 * from this ignorance an argument in favour of 
 ' the divinity of his million, and of the religion 
 ' he taught. It is, however, fcarcely credible, 
 4 that his ignorance was fuch as it is here de- 
 ' fcribed, and feveral of his fel have called in 
 'queftion the declarations of their chief relat- 
 
 * ing to this point. See Chardin, Voyages en 
 1 Per/e, torn. iv. p. 33, 34. If weconfider that 
 
 * Mahomet carried on, for a confiderable time, 
 ' a fuccefsful commerce in Arabia, and the ad- 
 ' jacent countries, this alone will convince us, 
 ' that he mult have been, in fome meafure, in- 
 ' (trucked in the arts of reading, writing, and 
 ' arithmetic, with the knowledge of which a 
 ' merchant cannot difpenfe.' 
 
 f ' The writers, to whom we are indebted for 
 ' accounts of the life and religion of Mahomet, 
 
 * are enumerated by Fabricius, in his DeleSut et 
 
 ' Syllabus
 
 12 INTRODUCTION. 
 
 ' by the advantages he enjoyed from the 
 
 * place of his birth, which added a luftre 
 
 * to his name and his undertaking*. This 
 4 adventurous impoftor declared publickly* 
 
 * that he was commiflioned, hy God, to de- 
 
 * ftroy polytheifm and idolatry, and then tor 
 
 * reform, full the religion of the Arabians 
 
 * and afterwards the Jewifh and ChriuMan 
 ' worfiiip. For thefe purpofes he delivered 
 
 * a new law, which is known by the name 
 
 * of the Koran,* or Alcoran; and having 
 
 * gained 
 
 1 Syl/alut argumentor. p o re i.a'e >'elj<r, Chrifii- 
 
 * arte, cap. 1. p. 733. To wriich we mav a :d, 
 ' Boulainviiliers, P'ie de Mahmst, publiilied at 
 
 * London, in gvo, in the tear 1730, and which 
 
 * deierves rather the character of a rom mce, than 
 ' cf a hiitory. Gagnier, t'ie de Mabsm t, print- 
 ' ed at Amilerdani, in two vo'umss in Bvo, in 
 ' 1732, and commendable Lota for the learning 
 
 * and candour with whkh it appeals to have been 
 ' compofed ; and, above 5' i, the moil learned 
 
 * and judicious Sale's Preliminary Dil\ourj! % pre- 
 
 * fixed to his Englijb traxfatiuu of thi Kuiun, z. 
 
 * * For an account of the Koran, fee princi- 
 
 * pally the learned Sale': i';e:acc ;o his rn-liih 
 
 u n.-
 
 INTRODUCTION. 13 
 
 1 gained feveral victories over his enemies,- 
 4 he compelled an incredible multitude of. 
 
 * perfpns, both in Arabia and the neighbour- 
 
 * ing nations to receive his dodlrine, and 
 
 * range themfelves under bis ftandards. 
 ' Elated with this rapid and unexpected fuc- 
 
 * cefs, he extended yet further his ambitious 
 ' view?, and formed the vaft and arduous 
 
 * protect of founding an empire. Here 
 
 * again, fucctfs crowned his adventurous 
 
 * efforts ; and his plan was executed with 
 
 * fuch intrepidity and impudence, that he 
 
 * died maOer of ail Arabia, bcfide feveral 
 ' adjacent provinces. 
 
 * It is, perhaps, impoflibleat this time, to 
 1 form fuch an accurate judgment of the cha- 
 
 * racier, views, and conduct of Mahomet, 
 
 * as wou!d entirely fatisfy the curiofity of a 
 
 * tranflation of that work. See alfo Vertot's Dif- 
 
 * tu-r-s J r V Ac ran, which is fubjoined to the 
 thiid volume of his Hijiory of the Knights of 
 
 * Maita, and Chardin's Voyages en Perf, torn. 
 
 * ii. p. 281.' 
 
 * fasacious
 
 i 4 INTRODUCTION. 
 
 ' fagacious inquirer after truth. To give 
 
 * entire credit to the Grecian writers in this 
 
 * matter, is neither prudent nor fafe, fince 
 
 * their bitter refentmentagainft this hoftilein- 
 ' vader led them to invent, without fcruple or 
 
 * hefitation, fables and calumnies to blacken 
 ' his character. The Arabians, on the other 
 ' hand, are as little to be trufted to; as their 
 ' hiftorians are deftitute of veracity and can- 
 
 * dour, conceal the vices and enormities of 
 ' their chief, and reprefent him as the mod 
 ' divine perfon that ever appeared upon earth, 
 
 * and as the beft gift of God to the world. 
 ' Add to this, that a confiderable part of Ma- 
 
 * hornet's life, and indeed that part of it that 
 ' would be the mo ft proper to lead us to a true 
 c knowledge of his character, and of the 
 ' motives from which he acted, is abfolutely 
 
 * unknown. It is highly probable, that he 
 
 * was fo deeply affected with the odious and 
 
 * abominable fuperftition which difhonoured 
 
 * his country, that it threw him into a cer- 
 
 * tain fanatical difordcr of mind, and made 
 
 8 * him
 
 INTRODUCTION. 15 
 
 * him really imagine that he was fuperna* 
 
 * turally commiffioned to reform the religion 
 of the Arabian*, and to reftore among them 
 
 * the worfhip of one God. It is, however, 
 
 * at the fame time undoubtedly evident, that, 
 
 * when he faw his enterprize crowned with 
 
 * the defired fuccefs, he made ufe of impi- 
 
 * ous frauds to eftablifh the work he had fo 
 ' happily begun, deluded the giddy and cre- 
 
 * dulous multitude by various artifices, and 
 c even forged celeftial vifions to confirm his 
 ' authority and remove the difficulties that 
 
 * frequently arofe in the courfe of his af- 
 
 * fairs. This mixture of impofture is, by 
 6 no means, incompatible with a fpirit of 
 
 * enthufiafm ; for the fanatic, through theun- 
 6 guided warmth of zeal, looks often upon 
 
 * the artifices, that are ufeful to his caufe, 
 
 * as pious and acceptable to the fupreme 
 4 being, and therefore deceives when he can 
 c do it with impunity.* The religion which 
 
 * Mahomet
 
 i6 INTRODUCTION. 
 
 Mahomet taught is certainly different from 
 
 * what it would have been, if he had met 
 f with no oppofition, in the propagation of 
 
 * his opinions. The difficulties he had to 
 
 * encounter obliged him to yield, in fome 
 
 * refpe&s, to the reigning fyftems ; the ob- 
 J ftinate attachment of the Arabians to the 
 ' religion of their anceftors on the one hand, 
 
 * and the fond hope of gaining over to 
 
 * his caufe both the Jews and Chriftians or 
 ' the other, engaged, no doubt, this fanati- 
 ' cal impoftor to admit into his fyftem feve- 
 
 * ral tenets, which he would have rejected 
 
 * without hefitation, had he been free from 
 ' the reftraints of ambition and artifice. 
 
 * ' This, methink,s, is the bed way of ad- 
 ' jufting the controversy that has been carried on 
 
 * by fome learned men upon this curious quefliou, 
 
 * <viz. Whether Mahomet was a fanatic, or an 
 
 * impoflor. See Bayle's Diclionary, at the article 
 Mahomet. Ockleys's Conqueft of Syria, Per.. 
 
 * fia, and Epybt by the Saracens, Vol. I. p. 62. 
 
 * Sale's Preface to his translation of the Alco- 
 
 * ran, 2. 
 
 7 Thc
 
 INTRODUCTION. 17 
 
 e The rapid fuccefs, which attended the 
 ' propagation of this new religion, was ow* 
 ' ing to caufes that are plain and evident, 
 
 * and muft remove, or rather prevent, our 
 1 furprize, when they are attentively confi- 
 
 * dered. The terror of Mahomet's arms, 
 
 * and the repeated victories which were gain- 
 
 4 ed by him and his fuccefTors, were, no 
 
 * doubt, the irrefiftible argument that per- 
 
 5 fuaded fuch multitudes to embrace his re- 
 
 < ligion, and fubmit to his dominion. Be- 
 
 * fides, his law was artfully and marvelloufly 
 
 < adapted to the corrupt nature of man ; 
 
 < and, in a more particular manner, to the 
 4 manners and opinions of the eaftern na- 
 
 < tions, and the vices to which they were 
 ' naturally addicted ; for the articles of faith 
 ' which it propofed were few in number, 
 ' and extremely fimple; and the duties it re- 
 ' quired were neither many, nor difficult, 
 nor fuch as were incompatible with the em- 
 
 * pire of appetites and paffions *. It is to be 
 
 * * See-Reland, De relioione Mahumedica. 
 
 * Sale's Preliminary D-fcourf ( .' 
 
 C * obferve^
 
 18 INTRODUCTION. 
 
 ' obferved farther, that the grofs ignorance, 
 ' under which the Arabians, Syrians, Perfians, 
 4 and the greateft part of the eaftern nation*, 
 4 laboured at this time, rendered many an 
 4 eafy prey to the artifice and eloquence of 
 4 this bold adventurer. To thefe caufes of 
 
 * the progrefs of Mahometifin, wc may add the 
 
 * bitter difTentions and cruel animofktes that 
 1 reigned among the Chuflian feels, particular- 
 4 ly the Greeks, Neftorians, Eutychian?, and 
 
 * Monophyfites, difTentions that filled a great 
 ' part of the eaft with carnage, aflaflina- 
 ' tion, and fuch deteftable enormities, as 
 
 * rendered the very name of Cnriftianity odi- 
 4 ous to i any. We might add here, that the 
 4 Monophyfites and Neftorians, full of re- 
 ' fentment ag^inft the Greeks, from whom 
 4 they had fuffered the bittereft and moft in- 
 ' jurious treatment, afHfied the Arabians in 
 ' the conqueff. of feveral provinces * s into 
 
 * * See Ockleys's Gonqueh cfSyta rerf,i,a-d 
 1 Egypt by thi Si. re cms, the firit part cf vvhicii vvus 
 4 publithed at LonJon/xa the year i?cS, and the 
 f fcco;;d in 17 i~.' 
 
 * which,
 
 INTRODUCTION. 19 
 
 ' which, of confequence, the religion of 
 
 * Mahomet was afterwards introduced. 
 
 * Other caufes of the fudden progrefs of that 
 ' religion, will naturally occur to fuch as 
 ' confider attentively its fpirit and genius, 
 
 * and the (late of the world at this time. 
 
 ' After the death of Mahomet, which 
 
 4 happened A. D. 632, his followers, led on 
 
 * by an amazing intrepidity, and a fanati- 
 ' cal fury, and affifted, as We have already 
 
 5 obferved, by thofe Chriftians whom the 
 c Greeks had treated with fuch feverity, ex- 
 
 * tended their conquefts beyond the limits of 
 ' Arabia, and fubdued Syria, Perfia, Egypt, 
 
 * and other countries under their dominion. 
 c On the other hand, the Greeks exhaufted 
 
 * with civil difcords, and wholly occupied 
 ' by inteftine troubles, were unable to flop 
 
 * thefe intrepid conquerors in their rapid 
 
 * career. 
 
 ' For fome time thefe enthufiaftic invaders 
 
 6 ufed their profperity with moderation, and 
 treated the Chriftians, and particularly 
 
 C 2 ' thofe
 
 20 INTRODUCTION. 
 
 * thofe among them who rejected the decrees 
 of the councils of Ephefus and Chalcedon, 
 with the utmoft indulgence and lenity. 
 < But as an uninterrupted courfe of fuccefs 
 
 * and profperity, renders too generally cor- 
 ' rupt mortals infolent and imperious, fo 
 ' the moderation of this victorious feci de- 
 ' generated by degrees, into feverity ; and 
 
 * they treated the Chriftians, at length, ra- 
 ' ther like flaves, than citizens, loading them 
 c with unfupportable taxes, and obliging 
 4 them to fubmit to a variety of vexations 
 ' and oppreffive meafures. 
 
 ' The progrefs, however, of this trium- 
 
 * phant fet received a confiderable check by 
 ' the civil difTenfions which arofe among 
 
 * them immediately after the death of Ma- 
 ' hornet. Abubeker and Ali, the former 
 ' the father-in law, and the latter the fon- 
 
 * in-law, of this pretended prophet, afpired 
 ' both to fucceed him in the empire which 
 
 * be had eredted. Upon this arofe a tedious 
 ' and cruel contefT, whofe flame reached to 
 
 ' fucceed-
 
 INTRODUCTION. 21 
 
 * fucceeding ages, and produced that fchifm 
 ' which divided the Mahometans into two 
 8 great factions, whofe reparation not only 
 1 gave rife to a variety of opinions and rites, 
 
 * but alfo excited the implacable hatred, and 
 ' the moft deadly animofities. Of thefe 
 c factions, the one acknowledged Abubeker 
 
 * as the true calif, or fucceflbr of Mahomet, 
 ' and its members were diftinguifhed by the 
 
 * name of Sonnites j while the other adher- 
 
 * ed to Ali, and were known by the title 
 ' of Schiites *. Both however adhered to the 
 ' Alcoran as a divine law, and the rule of 
 
 * faith and manners j to which, indeed, the 
 ' former added, by way of interpretation, 
 
 * the fonna, i. e. a certain law which they 
 c looked upon as defcended from Mahomet 
 
 * by oral tradition, and which the Schiites 
 
 * refufed to admit. Among the Sonnites, 
 ' or followers of Abubeker, we are to 
 
 * See Reland, De rel'tglone Turcica, lib. i. p. 
 36. 70. 74. 85. Chardin's Voyage en Perfe, torn. 
 ii. p. 236. 
 
 C 3 * reckon
 
 22 INTRODUCTION,' 
 
 * reckon the Turks, Tartars, Arabians, Af- 
 1 ricans, and the greateft part of the Indian 
 ' Mahometans; whereas the Perfians, and 
 c the fubjefts of the Grand Mogul are gene- 
 
 * rally confidered as the followers of Ali; 
 ' though the latter indeed feem rather to ob- 
 4 ferve a ftricl: neutrality in this conteft. 
 
 ' Befides thefe two grand factions, there 
 e are other fubordinate feels among the Ma- 
 ' hometans, which difpute with warmth con- 
 4 cerning feveral points of religion, though 
 ' without violating the rules of mutual tole- 
 ' ration *. Of thefe feels there are four, 
 
 * which far furpafs the reft in point of repu- 
 
 * tation and importance f .' 
 
 When we confider the malignant zeal 
 which (o frequently poifons the pens engag- 
 ed in church-hiftory and controverfy, the 
 
 * ' For an account of the Mahometan feels, fee 
 ' Hottinger. hijior. Orient, lib. ii. cap. vi, p. 
 '340. Ricaut, Etat. de P Empire Ottoman., livr. 
 ' ii. p. 242. Chdrdin's Fojages en Perfe, torn. ii. 
 
 * p. 236. Sale's Preliminaiy Difcour/e, 8.' 
 
 f Moiheim's Ecckf, Hfi. vol. i. p. 313- 
 
 candid
 
 INTRODUCTION. 23 
 
 candid manner of this gentleman, calls for a 
 remark. To this account of Mohammed, 
 we will add from the teftimony of Mr. Sale, 
 the Mohammedan notion of the Deity ; 
 which fome perhaps may be heterodox 
 enough to think molt unexceptionable in that 
 very article on which an exception to it is 
 founded. 
 
 * That both Mohammed, and thofe 
 c among his followers, who are reckoned 
 ' orthodox, had, and continue to have, jufV 
 ' and true notions of God and his attributes, 
 1 (always excepting their obltinate and impi- 
 < ous rejecting of the Trinity) appears fo 
 ' plain from the Koran itfelf, and all the 
 ' Mohammedan divines, that it would be \ok 
 4 of time to refute thofe who fuppofe the 
 God of Mohammed to be different from 
 the true God *.' 
 
 To the fame import alfo is the following 
 paflage from a refpedhble French writer, to 
 
 * Prelim. Difcourfe, 4. p_, 03, 
 
 C 4. whole
 
 24 INTRODUCTION. 
 
 whofe other learning was joined a perfonal 
 knowledge of the Ottomans. 
 
 ' Of all falfe religions, the Mahometan is 
 ' the moft dangerous, becaufe it not only 
 *> flrongly flatters the fenfes, but in many 
 ' points alfo agrees with Chriftianity. Ma- 
 
 * hometifm is founded on the knowledge of 
 c the true God, the Creator of all things, 
 ' upon the love of our neighbour, the purifi- 
 
 * cation of the body, and a quiet peaceable 
 ' life. It abhors idols, and the worlhip of 
 
 * them is ftri&ly prohibited *.' 
 
 Indeed Mohammed appears to have been 
 a zealous aflerter of the unity of Deity ; 
 taking frequent occafion throughout the 
 Koran to infift on it as the fundamental 
 point of religion, and to denounce fevere 
 vengeance againft thofe who aflbciate other 
 names or relations with God. If it may be 
 pardonable to indulge a little in conjecture, 
 it may not appear perhaps the moft abfurd 
 
 * Tournefcrt's Voyages, Englifh edition, 
 vol II. p v . 282. 
 
 that
 
 INTRODUCTION. 25 
 
 that has been hazarded, when we reflect how 
 extenfive the fpread of Mohammedifm has 
 been, if we attribute fomewhat of that refor- 
 mation from Romifh idolatry, the feeds 
 of which continued taking root, long before 
 they were cultivated for political purpofes; 
 to the indirect influence of the doctrine of 
 the unity of the great God of the univerfe, 
 who is truly, if, in an erroneous manner, the 
 pure object of eaftern adoration. That this 
 conjecture may not be laughed out of counte- 
 nance, without fomething farther being urg- 
 ed to apologife for making it ; the reader isre- 
 quefted to confider, that while the Chriftian 
 world were daily worfhipping and eating their 
 God in the form and fubftance of a cake; 
 while they were debafmg and wafting their 
 rational powers on fcholaftic fubtilties, found- 
 ed in abfurdity ; the Afiatics adored a God 
 whom they were taught to conceive in thefe 
 terms ' God ! there is no God but he ; the 
 
 * living, the felf-fubfifting; neither flumber 
 
 * nor fleep feizeth him ; to him belongeth 
 
 * what-
 
 26 INTRODUCTION. 
 
 * whatfoever is in heaven, and on earth. Who 
 
 * he is that can intercede with him, but 
 ' through his good pleafure ? He knoweth 
 ' that which is pair, and that which is to 
 
 * come to them, and they (hall not compre- 
 ' hend any thing of his knowledge, but fo 
 
 * far as he pleafeth. His throne is extended 
 
 * over heaven and earth, and the preferva- 
 ' tion of both is no burthen unto him. He 
 ' is the high, the mighty *.' Thefe are ex- 
 preflions which muft ftrike with their fubli- 
 mity, even thofe who defpife the Arabian 
 apoftle that dictated them. 
 
 Were it neceffary to enter into a compa- 
 rifon between the Mohammedan fyftem and 
 popery, a thinking man would not hefitate 
 long in deciding to which the preference was 
 due: for to inftance only in another parti- 
 cular ; whereas the penances and atone- 
 ments for fins in the latter, are chiefly di- 
 rected to ufelefs rituals, and unprofitable 
 
 * Koran, chap. ii. vol, \, p, 47. 
 
 mortif>
 
 INTRODUCTION. 27 
 
 mortifications; the expiations of the for- 
 mer have generally a benevolent direction to 
 the good of fociety; as to the freeing the 
 captive, to feeding and cloathing the hun- 
 gry, &c. See fome inftances of this kind, 
 under the articles Murder, Oaths, &c. 
 befide other inftances which do not come 
 fo directly under our view. 
 
 That the more northern nations have im- 
 proved fo happily this firft principle of theo- 
 logy, which dawned on them through the 
 Mohammedan fyftem ; and perhaps aflifted 
 them in recovering and refining the Chrif- 
 tian religion from the rubbifh under which 
 it was overwhelmed by craft and ignorance, 
 may be partly accounted for from thofe prin- 
 ciples which will equally explain why they 
 have afferted and maintain, the natural and 
 civil rights of mankind, in a greater or lefs 
 degree, while the foft nations of the eaft, 
 .continue from century to century the difpi- 
 rited fubjedts to an abfalArte-attd^ed defpo^ 
 
 Mud}
 
 28 INTRODUCTION. 
 
 Much having been faid relating to the 
 fenfuality of Mohammed's paradife, it may 
 not be difagreeabie to the reader to fee from 
 the Koran one of the beft connected defcrip- 
 tions of it. 
 
 * When the inevitable day of judgment 
 
 fhall fuddenly come, no foul (hall charge 
 
 ' the prediction of its coming with falfe- 
 
 ' hood : it will abafe fome, and exalt others. 
 
 * When the earth fhall be fhaken with a 
 c violent (hock ; and the mountains fhall be 
 
 * darned in pieces, and fhall become as duft 
 
 * (battered abroad ; and ye (hall be feparated 
 
 * into three diftint, clafTes : the companions 
 ' of the right hand, (how happy fhall the 
 ' companions of the right hand be !) and the 
 ' companions of the left hand; (how mifer- 
 ' able fhall the companions of the left hand 
 'be!) and thofe who have preceded others 
 ' in the faith, (ball precede them to para- 
 
 * dife. Thefe are they who fhall approach 
 
 * near unto God : they fhall dwell in gar- 
 ' dens of delight: (there fhall be many of the 
 
 * former
 
 INTRODUCTION. 29 
 
 * former religions, and few of the laft.) 
 4 Repofing on couches adorned with gold 
 
 * and precious ftones ; fitting oppofite to one 
 
 * another thereon. Youths which (hall con- 
 ' tinue in their bloom for ever, (hall go 
 ' round about to attend them, with goblets 
 
 * and beakers, and a cup of flowing wine: 
 
 * their heads (hall not ake by drinking the 
 
 * fame, neither fhall their reafon be difturb- 
 ' ed : and with fruits of the forts which they 
 4 (hall chufe, and the flefli of birds of the 
 
 * kind which they (hall defire. And there 
 
 * fhall accompany them fair damfels, having 
 
 * large black eyes, refembling pearls hidden 
 
 * in their fhells, as a reward for that which 
 4 they fhall have wrought. They (ball not 
 
 * hear therein any vain difcourfe, or any 
 ' charge of fin, but only the falutation, 
 
 * Peace ! Peace ! And the companions of 
 
 * the right hand, (how happy fhall the cora- 
 4 panions of the right hand be !) fhall have 
 
 * their abode among lote trees, free from 
 4 thorns, and trees of mauz, loaded regulaily 
 
 6 4 with
 
 3 o INTRODUCTION. 
 
 ' with their produce from top to bottom ; 
 4 under an extended fhade, near a flowing 
 ' water, and amidft fruits in abundance, 
 
 * which mall not fail, nor (hall be forbidden 
 
 * to be gathered : and they fhall repofe them- 
 c felves on lofty beds. Verily we have 
 
 * created the damfels of paradife by a pecu- 
 < liar creation : and we have made them 
 ' virgins beloved by their hufbands, of equal 
 
 * age with them ; for the delight of the com- 
 4 panions of the right hand *.' 
 
 The heaven declared in our Scripture is 
 infinitely more refined and pure from carnal 
 delights than this of the Koran ; but for 
 that very reafon, not fo well calculated to 
 attract mankind in general. We are there 
 told that in heaven none is either married, 
 or given in marriage f. It is not directed 10 
 our feelings, but to our underftandings, pro- 
 fefTedly abftracled from all worldly objects; 
 and even from ourfelves, as imperfect be- 
 
 * IT 
 
 Koran, ch. 56. -j- Ma't. xxii. 3c. 
 
 4 ings
 
 INTRODUCTION. 31 
 
 ings; corruption being then to put on in- 
 corruption *. This it was that gave a certain 
 theatrical genius, admirably fuited to an ac- 
 ceptance of Mohammed's promifes, the op- 
 portunity to pafs his well known profane jeft 
 on it. The great publifher of our religion did 
 notpurpofe to captivate the defires of men 'in 
 their corrupt unregenerate ftate, and there- 
 fore gives them to underftand s that as fuch 
 they were not heirs of the promifes ; and 
 that firait is the gate., and narrow is the way, 
 which leadeth unto life, and few there be that 
 find it -f ; for few men reafon fo well as to 
 apprehend the excellence and fublimity of 
 joys they do not feel. 
 
 Mohammed on the other hand, enfured 
 the affections of his followers, by fuiting 
 bis promifes more to their feelings as men ; 
 and though the fanction of punifhment is 
 nearly alike in both, he has opened a broad 
 way to their expectations, and many there b 
 
 * 1 Cor. xv. 42, &c. t Matt. vii. 14. 
 
 who
 
 32 INTRODUCTION. 
 
 who travel therein. But let us in charity 
 hope that it will not lead to deftru&ion, thofe 
 fincerely upright muflulmen, whofe conduct 
 may (hew that they underftand what they owe 
 to their fellow creatures, though they may 
 be milled in their apprihenfions as to mat- 
 ters which even Chriftians do not in all re- 
 fpedb agree concerning. Surely while we 
 revere our Bible, we muft believe there is 
 fome truth and meaning in paflages which 
 extend the mercy of God as far as the fun 
 extends its rays, or the mowers refrefh the 
 earth. 
 
 What dth the Lord require of thee, but to 
 do jujily, and to love mercy, and to walk hum- 
 bly with thy God *. Of a truth God is no 
 refpecler ofperfons ; but in tvery nation, he that 
 feareth him, and workeih rigbteiufnefs, is ac~ 
 eepted with him f. 
 
 Reflexions on the obvious difparity every 
 where obfervable, between precept and prac- 
 
 *Micahv\ 8. f AQsx, 34,35. 
 
 tice,
 
 INTRODUCTION. 33 
 
 tice, are too trite to be infifted on now 
 as new obfervations; nor will they appear 
 peculiarly applicable on the prefent occafion. 
 The Koran directs what true muflulmen 
 ought to be; travellers will inform us what 
 they are: and if we confult Mr. Tournefort, 
 a perfon of known talents and unimpeached 
 veracity, who travelled through great part 
 of the Levant on botanical refearches, at the 
 command of Louis XIV. we fhall be en- 
 abled to conceive fome idea of the prefent 
 ftate of the government, religion, and pri*- 
 vate manners of the Turks, (who, though 
 not the only muflulmen, are the mod diftin- 
 guifhed part of them) from a&ual obferva- 
 tions, on which we may fafely rely. 
 
 The ottoman government is very well 
 characterized by M. Tournefort in the fol- 
 lowing pafTages ; by which it will appear how 
 necefTary it is in our prefent enquiry to 
 diftinguifli between the government and the 
 
 people. 
 
 D Thofe
 
 3+ INTRODUCTION. 
 
 ' Thofe, who do not reflect on the origi- 
 nal of this empire, difcern at firft fight, that 
 
 * the Turkifti government is extremely fe- 
 ' vere, and almoft tyrannical ; but if we con- 
 
 * fider that it began in war, and that the firft 
 
 * Ottomans were,from father tofon, the moft 
 
 * formidable conquerors of their age, we (hall 
 not be furprifed, that they fet no other limit! 
 
 * to their power than merely their will. 
 
 ' Could it be expected that princes, who 
 
 * owed their greatnefs folely to their arm?, 
 
 * fhould divert themfelves of their right of 
 e conqueft, in favour of their flaves ? It is 
 ' natural for an empire which is founded in a 
 
 * time of peace, and the people of which make 
 c choice of a chief to govern them, to be mild 
 and gentle, and the authority of it may, in 
 a manner, be divided and fhared ; but th 
 ' firft Sultans owed their promotion purely to 
 4 their own valour, and being full of maxims 
 of war, affected to have a blind obedience, 
 ' to punifh with feverity, and to keep their 
 ' Xiibje&s under an inability tg revolt; and in 
 
 2 a word.,
 
 INTRODUCTION. 35 
 
 * a word, to be ferved only by perfons who 
 
 * flood indebted to them for their fortune, 
 ' whom they could advance without jealoufy, 
 c and crufh without injuftice *. ,; 
 
 Thus much may fuffice, as to the maxims 
 on which this empire was firft founded, and 
 ftill fubfifts ; the effects of it will not be dif- 
 ficult to Conceive. 
 
 ' 1 hough the Turks, fays M. Tourne- 
 ' fort, imagine God gives prudence, and tb 
 c other neceftary talents, to thofe whom the 
 4 Sultan raifes to high employments ; experi- 
 ' ence often teflifies the contrary. What 
 ' capacity can pages have, who are trained up 
 
 * among eunuchs, who treat them with the 
 
 * baftinado for fo long a time ? Would it no(; 
 
 * be better to promote youth by degrees, in 
 
 * an empire where no regard is had to birth 
 
 * Befide, thefe officers pafs at a ftep, from a 
 
 * ftate of the utmoft uneafinefs and conftrainr, 
 
 * to fuch an extraordinary liberty, that it is 
 
 * Tournefort's Voyages, vol, ii. p. 228. 
 
 D 2 impoffible
 
 36 INTRODUCTION. 
 
 4 impoffible they (hould not let loofe their 
 ' paffions ; and yet they are entrufted with 
 ' the government of the moft important pro- 
 
 * vinces-. As they have neither abilities nor 
 experience to perform the duties of their 
 ' charge, they truft to their deputies, who arc 
 ' commonly great robbers, or fpies of the 
 
 * grand Vifier, to fend him an account of 
 6 their conduct. Thefe new governors are 
 c forced alfo to pafs through the hands of 
 ' the Jews ; for as they have nothing when 
 c they come from the Seraglio, they have re- 
 
 * courfe to thofe ufurers, who lead them to 
 ' all manner of rapine and extortion. This 
 
 * evil would not be fo extreme, if they would 
 c be content to receive it again by little and 
 
 * little ; but as they are afraid every moment 
 < the BafTa fhould be ftrangled or removed, 
 
 * they never let a debt grow old, and the 
 people muft be fqueezed to repay them*.' 
 
 Under fuch circumftances it is evident 
 that nothing can be permanent at the Otto- 
 
 * Tournefort's Voyages, vol. ii. p. 242. 
 
 man
 
 INTRODUCTION. % 7 
 
 man Porte, and that it is a wheel incef- 
 fantly turning *. Such is the government 
 of a prince, whofe { empire extends from the 
 Black Sea to the Red Seaj who has thebet- 
 c ter part of Africa ; is matter of all Greece, 
 ' and even to the frontiers of Hungary and 
 
 * Poland j and who, in fhort, can boaft, that 
 ' his predeceflbrs or their grand Vifiers, have 
 
 * befieged the capital of the weftern empire, 
 
 * and have left only thegulph of Venice be- 
 ' tween their dominions and Italy f/ 
 
 From the fight of the wolves, let us now 
 eafe our akeing eyes, by contemplating the 
 more placid manners of the fheep; or, to drop 
 the figure; from characters, which would 
 make us deteft human nature, let us, as is 
 jour intereft, turn to the fairer fide, and 
 endeavour to reconcile ourfelves with it 
 again : nor to do this, need we feek far- 
 ther than amongft the people of whom we 
 are now treating. With regard to their 
 religion, M. Tournefort agrees with what 
 
 * Tourn, Voy. p. 206: f Id. p. 230, 
 
 D 3 we
 
 * INTRODUCTION. 
 
 we have already feen; and fays ' The 
 
 * only article of faith the Mahometans have, 
 is, that there is but one God, and that Ma- 
 
 * hornet is the mefTeno-er of God. As to the 
 ' commandments, the Turks reduce them to 
 five. I. To pray five times in a day. II. To 
 
 * faft in Lent, [or their month of Ramadan.] 
 
 * III. To give alms, and do works of cha- 
 
 * rity. IV. Togo in pilgrimage to Mecha. 
 
 * V. To fuffer no filth upon their body. 
 ' There are four other points added, but not 
 
 * as abfolutely neceflary to falvation. i. To 
 
 * keep Friday a fabbath. 2. To be circum- 
 
 * cifed. 3. To drink no wine. 4. Not to 
 
 * eat fwine's flefh, nor things ftrangled *. 
 ' They believe alfo that their prayers will 
 
 * not be heard, unlefs they firft refolve firmly 
 ' to forgive their enemies. It is for this rea- 
 "* fon that they never letaFriday pafs without 
 
 * making a hearty reconciliation; and hence 
 ' it is, that we never hear of any detraction 
 
 * or injury among the Turks f.' 
 
 * Tourn. Voy, p. 285. f Id. p. 296. 
 
 Where
 
 INTRODUCTION. $9 
 
 Where their theological afiumptions are 
 fo few and fimple, and where, in confe- 
 rence, fuch ftrefs is laid on good works; 
 there, if any where, we may expet to fee 
 the duties of humanity cultivated in an efpe- 
 cial manner; and if the difference of reli- 
 gious fentiments will not permit us to re- 
 fpect them as brothers in Chriff, we (hall 
 be obliged to allow them at leaft the charac- 
 ter of being good Samaritans *. - 
 
 We are told, that * befide private alms, 
 
 * there is no nation which expends more upon 
 
 * public foundations than the Turks. Even 
 ' they who have but a moderate fortune leave 
 4 fomething after their death, to maintain a 
 c man to give water in the fummer heats to 
 
 * drink to paffengers, as they go along by the 
 'place where they are buried. Nor, (conti- 
 
 * nues M. Tournefort) do I queftion but they 
 
 * would alfo have ordered veffels of wine, 
 .,' if Mahomet had not forbidden the ufe of 
 
 * Luke x. 30, &c. 
 
 D 4 c it/
 
 4 INTRODUCTION. 
 
 * it *.' ' The fick vifit the prifons, to dif- 
 ' charge thofe who are arretted for debt : 
 
 * they are very careful to relieve perfons who 
 ' are bafhfully afhamed of their poverty. 
 ' How many families may one find, who 
 ' have been ruined by fires, and are reftored 
 ' by charities ! They need only prefent 
 ' themfelves at the doors of the mofques : 
 ' they alfo go to their houfes to comfort the 
 
 * afflicted. The difeafed, and they who have 
 ' the peftilence, are fuccoured by their neigh- 
 ' hour's purfe, and the parifh funds. For the 
 ' Turks, as Leunclavius obferves fet no 
 4 bounds to their charities. They lay out 
 c money for repairing the high ways, and 
 
 * making fountains for the benefit of pa/Ten- 
 ' gers j and build hofpitals, inns, baths, 
 ' bridges, and mofques f. 
 
 ' As charity and love of our neighbours 
 ' are the mod efTential points of the Maho- 
 ' metan religion, the high-ways are generally 
 ' kept mighty well; and there are fprings of 
 
 f Tourn. Voy. vol. ii. p, 304. f Id. p. 305. 
 
 * water
 
 INTRODUCTION. 41 
 
 e water common enough, becaufe they arc 
 ' wanted for making the ablutions. The poor 
 ' look after the conduit pipes, and thofe of 
 ' tolerable fortune repair thecaufeways. The 
 ' neighbourhood joins together to build 
 ' bridges over the deep roads, and contribute 
 
 * to the benefit of the public according to their 
 
 * power. The workmen take no hire, but 
 
 * find labourers and mafons gratis for the fe- 
 ' veral forts of work. You may fee pitchers 
 
 * of water flanding at the doors of the houfes 
 
 * in the towns, for the ufe of paflengers ; and 
 ' fome honeft muflulmen lodge themfel ves un- 
 
 * der a fort of (heds, which they eret in the 
 
 * road, and do nothing elfe during the great 
 
 * heats, but get thofe who are weary to come 
 ' in, and reft themfelves, and take a refrefh- 
 
 * ment. The beggars themfelves, though 
 4 there are very few to be feen, think they are 
 
 * obliged to give their fuperfluities to other 
 ' poor folks ; and carry their charity, or ra- 
 
 * ther vanity, to fuch an extreme, that they 
 
 give
 
 42 INTRODUCTION. 
 
 * give their leadings even to fufficient per- 
 ' fons, who mal:e no fcruple to receive their 
 .' breads and to cat it, to fhew how highly 
 ' they efteem their virtue. 
 
 'The charity of the Mahometans is ex- 
 ' tended alfo to animals and plants, and to 
 ' the dead. They believe it is pleafing to 
 
 * God, fince men who will ufe their reafon 
 *. want for nothing ; whereas the animals, 
 
 i f not having reafon, their inftin<3: often ex- 
 * pofes them to feek their food with the lofs 
 
 * of thair lives. In confiderable towns they 
 
 * fell victuals at the corners of the ftreets to 
 *give to the dogs ; and fomfi Turks, out of 
 'charity, have them cured of wounds, and 
 ' efpecially of the mange, with which thefe 
 
 * creatures are miferably afflicted toward the 
 
 * end of their life ; and we may fee perfons 
 ' of good fenfe, out of mere devotion, carry 
 ;* ftraw to lay under the bitches which are 
 ' going to whelp ; and they build them fmall 
 
 k 6 huts tofbeker them and their puppies. We 
 
 * WOUId
 
 INTRODUCTION. 43 
 
 f would hardly believe there are endowments 
 
 * fettled in form by will for maintaining a 
 
 * certain number of dogs and cats fo many 
 i days in the week; yet this is commonly 
 4 done j and there are people paid at Con- 
 
 ftantinople to fee the donor's intention ex- 
 
 * cuted, in feeding them in the ftreets. The 
 
 * butchers and bakers often fet afide a fmall 
 ' portion to beftow upon thefe animals : yet 
 ' with all their charity, the Turks hate dogs, 
 ' and never fuffer them in their houfes; and 
 
 * in a time of peftilence, they kill as many 
 ' as they find, thinking thefe unclean crea- 
 
 * tures infecl: the air. On the contrary, they 
 
 * love cats very well, whether it be for their 
 
 * natural cleanlinefs, or becaufe they fympa- 
 
 * thife with themfelves in gravity; whereas 
 
 * dogs are wanton, {porting, and noify. 
 
 ' As to plants, the moft devout among 
 1 the Turks water them out of charity, and 
 ' cultivate the earth where they grow, that 
 
 * they may thrive the better. The good 
 
 * muflulmen believe they do in it a thing 
 
 ' agreeable
 
 44 INTRODUCTION. 
 
 ' agreeable to God, who is the creator and 
 
 * preferver of all things *.' 
 
 Even though we fhould make a (mail 
 matter of allowance for that exaggeration, 
 which a gentleman might be betrayed into, 
 who was furprized with fo much benevo- 
 lence and humanity, where perhaps he little 
 expected to find them; enough will ftill 
 remain; and the concurrent teftimony of 
 others, will all together fufficiently eftabhfh 
 the fact, of the Turks being a moft hu- 
 mane benevolent people. But to return. 
 
 The Koran, befide being compofed at 
 different times, dictated by, and fuited to, 
 different temporary occafions, exhibits much 
 of that unconnected defultory manner, fo 
 obfervable in eaftern compofitions: fo that 
 far from having any difcoverable relation 
 among the divifions of it, or any feeming 
 digeft of the whole, it was often very diffi- 
 cult to felect pafiages which admitted of be- 
 
 * Tournefort's Voyages, p. 308.
 
 INTRODUCTION. 45 
 
 ing clafTed under any diftint head. Such 
 as confifted of general precepts too mif- 
 cellaneous to belong with propriety to any 
 one fubjecl, are placed together at the end, 
 in their order of occurrence, under the title 
 General Precepts; under which head the 
 reader will find a number of promifcuous pre- 
 cepts and obfervations relating to molt of the 
 fubjecls fpecified under the foregoing divi- 
 fions. Some paflages will appear dark and un- 
 accountable to Europeans, from the want of 
 a fufficient acquaintance with the eaftern 
 ufages ; and the collection might have been 
 greatly fwelled by the admiffion of the notes 
 of Arabian commentators, as given "by Mr. 
 Sale ; but the fenfe of the text is as capable 
 of being afcertained without their aftiirance; 
 there not appearing more agreement among 
 them, than we experience among thofe who 
 comment on a far fupetior compofition. It 
 may be needlefs to add, that Mr. Sale's 
 Verfion, the octavo edition of 1764, was 
 
 ufed 
 5
 
 46 INTRODUCTION. 
 
 ufed on this occafton> as we pofTefs no 
 other Englifti tranflation of any eftimation. 
 As for the loofe remarks added by the 
 compiler under fome particular paflages, the 
 writer prefumes to fay no more in their be- 
 half, than that he gratified the prefent hu- 
 mour, in indulging thofe reflections and 
 comparifons, which occurred on perufing 
 the paflages to which they relate; and hopes 
 they may be pardoned, as they are detached 
 and few. If they are rejected as imperti- 
 nent or abfurd, the writer muft content 
 himfelf with this confolation, that they are 
 not the only notes or commentaries, which 
 readers would have been willing to part 
 with, to have had the text alone.
 
 THE 
 
 MORALITY 
 
 OF THB 
 
 EAST.
 
 THE 
 MORALITY 
 
 O F T H E 
 
 EAST. 
 
 ALMS. 
 
 OB S E R V E the ftated times or" pray- 
 er, and pay your legal alms, * and 
 bow down yourfelvea with thofe who bo-.v 
 
 down, 
 
 * What is to be undei flood by there iegaJ 
 adms which are thu3 referred to, is explained bv 
 the following paffage in bale's Preliminary Dii- 
 courfe. * Alms, according to the prefcriptior< 
 ' of the Mohammedan law., are to be given of 
 
 * five things ; i. Of cattle, that is to fay, of ca- 
 1 mels, kine, and fheep. 7. Of money, 3. Of 
 
 * corn. 4. Of fruits, yi? . dates and raif.ni ; and 
 ' $. of wares fold. Of each of thefe a certair* 
 ' portion is to be given in a!m>, b?i-tg oftialiv 
 
 E os '
 
 5<3 THE MORALITY 
 
 down. Will ye command men to do juf- 
 tice, and forget your own fouls ? Yet ye 
 read the book of the law ; do ye not there- 
 fore underftand ? Chap. ii. Vol. i, p. 9. 
 
 Be 
 
 ' one part in forty, or two and a half per cent, 
 
 * of the value. But no alms are due for them, 
 ' unlefs they amount to a certain quantity or 
 ' number ; nor until a man has been in pofTef- 
 
 * fion of them eleven months, he not being ob- 
 ' liged to give alms thereout before the twelfth 
 
 * month is begun : nor are alms due for cattle 
 
 * employed in tilling the ground, or in carrying 
 ' burdens. In fome cafes, a much larger pcrticn 
 
 * than the before mentioned, is reckoned due for 
 alms : thus, of what is gotten out of mines, or 
 
 * the fea, or by any art or profeffion, over and 
 
 * above what is fufficient for the reafonable fup- 
 
 * port of a man's family, and efpecially where 
 ' there is a mixture, or fulpicion, of unjuft gain, 
 ' a fifth part ought to be given in alms. More- 
 over at the end of the fait of Ramadan, every 
 modem is obliged to give in alms for himfelf, 
 
 * and for every one of his family, if he has any, 
 ' a meafure of wheat, barley, dates, rice, or, other 
 
 * provifions commonly eaten.' 
 
 ' The legal alms were at firft collected by Mo- 
 hammed himfelf, who employed them as he 
 ' thought fit, in the relief of his poor relations 
 
 * and
 
 OF THE EAST. 5 t 
 
 Be conftant in prayer and give alms; and 
 what good ye have fent before for your fouls, 
 ye (hall find it with God ; furelv God feeth 
 that which ye do. Chap. ii. Vol. i. p. 22. 
 
 They will afk thee what they (hall be-. 
 {low in alms j anfwer, the good which ye 
 beftow, let it be given to parents and kindred, 
 and orphans, and the poor, and the ftranger. 
 Chap. ii. Vol. i. p. 38. 
 
 O true believers, give alms of that which 
 ye have beftowed on you, before the day 
 cometh wherein there (hall be no merchan- 
 dizing, nor friendihip, nor interceflion. Chap, 
 ii. Vol. i. p. 47. 
 
 * and followers ; but chiefly applied them to the 
 
 * maintenance of thofe who ferved in his wars, 
 
 * and fought, as he termed it, in the way cf God. 
 ' Kis fucceflbrs continued to do the fame, until 
 1 in procefs of time, other taxes and tributes be- 
 ' ing impofed for the fupport of the government, 
 4 they feem to have been weary of acling as al- 
 ' moners to their fubjedls, and to have left the 
 
 * paying them to their confciences.' 
 
 Preym. Difc. iv. p. 147. 
 
 E 2 O true
 
 52 THE MORALITY 
 
 O true believers, make not your alms of 
 none effect by reproaching, or mifchief, as 
 he who layeth out what he bath to appear 
 unto men to give alms, and believeth not in 
 God and the laft day. Thelikenefs offuch 
 a one is as a flint covered with earth, on 
 which a violent rain falleth, and leaveth it 
 hard. They cannot profper in any thing 
 which they have gained, for God dire&eth 
 not the unbelieving people. Chap. ii. Vol. i. 
 p. 5 c. 
 
 O true believers, beflow alms of the good 
 things which ye have gained, and of that 
 which we have produced for you out of the 
 earth, and chufe not the bad thereof tp give 
 it in alms, fuch as ye would not accept 
 yourfelves, otherwife than by connivance : 
 and know that God is rich and worthy to 
 
 be praifed. And whatever alms ye (hall 
 
 give, or whatever vow ye (hall vow, verily, 
 God knoweth it ; but the ungodly mall 
 have none to help them. Ii ye make 
 your alms to appear, it is well ; but if ye 
 
 ccn-
 
 OF THE EAST". 53 
 
 conceal them, and give them unto the poor, 
 this will be better for you, and will atone 
 for your fins : and God is well informed of 
 that which ye do. The direction of them 
 belongeth not unto thee ; but God dire&eth 
 whom he pleafeth. The good that ye fliall 
 give in alms, (hall redound unto yourfelves ; 
 and ye fliall not give unlefs out of defire of 
 feeing the face of God. And what good 
 thing ye fhall give in alms, it fliall be re- 
 paid you, and ye fliall not be treated un- 
 juftly ; unto the poor who are wholly em- 
 ployed in fighting for the religion of God, 
 and cannot go to and fro in the earth ; 
 whom the ignorant man thinketh rich be- 
 caufe of their modefly : thou flialt know 
 them by this mark, they afk not men with 
 importunity ; and what good ye fliall give 
 in alms, verily God knoweth it. They who 
 diftribute alms of their fubftance night and 
 day, in private and in public, fliall have their 
 reward with their Lord ; on them fnall no 
 E 3 fear
 
 54 THE MORALITY 
 
 fear come, neither fhall they be grieved. 
 Chap. ii. Vol. i. p. 51. 
 
 Alms are to be diftributed only unto the 
 poor, and the needy, and thofe who are em- 
 ployed in collecting and diftributing the fame, 
 and unto thofe whofe hearts are reconciled, 
 and for the redemption of captives, and unto 
 thofe who are in debt, and infolvent, and 
 for the advantage of God's religion, and 
 unto the traveller. This is an ordinance 
 from God : and God is knowing and wife. 
 Chap. ix. Vol. i. p. 251. 
 
 Your wealth and your children are only 
 a temptation : but with God is a great re- 
 ward. Wherefore fear God, as much as 
 ye are able ; and hear and obey : and give 
 alms for the good of your fouls ; for whofo 
 is preferved from the covetoufnefs of his 
 own foul, they (hall profper. If ye lend 
 unto God an acceptable loan, he will double 
 the fame unto you, and will forgive you : 
 for God is grateful and longfuffering, know- 
 ing both what is hidden, and what is di- 
 vulged ;
 
 OF THE EAST. 55 
 
 vulged ; the mighty, the wife. Chap. lxiv. 
 Vol. ii. p. 442. 
 
 AVARICE, &c. 
 
 * Wo unto every flanderer, and backbiter : 
 who heapeth up riches, and prepareth the 
 fame for the time to come ! He thinketh 
 that his riches will render him immortal. By 
 no means. Chap. civ. Vol. ii. p. 509. 
 
 BENEFICENCE. 
 
 Serve God, and aflbciate no creature with 
 him i and flvew kindnefs unto parents, and 
 relations, and orphans, and the poor, and 
 yourneighbour who is of kin to you, and alfo 
 your neighbour who is a Granger, and to 
 your familiar companion, and the traveller, 
 and the captives whom your right hands 
 fhall poffefs ; for God loveth not the proud 
 or vain glorious, who are covetous, and re- 
 commend covetoufnefs unto men, and con- 
 ceal that which God of his bounty hath 
 given them ; (we have prepared a fliameful 
 E 4 punifh-
 
 56 THE MORALITY 
 
 punifhment for the unbelievers;) and who 
 beftow their wealth in charity to be obferved 
 of men, and believe not in God, nor in the 
 laft day ; and whoever hath Satan for a 
 companion, an evil companion hath he. 
 Chap. iv. Vol. i. p. 101. 
 
 CALUMNY. 
 
 God loveth not the fpeaking ill of any one 
 in public, unlefs he who is injured call for 
 afliflance ; and God heareth and knoweth : 
 whether ye publifh a good action, or con- 
 ceal it, or forgive evil, verily God is gra- 
 cious and powerful. Chap. iv. Vol. i. p. 
 122. 
 
 CHARITY. 
 
 Thefe (/. e. the jufl) fulfil their vow, 
 and dread the day, the evil whereof will 
 difpenfe itfelf far abroad ; and give food unto 
 the poor, and the orphan, and the bondman 
 for his fake, faying, we feed you for God* 
 fake only : we defire no recompenfe from you 
 
 nor
 
 OF THE EAST. '$7 
 
 nor any thanks : verily we dread from our 
 Lord, a difmal and calamitous day. Where- 
 fore the Lord (hall deliver them from the 
 evil of that day, and (hall caft on them bright- 
 nefs of countenance and joy, &c. Chap. Ixxvi. 
 Vol. ii. p. 474. 
 
 It is to free the captive ; or to feed in 
 the day of famine, the orphan who is of 
 kin, or the poor man who lieth on the 
 ground. "Whofo doth this, and is one of 
 thofe who believe, and recommend perfe- 
 verance unto each other, and recommend 
 mercy unto each other ; thefe (hall be the 
 companions of the right hand. But they who 
 (hall difbelieve our figns, (hall be the com- 
 panions of the left hand : above them (hall 
 be arched fire. Chap. xc. Vol. ii. p. 498. 
 
 Verily the life to come (hall be better for 
 thee than this prefent life ; and thy Lord 
 (hall give thee a reward wherewith thou 
 (halt be well pleafed. Did he not find thee 
 an orphan, and hath he not taken care of 
 
 thee ?
 
 5? THE MORALITY 
 
 thee ? And did he not find thee wandering 
 in error, and hath be not guided thee unto 
 the truth ? And did he not find thee needy, 
 and hath he not enriched thee ? Wherefore 
 opprefs not the orphan ; neither repulfe the 
 beggar : but declare the goodnefs of thy 
 Lord. Chap, xciii. Vol. ii. p. 5C0. 
 
 CIVILITY. 
 
 When ye are faluted with a falutation, 
 falute the perfon with a better falutation, or 
 at leaft return the fame ; for God taketh an 
 account of all things. Chap. iv. Vol. i. p. 
 in. 
 
 O true believers, enter not any houfes be- 
 fide your own houfes, until ye have afked 
 leave, and have faluted the family thereof : 
 this is better for you ; peradventure ye will 
 be admonifhed. And if ye (hall find no 
 perfon in the houfes, yet do not enter them 
 until leave be granted you : and if it be faid 
 unto you, return back ; do you return back. 
 This will be more decent for you ; and God 
 
 knoweth
 
 OF THE EAST. 59 
 
 knoweth that which ye do. It fhall be no 
 crime in you, that ye enter uninhabited houfes, 
 wherein ye may meet with a convenience. 
 God knoweth that which ye difcover, and 
 that which ye conceal. Chap. xxiv. Vol. ii. 
 p. 191. 
 
 CONVERSATION. 
 
 Doft thou not perceive that God knoweth 
 whatever is in heaven and in earth ? There 
 is no private difcourfe among three perfons, 
 but he is the fourth of them; nor among 
 five, but he is the fixth of them ; neither 
 among a fmaller number than this, nor a 
 larger, but he is with them, wherefoever 
 they be : and he will declare unto them that 
 which they have done, on the day of refur- 
 re&ion ; for God knoweth all things. 
 
 O true believers, when ye difcourfe pri- 
 vily together, difcourfe not of wickednefs, 
 and enmity, and difobedience toward the 
 apofile; but difcourfe of juftice and piety : 
 and fear God before whom ye fhall be af- 
 
 fembled.
 
 6o THE MORALITY 
 
 fembled. Verily the clandeftine difcourfe 
 of the infidels proceedeth from Satan, that 
 he may grieve the true believers : but there 
 fhall be none to hurt them in the leaft, un- 
 lefs by the permiffion of God ; wherefore 
 in God let the faithful truft. Chap, lviii. 
 Vol. ii. p. 424. 
 
 COVETOUSNESS and OPPRESSION. 
 Moreover man, when his Lord trieth him 
 by profperity, and honoureth him, and is 
 bounteous unto him, faith, my Lord ho- 
 noureth me : but when he proveth him by 
 affli&ions, and withholdeth his provifions 
 from him ; he faith, my Lord defpifeth me. 
 By no means : but ye honour not the orphan, 
 neither do ye excite one another to feed the 
 poor : and ye devour the inheritance of the 
 weak, with undiftinguifhing greedinefs ; and 
 ye love riches, with much affection. By 
 no means fhould ye do thus. When the 
 earth (hall be minutely ground to duff ; and 
 thy Lord fhall come, and the angels rank 
 
 by
 
 OF THE EAST. & 
 
 by rank; and hell on that day mail be 
 brought nigh : on that day (hall man call 
 to remembrance his evil deeds - } but how 
 mall remembrance avail him ? He (hall fay, 
 would to God that I had heretofore done 
 good works in my life time ! On that day 
 none /hall puuifli with his punifhment ; nor 
 fhall any bind with his bonds. O thou foul 
 which art at reft, return unto thy Lord, 
 well pleafed with thy rewaid, and well pleaf- 
 ing unto God : enter among my fervants ; 
 and enter my paradife. Chap, lxxxix. Vol. 
 ii. p. 496. 
 
 DEBTS. 
 Deal not unjuftiy with others, and ye fha'j 
 aot be dealt with unjuftiy. If there be any 
 debtor under a difficulty of paying his debt, 
 let his creditor wait till it be eafy for him 
 to do it ; but if ye remit it as alms, it will 
 be better for you, if ye knew it. And fear 
 the day wherein ye fhall return unto God, 
 then (hall every foul be paid what it hath 
 
 gained,
 
 Jgj THE MORALITY 
 
 gained, and they (hall not be treated unjuft- 
 ly. O true believers, when ye bind your- 
 felves one to the other in a debt for a cer- 
 tain time, write it down ; and let a writer 
 write between you according to juftice, and 
 let not the writer refufe writing according 
 to what God hath taught him ; but let him 
 write, and let him who oweth the debt dic- 
 tate, and let him fear God his Lord, and 
 not diminifli aught thereof. But if he who 
 oweth the debt be foolifh or weak, or be not 
 able to dictate himfelf, let his agent dic- 
 tate according to equity ; and call to witnefs 
 two witnefles of your neighbouring men ; but 
 if there be ndt two men, let there be a man 
 and two women of thofe whom yefhall chufe 
 for witnefles : if one of thofe women fhould 
 miftake, the other of them will caufe her 
 'to recoiled!:. And the witnefles fhall not re- 
 fufe whenfoever they (hall be called. And 
 difdain not to write it down, be it a large 
 debt, or be it a fmail one, until its time of 
 
 payment ;
 
 ' OF THE EAST. 6| 
 
 payment : this will be more juft in the fight 
 of God, and more right for bearing wit- 
 nefs, and more eafy, that ye may not doubt. 
 But if it be a prefent bargain which ye tranf- 
 afc between yourfelves, it (hall be no crime 
 in you, if ye write it not down. And take 
 witnefles when ye fell one to the other, and 
 let no harm be done to the writer, nor to 
 the witnefs ; which if ye do, it will furely 
 be injuftice in you : and fear God, and God 
 will inftrucl you, for God knoweth all 
 thing?. And if ye be on a journey, and find 
 no writer, let pledges be taken : but if one 
 of you truft the other, let him who is truft- 
 ed return what he is trufted with, and fear 
 God his Lord. And conceal not the tefli- 
 mony, for he who concealeth it, hath furely 
 a wicked heart. God knoweth that which 
 ye do. Whatever is in heaven and on earth is 
 God's : and whether ye manifeft that which 
 is in your minds, or conceal it, God will 
 call you to account for it, and will forgive 
 whom he pleafeth, and will punifb whom he 
 
 pleafeth ; 
 
 4
 
 *4 THE MORALITY 
 
 pleafeth j for God is almighty. Ghap. ii. 
 Vol. i. p. 52. 
 
 DISSENTIONS. 
 
 If two parties of the believers contend 
 with one another, do ye endeavour to com- 
 pofe the matter between them ; and if the 
 one of them offer an infult unto the other, 
 fight againft that party which offered the in- 
 fult, until they return to the judgment of 
 God ; and if they do return, make peace 
 between them with equity : and act with 
 juflice ; for God loveth thofe who act juftly. 
 Verily the true believers are brethren : where- 
 fore reconcile your brethren; and fear God, 
 that ye may obtain mercy. Chap. xlix. Vol. 
 ii. p. 388. 
 
 DIVORCES. 
 
 The women who are divorced mail wait 
 concerning themfelves until they have 
 their courfes thrice, and it (hall not be law- 
 ful for them to conceal that which God 
 
 hath
 
 OF THE EAST. 65 
 
 hath created in their wombs, if they be- 
 lieve in God and the laft day ; and their 
 hufbands will aft more juftly to bring them 
 back at this time, if they defire a reconcilia- 
 tion. The women ought alfo to behave 
 toward their hufbands in like manner as their 
 hufbands fhould behave toward them, ac- 
 cording to what is jult : but the men ought 
 to have a fuperiority orer them. God is 
 mighty and wife. Ye may divorce your 
 wives twice ; and then either retain them 
 with humanity, or difmifs them with kind- 
 nefs. But it is not lawful for you to take 
 away any thing of what ye have given them, 
 unlefs both fear that they cannot obferve the 
 ordinances of God. And if ye fear that they 
 cannot obferve the ordinances of God, it 
 ihall be no crime in either of them on ac- 
 count of that for which the wife fhall re- 
 deem herfelf. Thefe are the ordinances of 
 God ; therefore tranfgrefs them not ; for 
 whoever tranfgrefleth the ordinances of God, 
 they arc unjuft doers. But if the hufband 
 F divorce
 
 66 THE MORALITY 
 
 divorce her a third time, {he fhall not be 
 lawful for him again, until (he marry ano- 
 ther hufband. But if he alfo divorce her, 
 it fhall be no crime in them, if they return 
 to each other, if they think they can obferve 
 the ordinances of God ; and thefe are the 
 ordinances of God, he declareth them to 
 people of underftanding. But when ye di- 
 vorce women, and they have fulfilled their 
 prefcribed time, either retain them with hu- 
 manity, or difmifs them with kindnefs ; and 
 retain them not by violence, fo that yc 
 tranfgrefs ; for he that doth this, furcly in- 
 jureth his own foul. And make not the 
 iigus of God a jeft : but remember God's 
 favour toward you, and that he bath fent 
 down unto you the book of the Koran, and 
 wifdom, admonishing you thereby ; and fear 
 God, and know that God is omnifcient. 
 But when ye have divorced your wives, and 
 they have fulfilled their prefcribed time, 
 hinder them not from marrying their huf- 
 bands, when they have agreed among them- 
 
 felves
 
 OF THE EAST. 6; 
 
 fclves according to what is honourable. This 
 is given in admonition unto him among you 
 who "believeth in God, and the laft day. 
 This is mod righteous for you, and moft 
 pure. God knoweth, but ye know not. 
 Mothers after they are divorced fhall give 
 fuck unto their children two full years, to 
 him who defireth the time of giving fuck 
 to be compleated ; and the father fhall be 
 obliged to maintain them and cloath them 
 in the mean time, according to that which 
 fhall be reafonable. No- perfon fhall be ob- 
 liged beyond his ability. A mother fhall 
 not be compelled to what is unreasonable 
 on account of her child, nor a father on ac- 
 count of his child. And the heir of the father 
 fhall be obliged to do in like manner. But 
 if they chufe to wean the child before the 
 end of two years, by common confent, and 
 on mutual confideration, it fhall be no crime 
 in them. And if ye have a mind to pro- 
 vide a nurfe for your children, it fhall be no 
 crime in you, in cafe ye fully pay what ye 
 F a offer
 
 68 THE MORALITY 
 
 offer her, according to that which is juft. 
 And fear God, and know that God feeth 
 whatfoever ye do. Such of you as die and 
 leave wives, their wives muft wait concern- 
 ing themfelves four months and ten days, 
 and when they (hall have fulfilled their term, 
 it fhall be no crime in you for that which 
 they fhall do with themfelves, according to 
 what is reafonable. God well knoweth that 
 which ye do: and it (hall be no crime in 
 you, whether ye make public overtures of 
 marriage unto fuch women, within the faid 
 four months and ten days, or whether ye 
 conceal fuch your defigns in your minds. 
 God knoweth that ye will remember them. 
 But make no promife unto them privately, 
 unlefs ye fpeak honourable words, and re- 
 folve not on the knot of marriage, until the 
 prefcribed time be accomplished j and know 
 that God knoweth that which is in your 
 minds, therefore beware of him, and know 
 that God is gracious and merciful. It (hall 
 be no crime in you, U ye divorce your 
 
 wives,
 
 OF THE EAST. 69 
 
 wives, fo long as ye have not touched them, 
 nor fettled any dowry on them. And provide 
 for them (he who is at his eafe muft provide 
 according to his circumftances, and he who 
 is ftraitned according to his circumftances) 
 nectrfTaries according to what fhall be rea- 
 sonable. This is a duty incumbent on the 
 righteous. But if ye divorce them before 
 ye have touched them, and have already fet- 
 tled a dowry on them, ye (hall give them 
 half of what ye have fettled, unlefs they 
 releafe any parr, or he releafe part in whofe 
 hand the knot of marriage is ; and if ye 
 releafe the whole, it will approach nearer 
 unto piety. And fuch of you as fhall die and 
 leave wives, ought to bequeath their wives 
 a year's maintenance, without putting them 
 out of their houfes : but if they go out vo- 
 luntarily, it (hall be no crime in you, for 
 that which they fhall do with themfelves, 
 according to what fhall be reafonable ; God 
 is mighty and wife. And unto thofe who 
 are divorced, a reafonable provifion is alfo 
 F 3 due j
 
 7 THE MORALITY 
 
 due ; this is a duty incumbent on thofc 
 who fear God. Chap, ii. Vol. i. p. 41. 
 
 O true believers, when ye marry women 
 who are believers, and afterward put them 
 away, before ye have touched them, there is 
 no term prefcribed you to fulfil toward them 
 after their divorce : but make them a pre- 
 sent, and difmifsthem freely with an honour- 
 able difmiffion. Chap, xxxiii. Vol. ii. p. 280. 
 
 Thofe who divorce their wives, by declar- 
 ing that they will for the future regard them 
 as their mothers, and afterward would re- 
 pair what they have faid, {hall be obliged to 
 free a captive before they touch one another. 
 This is what ye are warned to perform : 
 and God is well apprized of that which ye 
 do. And whofo findeth not a captive to 
 redeem, {hall obferve a faft of two confecu- 
 tive months, before they touch one another. 
 And whofo fhall not be able to faft that 
 time, {hall feed threefcore poor men. Chap, 
 viii. Vol. ii. p. 423. 
 
 O Prophet, when ye divorce women, put 
 them away at their appointed term ; and 
 
 com-
 
 OF THE EAST. 7 t 
 
 compute the term exactly : and fear God 
 your Lord. Oblige them not to go out of 
 their apartments, neither let them go out, 
 until the term be expired, uniefs they be 
 guilty of manifeft uncleannefs. Thefe are 
 theftatutes of God : and whoever tranfgrel- 
 feth the flatutes of God, afluredly injureth 
 his own foul. Thou knoweft not whether 
 God Will bring fomething new to pafs, 
 which may reconcile them after this. And 
 when they fh. ill have fulfilled their term, 
 either retain them with kindnefs, or part 
 from them honourably : and take witneffes 
 from among you, men of integrity, and 
 give your teftimony as in the prefence of 
 God. This admonition is given unto him 
 who believeth in God and the laft day : and 
 whofo feareth God, unto him will he grant 
 a happy iflue out of all his afflictions ; and 
 he will beftow on him an ample provifion 
 from whence he expecteth it not : and whofo 
 trufteth in God he will be his fufficient fup- 
 port 3 for God will furely attain his purpofe. 
 F 4 Now
 
 7a THE MORALITY 
 
 Now hath God appointed unto every thing 
 a determined period. As to fuch of your 
 wives as fhall defpair having their courfes, 
 by reafon of their age ; if ye be in doubt 
 thereof, let their term be three months : and 
 Jet the fame be the term of thofe who have 
 not yet had their courfes. But as to thofe 
 who are pregnant, their term fhall be until 
 they be delivered of their burden. And 
 whofo feareth God, unto him will he make 
 his command eafy. This is the command 
 of God which he hath fent down unto you. 
 And whofo feareth God, he will expiate 
 his evil deeds from him, and will increafe his 
 reward. Suffer the women whom ye di- 
 vorce to dwell in fome part of the.houfes 
 wherein ye dwell, according to the room 
 and conveniences of the habitations which 
 ye poffefs : and make them not uneafy, that 
 ye may reduce them to ftraits. And if 
 they be with child, expend on them what 
 fhall be needful, until they be delivered of 
 their burden. And if they fuckle their chil- 
 dren
 
 OF THE EAST. 73 
 
 dren for you, give them their hire, and con- 
 fult among yourfclves, according to what 
 (hall be juft and reafonable. And if ye be 
 put to a difficulty herein, and another wo- 
 man (hall fuckie the child for him, let him 
 who hath plenty expend proportionably, in 
 the maintenance of the mother and the nurfe 
 out of his plenty : and let him whofe income 
 is fcanty, expend in proportion out of that 
 which God hath given him. God obligeth 
 no man to more than he hath given him abi- 
 lity to perform : God will caufe eafe to fuc- 
 ceed hardfhips. Chap. lxv. Vol. ii. p. 443. 
 
 REMARKS. 
 
 It would be impertinent to enlarge on the na- 
 tural intentions of matrimony ; of which, every 
 man's reafon, and much more his feelings, give 
 him fufHcient information : as it is capable of 
 communicating the higheft earthly felicity, fo 
 can it be perverted to the greateft extremity of 
 mifery. When the ends of entering into an in- 
 difLluble engagement, on which the dorr.eftic 
 comfort of all the future parts of our lives, fo 
 intimately depends, arc fruftrated ! no fituation 
 
 can
 
 74 THE MORALITY 
 
 can be conceived more intolerable ; and it is 
 painful even to think that fufrerers in theie cir- 
 cumiiances fhotild have all their fond expedi- 
 tions, all their fecial enjoyments, all their peace 
 of mind, ruined beyond redemption ! and that 
 the laws which ought to protect the injured, fhouid 
 in thefe circumftances betray them ; and often 
 ftrcngthen the hands of opprefilon ! Divorces 
 by the Chriftian law are cifcoura^ed, except in 
 cafes of adultery ;* but numberiefb cauies cf un- 
 happinefs occur, which render the matrimonial 
 ftate unfupportable, that do not offer fuch a 
 plea to juitify reparation : and when this union, 
 from whatever caufes, becomes grievou , for 
 life is a dreadful term ! the apoftlcs replied very 
 naturally if the cafe of the man be fo iviih his 
 Kvife, it is not good to tnarry,\ By the Moham- 
 medan law divorces are allowed to take place 
 between the fame perfons repeatedly : here there- 
 fore the facility cf feparating and coming to- 
 gether again, not only grants the remedy wifh- 
 cd for, but grants it to an extream ; and appears 
 to afford too great a latitude to caprice. Per- 
 haps the golden mean may lie between them. 
 For, let whatfoever render it difagreeable for 
 
 * Matih. v. 32. xix. 9. Mark x. 11, 12. Luke 
 xvi, 18. 1 Cor. vii, 10, u. f Matt, xix. 10. 
 
 man
 
 OF THE EAST. 75 
 
 man and wife to live with each other, the fuf 
 ferer ought to be allnved recourfe to an eafy 
 remedy : but if, after reparation, they were 
 prohibited the privilege of coming togetheragain 
 on any confideration ;* this would canfe the mo- 
 tives of parting, to be as carefully weighed, as 
 thofe of the firft connexion. For if a couple 
 found on enquiry, that notwithllanding their 
 difcontents, they had a foundation of fecret ten- 
 dernefs for each other, which the thoughts of 
 parting difcovered, and which ftarted at the un- 
 doing of what could not be renewed ; the union 
 which ought to fubfift, would on fuch a refult 
 of felf examination, receive a frefh cement: 
 while thofe who ought to part, would be grati- 
 fied with the opportunity. Many gentle honeJl 
 hearts would thus be preferved from breaking, 
 many ufeful lives be prolonged, many a pains^ 
 taking perfon refcued from beggary, and many 
 fortunes fnatched from ruin, i hofe who failed 
 in one adventure, might have the opportunity 
 of trying another with more fuccefs ; while 
 thofe, of which there are many, with whom 
 nobody ought to live, would be denied the dia- 
 
 * Mofes prohibited a reunion, if an intervene 
 jng marriage had taken place. Deut. xiv. 1, &c. 
 
 bolical
 
 ;6 THE MORALITY 
 
 bolical pleafure of tormenting others to death, 
 or of involving them in the conferences of ru- 
 inous conduft. 
 
 This would insittd be a la>v of reafonable 
 liberty. 
 
 ENVY. 
 Covet not that which God hath beftowed 
 on fome of you preferable to others. Unto 
 the men fhall be given a portion of what 
 they fhall have gained ; and unto the wo- 
 men fhall be given a portion of what they 
 fhali have gained : therefore afk God of his 
 bounty ; for God is omnifcient. Chap. iv. 
 Vol. i. p. ioo. 
 
 FORGIVENESS. 
 
 A fair fpeech and to forgive, is better 
 than alms followed by michief. God is 
 rich and merciful. Chap. ii. Vol. i. p. 50. 
 
 HYPOCRISY, &c. 
 
 Moreover the hypocrites fhall be in the 
 loweft bottom of hell fire, and thou (halt not 
 find any to help them thence. But they who 
 
 repent
 
 OF THE EAST, 77 
 
 repent and amend, and adhere firmly unto 
 God, and approve the finccrity of their re- 
 ligion to God, they (hall be numbered with 
 the faithful ; and God will furely give the 
 faithful a great reward. Chap. iv. Vol. i. 
 p. 122. 
 
 What thinkeft thou of him who denieth 
 the future judgment as a falfehood ? It is he 
 who pufheth way the orphan ; and ftirreth 
 not up others to feed the poor. Wo be 
 unto thofe who pray, and who are negligent 
 at their prayer ; who play the hypocrites, and 
 deny neceiTaries to the needy. Chap. cvii. 
 Vol. ii. p. 513. 
 
 INFIDELS. 
 O true believers ! take not your fathers 
 or your brethren for friends, if they love 
 infidelity above faith ; and whofoever amoftg 
 you fhall take them for his friends, they will 
 be unjuft doers. Say if your fathers, and your 
 fons, and your brethren, and your wives, and 
 your relations, and your fubftance which ye 
 
 have
 
 7 8 THE MORALITY 
 
 have acquired, and your merchandize, which 
 ye apprehend may not be fold off, and your 
 dwellings wherein ye delight, be more dear 
 unto you than God and his apoftle, and the 
 advancement of his religion ; wait, until 
 God (hall fend his commands: for God di- 
 recteth not the ungodly people. Chap. ix. 
 vol. i. p. 242. 
 
 When ye encounter the unbelievers, ftrike 
 off their heads until ye have made a great 
 flaughter among them ; and bind them in 
 bonds ; and either give them a free difmif- 
 fion afterward, or exact a ranfom, until the 
 war (hall have laid down its arms. This 
 fhall ye do, verily if God pleafed, he could 
 take vengeance on them without your affift- 
 ance : but he commandeth you to fight his 
 battles, that he may prove the one of you by 
 the other. And as to thofe who fight in 
 defence of God's true religion, God will 
 not fuffer their works to perifh : he will 
 guide them, and will difpofe their heart 
 aright; and he will lead them irito paradife* 
 
 of
 
 of the East. 
 
 n 
 
 of which he hath told them. O true be- 
 lievers, if ye afhft God, by fighting for his 
 religion, he will affift you againft your ene- 
 mies ; and will fet your feet fait : but as for 
 the infidels, let them perifh ; and their 
 works (hall God render vain. Chap, xlvii. 
 vol. ii. p. 376. See Retaliation. 
 
 . INHERITANCE and LEGACIES. 
 
 Men ought to have a part of what their 
 parents and kindred leave behind them when 
 they die : and women ought alfo to have a 
 part of what their parents and kindred leave, 
 whether it be little, or whether it be much ; 
 a determinate part is. due to them. And 
 when they who are of kin are prefent at the 
 dividing of what is left, and alfo the or- 
 phans, and the poor, distribute unto them 
 fome part thereof; and if the eftate be too 
 fmall, at lead fpeak comfortably unto them. 
 And let thofe fear to abufe orphans, who, 
 if they leave behind them a weak offspring, 
 are felicitous for them : let them therefore 
 7 fear
 
 So THE MORALITY 
 
 fear God, and fpeak that which is conve- 
 nient. Surely they who devour the pofTef- 
 fions of orphans unjuftly, (hall fwallow down 
 nothing but fire into their bellies, and fhall 
 broil in raging flames. God hath thus com- 
 manded you concerning your children. A 
 male (hall have as much as the (hare of two 
 females : but if they be females only, and 
 above two in number, they fhall have two 
 third parts of what the deceafed (hall leave ; 
 and if there be but one, (he fhall have the half* 
 And the parents of the deceafed fhall haVe 
 ach of them a fixth part of what he fhall 
 leave, if he have a child ; but if he have no 
 child, and his parents be his heirs, then his 
 mother fhall have the third part. And if 
 he have brethren, his mother fhall have a 
 fixth part, after the legacies which he fhall 
 bequeath, and his debts be paid. Ye know 
 not whether your parents or your children 
 be of greater ufe unto you. This is an or- 
 dinance from God, and God is knowing 
 and wife. Moreover, ye may claim half 
 
 of
 
 OF THE EAST. 8r 
 
 f what your wives (hall leave, if they have 
 no iflue ; but if they have iffue, then ye 
 (hall have the fourth part of what they fhall 
 leave, after the legacies which they fhall be- 
 queath, and the debts be paid. They alfo 
 fhall have the fourth part of what ye fhall 
 leave, in cafe ye have no iflue ; but if ye 
 have iflue, then they fhall have the eighth 
 part of what ye fhali leave, after the lega- 
 cies which ye fhall bequeath, and your debts 
 be paid. And if a man or woman's fubflance 
 be inherited by a diftant relation, and he 
 or fhe have a brother or fifter ; each of them 
 two fhall have a fixth part of the eflate. 
 But if there be more than this number, 
 they fhall be equal fharcrs in a third part, 
 after payment of the legacies which fhall be 
 bequeathed, and the debts, without preju- 
 dice to the heirs. Chap. iv. vol. i. p. 93. 
 
 We have appointed unto every one kin- 
 dred, to inherit part of what their parents 
 and relations fhall leave at their deaths* 
 And unto thofe with whom your right hands 
 G have
 
 2$ THE MORALITY 
 
 have made an alliance, give their part of the 
 inheritance ; for God is witnefs of all things. 
 Men fhall have the preheminence above 
 women, becaufe of thofe advantages where- 
 in God hath caufed the onfcof them to ex- 
 cel the other, and for that which they 
 expend of their fubftance in maintaining 
 their wives. Chap. iv. vol. i. p. ior. 
 
 If a man die without iflue, and have a 
 fitter, fhe (hall have the half of what he 
 fhall leave ; and he fhall be heir to her, in 
 cafe (he have no iflue. But, if there be two 
 fitters, they fhall have between them, two 
 third parts of what he fhall leave; and if 
 there be feveral, both brothers and fitters, a 
 male fhall have as much as the portion cf 
 two females. God declareth unto you thefe 
 precepts, left you err; and God knoweth 
 all things. Chap. iv. vol. i. p. 127. 
 
 % 
 
 REMARKS. 
 
 The Turkifh empire was founded on con- 
 queft; the prince is the fountain of property, 
 and may be considered as a perfecl defpot : yet, 
 
 under
 
 OF THE EAST. 83 
 
 under this defpotifm, according to the law of 
 Mohammed, by which the private concerns of 
 the fubjeft are to be regulated ; fucceflion is more 
 equitably fettled, than it is by the feudal fyftems 
 which have obtained in other parts of Europe. 
 It is true that commerce and the arts have in 
 the latter, given commercial and monied pro- 
 perty, fuch a counterbalance to that of land, 
 that landed property has gradually loft much of 
 its tyrannic influence ; and the forms of govern- 
 ment firft founded v on thefe military tenures, 
 have mellowed down to more equitable fyftems, 
 in proportion to their attention to thefe obje&s. 
 But, if the Ottomans at any time, feized by the 
 contagion of literature, fhould come to under- 
 ftand the native rights of mankind better, and 
 by commerce, to poffefs an influence which may 
 enable them to avail themfelves of their know- 
 lege againft their haughty Sultans ; this fun. 
 damental advantage, of a partition of inheri- 
 tance, would, fo far as it obtained in ufe, 
 give them great advantages over ftates 
 where landed property continues fubjedt. to 
 its antient limitations, while their fovereigns 
 have loft that afcendancy and military ftrength 
 it formerly procured them. If we confider the 
 extenfive fize of this vaft empire, and conceive 
 it freed from the oppreffive government under 
 G 2 which
 
 84 THE MORALITY 
 
 which its inhabitants groan, and become fuH 
 of people, fpringing from the allowance cf po- 
 lygamy; they would under fuch circumftances 
 promife fairer for univerfal empire, than any 
 cramped ftate where land is tied up, where 
 numbers of people are continually drained off 
 from fociety, and buried in religious celibacy ; 
 and where prepofterous reftri&ions obftruct the 
 entrance into matrimony, to the eventual check 
 of propagation : or ifan extenfion of knowledge 
 and popular vigour, ihould break the orientals 
 into feparate independencies, they would in all 
 probability flourilh in arts, commerce, and ma- 
 ritime ftrength, while Europe, in either cafe, 
 declining, may fee all thefe bleflings by a reflux 
 retire back to thofe climes from whence they 
 firft dawned on mankind. 
 
 JUSTICE. 
 We have fent down unto thee the book 
 of the Koran with truth, that thou mayeft 
 judge between men through that wifdom 
 which God fheweth thee therein ; and be not 
 an advocate for the fraudulent, butafk pardon 
 of God for thy wrong intention, fince God 
 is indulgent and merciful. Difpute not for 
 
 thofe
 
 OF THE EAST. 85 
 
 thofe who deceive one another, for God 
 loveth not him who is a deceiver or unjuft. 
 Such conceal themfelves from men, hut they 
 conceal not themfelves from God; for he 1 
 is with them when they imagine by night 
 a faying which pleafeth him notj and God 
 comprehendeth what they do. Behold ye 
 are they who have difputed for them in this 
 prefent life; but who fhall difpute with 
 God for them on the day of refurreclion > 
 or who will become their patron ? Yet he 
 who doth evil, or injureth his own foul, 
 and afterward afketh pardon of God, (hall 
 find God gracious and merciful. Chap. iv. 
 vol. i. p. 115. 
 
 Affift one another according to juftice and 
 piety ; but affift not one another in injuftice 
 and malice : therefore fear God j for God 
 is fevere in punifhing. Chap. v. vol. i 
 p. 128. 
 
 O true believers ! obferve juftice when 
 
 ye appear as witnefles before God, and let 
 
 Hot hatred toward any induce you to do 
 
 G 3 wrong;
 
 86 THE MORALITY 
 
 wrong; but act juftlv ; this will approach 
 nearer unto piety ; and fear God ; for God 
 is fully acquainted with what ye do. Ch. v. 
 vol. i. p. 131. 
 
 O my people, give full meafure, and juft 
 weight, and diminifh not unto men ought 
 of their matters ; neither commit injuftice in 
 the earth, ating corruptly. The refidue 
 which {hall remain unto you as the gift of 
 God, after ye fhall have done juftice to 
 others, will be better for you than wealth 
 gotten by fraud; if ye be true believers. 
 Chap. ii. vol. ii. p. 29. 
 
 Woe be unto thofe who give fhort mea- 
 fure or weight ; who, when they receive by 
 meafure from other men, take the full ; but 
 when they meafure unto them, or weigh 
 unto them, defraud ! Do not thofe think 
 they fhall be raifed again at the great day; 
 the day whereon mankind fhall ftand before 
 the Lord of all creatures? By no means. 
 Chap, lxxxiii. vol. ii. p. 486, 
 
 MAR-
 
 OF THE EAST. 87 
 
 MARRIAGE. 
 
 And if ye fear that ye fhall not aft 
 with equity toward orphans of the female 
 fex, take in marriage of fuch other women 
 as pleafe you, two, or three, or four, and 
 not more *. But if ye fear that ye cannot 
 aft equitably toward fo many, marry one 
 only, or the flaves which ye fhall have ac- 
 quired. This will be eafier, that ye fwervc 
 
 * The above limitation jullifies what Sale re- 
 marks on this fubjed. ' Several learned men 
 ' have fallen into the vulgar miftake, that iVJo- 
 
 * hammed granted to his- followers an unbounded 
 ' plurality ; fome pretending that a man may 
 have as many wives, and others, as many 
 ' concubines, as he can maintain : whereas, ac- 
 ' cording to the exprefs words of the Koran, no 
 
 * man can have more than four, whether wives 
 
 ' or concubines. Nor can we urge as an ar- 
 
 ' gument againfl: fo plain a precept, the cor- 
 
 * rupt manners of his followers, many of whom, 
 ' efpecially men of quality and fortune, indulge 
 ' themfelves in criminal excefies ; nor yet the 
 ' example of the prophet himfelf, who had pe- 
 ' culiar privileges in this and other points.' 
 Prelim. Difc. $ vi. p. 176. 
 
 G 4 not
 
 8g THE MORALITY 
 
 not from rightecufnefs. And give women 
 their dowry freely ; but if they voluntarily 
 remit unto you any part of it, enjoy it with 
 fatisfadUon and advantage. Chap, iv, vol. i. 
 p. 92. 
 
 O true believers, it is not lawful for you 
 to be heirs of women againft their will, nor 
 to hinder them from marrying others, that 
 ye may take away part of what ye have 
 given them in dowry ; unlefs they have been 
 guilty of a manifeft crime, but converfe 
 kindly with them. And if ye hate them, it 
 may happen that ye may hate a thing 
 wherein God hath placed much good. If ye 
 be defirous to exchange a wife for another 
 wife, and ye have already given one of them 
 a talent, take not away any thing there- 
 from : will ye take it by flandering her, and 
 doing her manifeft injuftice ? And how can 
 ye take it, fince the one of you hath gone 
 in unto the other, and they have received 
 from you a firm covenant ? Marry not wo- 
 men whom your fathers have had to wife, 
 
 (except
 
 OF THE EAST. 89 
 
 (except what is already paft) for this is un- 
 cleannefs, and an abomination, and an evil 
 way. Ye are forbidden to marry your 
 mothers, and your daughters, and your lif- 
 ters, and your aunts, both on the father's 
 and on the mother's fide, and your brother's 
 daughters, and your fitter's daughters, and 
 your mothers who have given you fuck, 
 and your fofter fitters, and your wives mo- 
 thers, and your daughters in law, who are 
 under your tuition, born of your wives, 
 unto whom you have gone in, (but if ye 
 have not gone in unto them, it mail be no 
 fin in you to marry them) and the wives 
 of your fons, who proceed out of your loins ; 
 and ye are alfo forbidden to take to wife two 
 fitters, except what is already paft ; for 
 God is gracious and merciful. Ye are alfo 
 forbidden to take to wife free women who 
 are married, except thofe women whom 
 your right hands fhallpoflefs as flaves. This 
 is ordained you from God. Whatever is 
 befide this is allowed youj that ye may * 
 
 wit
 
 5 d THE MORALITY 
 
 with your fubftance provide wives for your- 
 felves, a&ing that which is right, and avoid- 
 ing whoredom. And for the advantage 
 which ye receive from them, give them their 
 reward, according to what is ordained : but 
 it fhall be no crime in you to make any 
 other agreement among yourfelves, after 
 the ordinance (hall be complied with ; for 
 God is knowing and wife. Whofo among 
 you hath not means fufScient that he may 
 marry free women, who are believers, let 
 him marry with fuch of your maid-fervants 
 whom your right hands poflefs, as are true 
 believers ; for God well knoweth your 
 faith. Ye are the one from the other > 
 therefore, marry them with the cortfent of 
 their mafters, and give them their dower 
 according to juftice ; fuch as are modeft, 
 not guilty of whoredom, nor entertaining 
 lovers. And when they are married, if they 
 be guilty of adultery, they fhall fuffer half 
 the punimment which is appointed for the 
 free women. This is allowed unto him 
 
 amons
 
 OF THE EAST. 91 
 
 among you, who feareth to fin by marrying 
 free women; but if ye abftain from marry- 
 ing flaves, it will be better for you ; God is 
 gracious and merciful. Ch. iv. vol. i. p. 96. 
 Marry thofe who are fingle among you, 
 and fuch as are honeft of your men-fervants, 
 and your maid-fervants ; if they be poor, 
 God will enrich them of his abundance ; for 
 God is bounteous and wife. And let thofe 
 who find not a match, keep themfelves 
 from fornication, until God (hall enrich 
 them of his abundance. And unto fuch of 
 your flaves as defire a written inftrument, 
 allowing them to redeem themfelves on pay- 
 ing a certain fum, write one, if ye know 
 good in them, and give them of the riches 
 of God, which he hath given you. And 
 compel not your maid-fervants to proftitute 
 themfelves, if they be willing to live chafte- 
 lyj that ye may fee k the cafual advantage 
 of this prefent life : but whoever fhall 
 compel them thereto, verily God will be 
 gracious and merciful unto fuch women 
 
 after
 
 9 2 THE MORALITY 
 
 after their compulsion. Chap. xxiv. vol. ii. 
 
 REMARKS. 
 
 Marriage admits of a twofold confideration ; 
 flrft, as it refpecls propagation, which is the 
 primary intention of it, in a political view; and 
 fecondly, as it refpects domeftic felicity, which 
 is the primary intention of it in individuals. 
 
 The firft requires a freedom of inveftigation, 
 which can no where be fo properly indulged as 
 *pon paper ; fince it will not admit of being dif. 
 cuffed in all companies, where the foft and 
 tender circumftances on which the latter de- 
 pends, may without offence be dwelt upon. In 
 converfation it is rude to urge any thing which 
 may fhock the delicacy of thofe who may be 
 confined to hear it; it is otherwife in writing: 
 fome things will better bear reading than hear- 
 ing ; and whenever a fubjecl: becomes tedious or 
 difagreeable, the reader is inftantly relieved by 
 clofing the book. This therefore is premifed 
 as a faving apology to ward off any charge of 
 indelicacy which may happen to be brought by 
 any too fcrupulous reader, male or female* 
 whofe curiofity has led them to this page ; where 
 the difficult talk is attempted of enquiring into, 
 if poflible, without offending any one, a fubjedt 
 5 which
 
 OF THE EAST. 93 
 
 which furnifhes vulgar wit and brutal manners 
 wiih their moft difguftful allufions. 
 
 Plurality of women then, ia few word?, ap- 
 pears moft undoubtedly conducive to increafe 
 what are juftly efteemed the riches of a nation : 
 for whatever may be thought of a man's ener- 
 vating himfelf among a number of women, it 
 does not-neceilarily follow that he muft ruin his 
 conftitution becaufe he may do it ; any more 
 than that every man who loves venifon and ma- 
 deira, and whofe pocket will gratify him with 
 both ; muft therefore die of a forfeit of the one, 
 or keep himfelf in a continual ftate of intoxica- 
 tion with the other. Moderation is true lux- 
 ury. 
 
 In chriftian countries matrimony is far from 
 yielding that increafe of people of which it might 
 be capable : firsce all that time is totally loft to 
 propagation, in which a man's only wife is breed- 
 ing ; yet women are far from being fcarce. it 
 may be pardonable to hint, that we appear to 
 underfland the nature of propagation much bet- 
 ter, where, as individuals, we are interefted to 
 promote it, in a commercial view; without de- 
 fending to what may be deemed grois illuftra- 
 tions. 
 
 The chriftian religion rather looks with an 
 unfavourable eye on the married ftate than 
 
 other-
 
 $4 THE MORALITY 
 
 otherwife * ; and the apoftle Paul pleads for ce- 
 libacy f without referve. Hence many thou- 
 fands of young men and women are continually 
 withdrawn from all the duties of fociety, and 
 immured, facred to unprofitable rites, to lazi- 
 nefs, to repentance, and hypocrify ; and as if 
 the remainder were thought too many to carry 
 on the great work of railing up pofterity, the ut- 
 moft difcouragements and difficulties are call in 
 nature's way to impede her progrefs. 
 Tantum relligio potuit fuadere, &c. 
 Hitherto marriage has been confidered only 
 as it affe&s propagation ; if we come to confider 
 it in the fecond place, with an eye of calm rea- 
 fon, as the means of domeftic happinefs to in- 
 dividuals; we mall view it perhaps in a fome- 
 what different light ; and be inclined to confefs 
 that an union with one woman of worth and vir- 
 tue, muft afford the moft refined fatisfaflion. 
 But all men are not fentimental in their affec- 
 tions : if therefore poligamy were tolerated by 
 law, men of moderation and reflexion, might 
 ftill confine themfelves within their own limits, 
 and not be the lefs happy with fingle fair ones; 
 while their country would profit by the lefs go- 
 verned paflions of the fenfual. 
 
 * Matt. xix. 12. f i Cor. ch. vii. &c. 
 4 MO-
 
 OF THE EAST. 95 
 
 MODESTY. 
 
 Speak unto the true believers, that they 
 reftrain their eyes, and keep themfelves from 
 immodeft actions : this will be more pure 
 for them ; for God is well acquainted with 
 that which they do. And fpeak unto the 
 believing women, that they reftrain their 
 eyes, and preferve their modefty, and dif- 
 cover not their ornaments, except what ne- 
 cefiarily appeareth thereof; and let them 
 throw their veils over their bofoms, and not 
 (hew their ornaments, unlefs to their huf. 
 bands, or their fathers, or their hufband's 
 fathers, or their fons, or their hufband's 
 fons, or their brothers, or their brother's 
 fons, or their fitter's fons, or their women, 
 or the captives which their right hands fhall 
 poffefs, or unto fuch men as attend them, 
 and have no need of women, or unto 
 children, who diftinguifh not the naked- 
 nefs of women. And let them not make 
 a noife with their feet, that their orna- 
 ments which they hide may thereby be dif- 
 covered. And be ye all turned unto God 9 
 
 O true
 
 96 THE MORALITY 
 
 O true believers, that ye may be happy. 
 Chap. xxiv. vol. ii. p. 192. 
 
 O true believers, let your flaves and thofe 
 amonp; you, who fhall not have attained the 
 age of puberty, afk leave of you before they 
 come into your prcfence, three times in the 
 day, namely, before the morning prayer, 
 and when ye \<xy afide your garment at noon, 
 and after the evening prayer. Thefe are 
 the three times for you to be private : it 
 (hail be no crime in you or in them, if they 
 go into you without afking permiffion, af- 
 ter thefe times, while ye are in frequent at- 
 tendance, the one of you on the other. 
 Thus God declareth his figns unto you j 
 for God is knowing and wife. And when 
 your children attain the age of puberty, let 
 them afk leave to come into your pre* 
 fence at all times, in the fame manner as 
 thofe who have attained that age b.fore 
 them, afk leave. Thus God declareth his 
 figns unto you, for G )d is knowing and 
 wife. A-: to fuch women as are pafr child- 
 bearing,
 
 OF THE EAST. 97 
 
 bearing, who hope not to marry again, be- 
 caufe of their advanced age, it (hall be no 
 crime in them if they lay afide their outer 
 garments, not fhewing their ornaments ; but 
 if they abftain from this it will be better for 
 them. God both heareth and knoweth. It 
 fhall be no crime in the blind, nor fhall it 
 be any crime in the lame, neither fhall it 
 be any crime in the fick, or in yourfelveSj 
 that ye eat in your houfes ; or in the 
 houfes of your fathers, or the houfes 
 of your mothers, or in the houfes of 
 your brothers, or in the houfes of your 
 lifters, or the houfes of your uncles on the 
 father's fide, or the houfes of your aunts on. 
 the father's fide, or the houfes of your uncles 
 on the mother's fide, or the houfes of your 
 aunts on the mother's fide, or in thofe houfes 
 the keys whereof ye have in your po/Teffion, 
 or in the houfe of your friend. It (hall not 
 be any crime in you whether ye eat toge- 
 ther or feparately. Id. p. 198, 
 
 H M U R-
 
 9 8 THE MORALITY 
 
 MURDER. 
 O true believers, the law of retaliation is 
 ordained you for the flain ; the free fhall 
 die for the free, and the fervant for the fer? 
 vant, and a woman for a woman : but he 
 whom his brother (hall forgive, may bepto- 
 fecuted, and obliged to make fatisfaclion 
 according to what is juft, and a fine fhall be 
 fet on him with humanity. This is indul- 
 gence from your Lord, and mercy. And 
 he who fhall transgrefs after this, by killing 
 the murderer, fhall fuffer a grievous punifh- 
 ment. And in this law of retaliation ye 
 have life, O ye of underftanding ! that per- 
 adventure ye may fear. Chap. ii. vol. i. 
 
 P- 3 1 - 
 
 It is not lawful for a believer to kill a 
 
 believer, unlefs it happen by miftake ; and 
 whofo killeth a believer by miftake, the pe- 
 nalty fhall be the freeing a believer from Sla- 
 very, and a fine to be paid to the family of the 
 deceafed, unlefs they remit it as alms: and 
 if the flain peribn be of a people at enmity 
 
 with
 
 OF THE EAST. 99 
 
 with you, and be a true believer, the pe- 
 nalty fhall be the freeing of a believer; but 
 if he be of a people in confederacy with 
 you, a fine to be paid to his family, and the 
 freeing of a believer. And he who findeth 
 not wherewith to do this, fhall faft two 
 months confecutively, as a penance enjoined 
 from God ; and God is knowing and wife. 
 But whofo killeth a believer defignedly, his 
 reward fhall be hell ; he fhall remain there- 
 in for ever ; and God fhall be angry with 
 him, and fhall curfe him, and fhall pre- 
 pare for him a great punifbment. Chap. iv. 
 vol. i. p. 112. 
 
 REMARKS. 
 
 This method of accepting a pecuniary com- 
 promife for blood, we are told in a note on the 
 pafTage, from Chardin, is frequently practifed 
 among the Mohammedans, efpecially in Perfia. 
 A fimilar ufage obtained among our Saxon an- 
 ceftors, where this kind of retaliatory revenge 
 was allowed, as may be feen in our law books, 
 under the name of deadly feud; and which alfo 
 admitted of commutation for money. This in* 
 H 2 deed
 
 jgo THE MORALITY 
 
 deed is holding the life of a man very cheap, 
 and rendering it infecure. But if our old Saxon 
 laws and the prefent practice of the Afiatics do 
 not fufficiently eftimate and guard the lives of 
 the innocent, our prefent Englifh laws do not 
 fet a proper value on the lives of the guilty. 
 The prefent lift, and growing number, of capital 
 offences in our ftatutes, is mocking to humanity, 
 cfpecially when it appears that fuch fanguinary 
 means are really difproportioned to their end, and 
 prove ineffectual. It is hoped a few thoughts 
 may be farther indulged on this ferious fubjed. 
 
 There appear but two ends to be obtained by 
 penal inflictions. I. The reformation of the 
 offender. II. The deterring others from the 
 commiffion of the like crimes. 
 
 Thefe two ends, however, ought to be fepa- 
 rately or jointly attended to, in proportion to 
 the nature of the offence, and its detriment to 
 fociety : and it is alfo to be confidered, whe- 
 ther the offence is only the refult of fome tem- 
 porary pafiion, of which the fubjecl, with pro- 
 per treatment, may be cured : Or, 
 
 Whether its atrocioufnef; evinces a depravity 
 of heart, which the fafety of mankind claims a 
 fecurity againfl; where reformation is impro- 
 bable, or too precarious to be trailed. 
 
 .Accord-
 
 OF THE EAST. 101 
 
 According as thefe coniiderations agree toge- 
 ther,, they will determine whether the firft in- 
 tention of punifhment, refpe&ing the reclaiming 
 the criminal, ought to be attended to ; or whe- 
 ther the fecond fhould be the fole objedl of pro- 
 ceeding. 
 
 From this view of the matter, who can avoid 
 pitying poor young fellows, whofe exigence is 
 cut off in the prime and vigour of life, for the 
 paltry theft of a handkerchief, or of a watch; or 
 for writing a few words on a flip of paper, with 
 a fraudulent intention? 
 
 Let not the honeft reader ftart at the light 
 mention of thefe offences ; the heinoufnefs of 
 inferring the public roads, and difturbing the 
 intercourfe of mankind, cannot be palliated ; 
 the obligation of preferving facred that mutual 
 confidence, without which commerce cannot be 
 carried on, is not to be weakened : but we 
 mould not at the fame time overlook the va- 
 lue of a man's life! not merely to himfelf, but 
 chiefly to his country ? A conflderation, which 
 nothing but the frequent laviihment of lives 
 can cccafion us to efteem fo lightly : a lavifli- 
 ment, which fubfiils after it has, in great mea- 
 fure, deftroyed its effect.. 
 
 But furely, means of intimidation cannot be 
 
 wanting, even though every gallows were chop- 
 
 H 3 ped
 
 io2 THE MORALITY 
 
 ped down, and though we difcon'inued the ab- 
 lurd cuflom of peopling our own colonies with 
 the outcafts of their mother country. The 
 flates bordering on the Mediterranean have their 
 gallies ; and have not we roads to make and 
 mend ? Have not we other public works to exe- 
 cute ? Have not we tin-mines, lead-mines> 
 iron-mines, coal-pits, in plenty? Have not we 
 manufactures to carry on, which are injurious 
 to the human fyftem ? There are plenty of me- 
 thods to employ thofe, who, having offended 
 againtt. the laws of their country, have loft all 
 c aims to the benefit of them. 
 
 According to the nature of their offences, 
 malefactors might be made to fpend their time 
 in making fome fort of reparation for the da- 
 mage they have formerly done to their coun- 
 try. The Have for life might be converted to 
 a uftful fervant of fociety, inftead of being un. 
 profitably hanged and forgotten ; and might 
 live a continual memorandum of his crime and 
 puniflimer.t. The Have for time, when his fla- 
 very expired, would, by a habit of labour, 
 and, by having been a witnefs of the punifh- 
 ment of others, take care how he endangered 
 his liberty again. By being hard worked, and 
 abftemioufly kept, their pafiions would abate, 
 they would have leifure and inclination for re- 
 
 flcclioni
 
 OF THE EAST. 103 
 
 Beftion; and, by having due care taken of their 
 morals, would become prudent men. How dif- 
 ferent this plan from that of tranfporting and 
 maintaining colonies of villains ! from that of 
 making unthinking mifcreants fing pfalms with 
 halters round their necks, through the llupefaclion 
 of fear, brought on by the precipitate teazings of 
 an Ordinary, hackneyed in the profeffion ; and 
 then blotting them out from the book of life. 
 
 Thefe loofe hints are left wirh thofe who may 
 chance to think them worthy consideration ; 
 with a wifh that the time may come, when 
 ceafing to gratify the profligate and defperate, by 
 hanging them out of the way, they may be made 
 to tremble at the apprehenfions of a life cf labour, 
 
 OATHS. 
 
 Make not God the object of your oaths, 
 that ye will deal juftly, and be devout, and 
 make peace among men ; for God is be 
 who heareth and knoweth. God will not 
 punifh you for an inconfiderate word in your 
 oaths; but he will punifh you for that which 
 your hearts have afl'ented unto. Chap. ii. 
 vol. i. p. 40. 
 
 H 4 God
 
 io 4 THEMORALITY 
 
 God will not punifh you for an incon- 
 fiderate word in your oaths; but he will 
 punifh you for what ye folemnly fwear with 
 deliberation. And the expiation of fuch an 
 inconfiderate oath fhall be the feeding of 
 ten poor men with fuch moderate food as 
 ye feed your own families withal ; or to 
 cloath them ; or to free the neck of a true 
 believer from captivity: but he who fhall 
 not find wherewith to perform one of thefe 
 three things, mail faff, three day.s. This is 
 the expiation of your oaths when ye fwear 
 inadvertently. Therefore keep your oaths. 
 Chap. v. vol. i. p. 148. 
 
 Whoever fhall violate his oath, will vio- 
 late the fame to the hurt only of his own 
 foul ; but whoever mail perform that which 
 he hath covenanted with God, he will 
 furely give him a great reward. Ch. xlviii. 
 vol. ii. p. 382. 
 
 ORPHANS. 
 
 They will alfo afk ye concerning orphans: 
 anfwer, to deal righteoufly with them is belt j 
 
 and
 
 OF THE EAST. 105 
 
 and if ye intermeddle with the management of 
 what. belongs to them, do them no wrong; 
 they are your brethren : Ged knoweth the 
 corrupt dealer from the righteous; and if 
 God pleafe, he will furely diftrefs you, for 
 God is mighty and wife. Chap. ii. vol. i. 
 
 P- 39- 
 
 And give the orphans, when they come 
 
 to age, their fubfbnce ; and render them 
 not in exchange bad for good : and devour 
 not their fubitance, by adding it to your 
 
 own fubflance; for this is a great fin. 
 
 And give not unto thofe who are weak 
 of understanding the fubftance which God 
 hath appointed you to preferve for them ; 
 but maintain them thereout, and cloath 
 them, and fpeak kindly unto them. And 
 examine the orphans until they attain the, 
 age of marriage : but if ye perceive they are 
 able to manage their affairs well, deliver 
 their fubftance unto them ; and wafte it 
 not extravagantly, or haftily, becaufe they 
 grow up. Let him who is rich abftain en- 
 tirely from the orphans eftates; and let him 
 
 who
 
 io6 THE MORALITY 
 
 who is poor take thereof, according to what 
 lhall be reafonable. And when ye deliver 
 their fubftance unto them, call witneffes 
 thereof in their prefence : God taketh fuf- 
 ficient account of your actions. Chap, iv 
 vol. i. p. 92. 
 
 PARENTS. 
 
 Thy Lord hath commanded that ye wor- 
 ship none befide him ; and that ye (hew 
 kindnefs unto your parents, whether the one 
 of them or both of them attain to old age 
 with thee. Wherefore fay not unto them, 
 Fye on you ! neither reproach them ; but 
 fpeak refpeftfully unto them ; and fubmit 
 to behave humbly toward them, out -of ten- 
 der affection, and fay, O Lord have mercy 
 on them both, as they nurfed me when I 
 was little. Chap. xvii. vol. ii. p. 99. 
 
 We have commanded man concerning his 
 parents, (his mother carrieth him in her 
 womb with weaknefs and faintnefs, and he 
 is weaned in two years) faying, Be grateful 
 unto me and to thy parents, Unto me 
 5 dial!
 
 OF THE EAST. 107 
 
 fliall all come to be judged. But if thy pa- 
 rents endeavour to prevail on thee to aflb- 
 ciate with me that concerning which thou 
 baft no knowlege, obey them not : bear 
 them company in this world in what (hall 
 be reafonable ; but follow the way of him 
 who fincerely turneth unto me. Chap. xxxi. 
 vol. ii. p. 263. 
 
 PATIENCE. 
 
 O true believers, be patient, and ftrive 
 to excel in patience, and be conftant mind- 
 ed, and fear God, that ye may be happy. 
 Chap. iii. vol. i. p. 91. /w**., 
 
 PRIDE. \strg \ 
 
 Diftort not thy face out of contempt to 
 men, neither walk in the earth with in- 
 folence ; for God loveth no arrogant vain 
 glorious perfon. And be moderate in thy 
 pace ; and lower thy voice ; for the moft 
 ungrateful of all voices furely is the voice of 
 afles. Chap, xxxi. vol. ii. p. 264. 
 
 RETA,
 
 io8 THE MORALITY 
 
 RETALIATION. 
 Fight for the Religion of God, againft 
 thofe who fight againft you, but tranfgrefs 
 not by attacking them firft, for God loverAi 
 not the tranfgreflbrs. And kill them when- 
 ever ye find them, and turn them out of 
 that whereof they have difpoffefled you ; for 
 temptation to Idolatry is more grievous than 
 {laughter : yet fight not againft them in the 
 holy temple, until they attack you therein; 
 but if they attack you, flay them there. 
 This mail be the reward of the infidels. 
 But if they defift, God is gracious and mer- 
 ciful. Fight therefore againft them, until 
 there be no temptation to Idolatry, a'rrd the 
 religion be God's : but if they defilr, then 
 let there be no hcftility, except againft the 
 ungodly. A facred month for a facred 
 month, and the holy limits of Mecca, if 
 they attack you therein, do ye alfo attack 
 them therein in retaliation ; and whoever 
 tranfgrefieth againft you by fo doing, do ye 
 tranfgrefs againft him in like manner as he 
 
 hath
 
 OF THE EAST. 109 
 
 hath tranfgrefTed againft you, and fear God, 
 and know that God is with thofe that fear 
 him. Contribute out of your fubftance to- 
 ward the defence of the religion of God, 
 and throw not yourfelves with your own 
 hands, into perdition ; and do good, for God 
 loveth thofe who do good. Chap. ii. Vol. i. 
 P-34- 
 
 Fear not men hut fear me ; neither fell 
 my figns for a fmall price. And whofo 
 judgeth not according to what God hath re- 
 vealed, they are infidels. We have therein 
 commanded them, that they fhould give life 
 for life, and eye for eye, and nofe for nofe, 
 and ear for ear, and tooth for tooth ; and 
 that wounds fhould alfo be puniflied by re- 
 taliation : but whoever fhould remit it as 
 alms, it fhould be acepted as an atonement 
 from him. And whofo judgeth not accord- 
 ing to what God hath revealed, they are 
 unjuft. Chap. v. Vol. i. p. 139. 
 
 Whoever (hall take a vengeance equal to 
 the injury which hath been done him, and 
 
 {hall
 
 Ho THE MORALITY 
 
 fball afterward be unjuftly treated ; verily 
 God will aflift him : for God is merciful, 
 and ready to forgive. Chap. xxii. Vol. ii. 
 
 P- 175- 
 
 REMARKS. 
 The Hebrews under the profeflion of exe- 
 cuting the vengeance of God againft idolaters, 
 a&ed offenji-vely toward the inhabitants of Ca- 
 naan ; and exterminated them to fettle them- 
 felves in their country : and to fliew the fubli- 
 mity of the chriftian doctrine, it is ufual to in- 
 ftance thofe precepts wherein forbearance, refig- 
 nation, and acquiefcence under all injuries and 
 violence, are recommended.* Thefc are two evi- 
 dent extreams : the Mohammedans appear to 
 fill up the mean between them ; as being allow- 
 ed to refill violence, but to aft only defenji<vely : 
 neverthelefs, though admitting the lex taliotiis, yet 
 correcting the licence by reprefentingforgivenefs, 
 or remitting of refentment, as the moil: commend- 
 able ; and which they incline the moil to, may be 
 feen in the Introduction. A fmall fhare of common 
 fcnfe will enable a perfon to compare the con- 
 duct hinted at in the firft inllance, with our fre- 
 
 * Matth. v. 38, &c. Luke vi, 27, & c . 1 Cor. 
 vi. 7. 
 
 ftnt
 
 OF THE EAST. Hi 
 
 fent ideas of juftice and morality : however, the 
 Jews muft be allowed to be at lead confident 
 with their own principles, and to be in fbme mea- 
 sure out of the queftion ; as worfhipping a God 
 of vengeance,* whom they by a metaphor 
 itiled a consuming fire .J If it be true that 
 the chriitians and mufiulmen derived their ideas 
 of God from the Jews, it muft at the fame time 
 be admitted that his attributes have been greatly 
 altered under thofe two difpenfations. Returning 
 then to our firft fubjeft, it may be obferved that 
 the mohammedan precepts feem rather better a- 
 dapted in this inftance, to the nature and fitua- 
 tion of mankind, than the chriiban ; the for- 
 mer being exprefsly permitted to have recourfe 
 to what chriitians are obliged to practice, in vio- 
 lation of the meeknefs recommended in the gof- 
 pel : experience proving that no community can 
 fubfjft upon ftricT: christian principles. If then 
 fuch exhortations are found to contain impofli- 
 ble precepts, and are to be received cum n.ica 
 fcJ'sy it does not appear how any encomium 
 can be truly founded on the literal reading of 
 them. 
 
 * Deutr. xxxii. 35. 41, &c, 
 % Deutr. iv. 24. ix. 3. &c. 
 
 Biihor>
 
 H2 THE MORALITY 
 
 Bifhop Warburton in his Alliance between 
 Church and State, p. 304. giving his fentiments 
 on Toleration, declares it as his opinion, that " the 
 " Quaker who believes even defenfive war to be 
 " unchriftian, fhould be excluded, in States upon 
 ** the continent, the common liberty of refid- 
 " ing in frontier places." Such an one is never- 
 thelefs truly orthodox in his belief: nor is this 
 the only inftance where fome perfons enjoy the 
 privilege of acting up to their principles, at the 
 expence cf the violation of them in others. 
 
 RIGHTEOUSNESS, defined. 
 
 It is not righteoufnefs that ye turn your 
 faces in prayer toward the eaft and the wed, 
 but righteoufnefs is of him who believeth in 
 God and the laft day, and the angels, and 
 the Scriptures, and the prophets ; who giveth 
 money for God's fake unto his kindred, and 
 unto orphans, and the needy, and the ftran- 
 ger, and thofe who afk, and for redemption 
 of captives ; who is conftant at prayer, and 
 giveth alms ; and ot thofe who perform 
 their covenant, when they have covenanted 
 and who behave themfelves patiently in ad- 
 2 vcrfity
 
 OF THE EAST. 113 
 
 verfity and hardships, and in time of vio- 
 lence : thefe are they who are true, and 
 thefe are they who fear God. Chap. ii. 
 Vol. i. p. 31. 
 
 SCOFFING, SLANDER, ABUSE, &c. 
 
 O true believers, let not men laugh other 
 men to fcorn ; who peradventure may be 
 better than themfelves : neither let women 
 laugh other women to fcorn j who may pof- 
 fibly be better than themfelves. Neither de- 
 fame one another ; nor call one another by 
 opprobrious appellations. An ill name it is 
 to be charged with wickednefs, after having 
 embraced the faith : and whofo repenteth. 
 not, they will be the unjuft doers. O true 
 believers, carefully avoid entertaining a fuf- 
 picion of another : for fome fufpicions are 
 a crime.. Enquire not too curioufly into 
 other men's failings : neither let the one of 
 you fpeak ill of another in his abfence. 
 Would any of you defire to eat the flefh of 
 his dead brother. Surely ye would abhor 
 I it.
 
 ii4 THE MORALITY 
 
 it. And fear God : for God is eafy to be 
 reconciled, and merciful. Chap. xlix. Vol. ii. 
 p. 389. 
 
 TESTAMENTS. 
 
 It is ordained you, when any of you is 
 at the point of death, if he leave any goods, 
 that he bequeath a legacy to his parents, and 
 kindred, according to what (hall be reafon- 
 able. This is a duty incumbent on thofe 
 who fear God. But he who fhall change 
 the legacy, after he hath heard it bequeath- 
 ed by the dying perfon, furely the fin there- 
 of (hall be on thofe who change it, for God 
 is he who heareth and lenoweth. Howbeit, 
 he who apprehendeth from the teftator any 
 miftake or injuftice, and (hall compofe the 
 matter between them; that (hall be no 
 crime in him, for God is gracious and mer- 
 ciful. Chap. ii. Vol. i. p. 32. 
 
 O true believers ! let witnefies be taken 
 between you, when death approaches any of 
 you, at the time of making the teftament; 
 
 let
 
 OF THE EAST* 115 
 
 let there be two witneffes, juft men from 
 among you j or two others of a different 
 tribe or faith from yourfelves, if ye be 
 journeying in the earth, and the accident of 
 death befal you. Ye (hall fhut them both 
 up after the afternoon prayer, and they fhall 
 fwear by God, if ye doubt them, and they 
 fhall fay, we will not fell our evidence for a 
 bribe, although the perfon concerned be one 
 who is related to us ; neither will we con- 
 ceal the teftimony of God, for then fhould 
 we certainly be of the number of the wick- 
 ed. But if it appear that both have been 
 guilty of iniquity, two others fhall ftand up 
 in their place, of thofe who have convicted, 
 them of falfhood, the two neareft in blood, 
 and they {hall fwear by God, faying, Verily 
 our teftimony is more true than the tefti- 
 mony of thefe two, neither have we pre- 
 varicated j for then fhould we become of 
 the number of the unjuft. This will be 
 eafier, that men may give teftimony accord- 
 ing to the plain intention thereof j or fear 
 I 2 left
 
 n6 T HE MORALITY 
 
 left a different oath be given, after their 
 oath. Therefore fear God, and hearken ; 
 for God direcleth not the unjuft people. 
 Chap. v. Vol. i. p. 152. 
 
 THEFT. 
 
 If a man or woman fteal, cut off their 
 hands, in retribution for that which they have 
 committed ; this is an exemplary punish- 
 ment appointed by God ; and God is mighty 
 and wife. But whoever (hall repent after 
 his iniquity, and amend, verily God will be 
 turned unto him ; for God is inclined to for- 
 give, and merciful. Chap. v. Vol. i. p. 137. 
 
 TOLERATION. 
 
 Let there be no violence in Religion. 
 Chap. ii. Vol. i. p. 48. 
 
 USURY. 
 They who devour ufury, fhall not arife 
 from the dead, but as he arifeth whom Satan 
 hath infected by a touch : this fhall hap- 
 pen to them becaufe they fay, truely felling 
 
 is
 
 OF THE EAST. 117 
 
 is but as ufury : and yet God hath permit- 
 ted felling, and forbidden ufury. He there- 
 fore, who when there cometh unto him an 
 admonition from his Lord, abftaineth from 
 ufury for the future, (hall have what is pad 
 forgiven him, and his affair belongeth to 
 God. But whoever returneth to ufury, 
 they (hall be the companions of hell fire ; 
 they (hall continue therein for ever. God 
 fhall take his blefling from ufury, and fhall 
 increafe alms : for God loveth no infidel* 
 or ungodly perfon. But they who believe, 
 and do that which is right, and obferve the 
 ftated times of prayer, and pay their legal 
 alms, they (hall have their reward with 
 their Lord : there fhall come no fear on 
 them, neither fhall they be grieved. O true 
 believers, fear God, and remit that which 
 remaineth of ufury, if ye really believe J 
 but if ye do not, hearken unto war, which is 
 declared againft you from God and his apofile : 
 yet if ye repent, ye fhall have the capital of 
 your money. Chap. ii. Vol. i. p. 52. 
 
 I 3 WHORE-
 
 n8 THE MORALITY 
 
 WHOREDOM and ADULTERY- 
 REMARK. 
 
 A following extract referring to a punifh- 
 rnent of adultery, though no fuch puniihment is 
 fpecified in the Koran; this deficiency will.be 
 fupplied by attending to a paffage in Sale's Pre- 
 liminary Difcourfe, which is as follows. 
 
 ' There being fome pafTages in the Koran 
 ' which are contradictory, the mohammedan doc- 
 ' tors obviate any difficulty from thence, by the 
 doctrine of abrogation: for they fay, that God 
 
 * in the Koran commanded feveral things which 
 ' were for good reafons afterwards revoked and 
 
 * abrogated* 
 
 ' PafTages abrogated are diilinguifhed into 
 ' three kinds : the firft, where the letter and 
 'fenfe are both abrogated ; the fecond, where 
 < the letter only is abrogated, but the fenfe re- 
 
 * mains ; and the third, where the fenfe is abro- 
 
 * gated, though the letter remains. 
 
 ' Of the fecond kind is a verfe called the 
 
 * verfe of fioning, which according to the tra- 
 
 * dition cf Omar afterward Khalif, was extant 
 
 ' while 
 
 * A very convenient doctrine this, and if 
 adopted by our doctors, would remove many 
 cccafions of fchifm among us,
 
 OF THE EAST. 119 
 
 * while Mohammed was living, though it be 
 ' not now to be found. The words are thefe. 
 *' Abhor not your parents, for this would be 
 ' ingratitude in you. If a man and woman 
 " of reputation commit adultery, ye fhall ftone 
 " them both ; it is a puniihment ordained by 
 " God ; for God is mighty and wife." 
 
 Prelim. Difc. iii- p. 87. 
 
 If any of your women be guilty of whore- 
 dom, produce four witnefles from among 
 you againft them, and if they bear witnefs 
 againft them, imprifon them in feparate apart- 
 ments until death releafe them, or God af- 
 fordeth them a way to efcape. Chap. iv. 
 Vol. i. p. 95. 
 
 The whore and the whoremonger, (hall 
 ye fcourge with an hundred ftripes. And 
 let not compaflion toward them prevent 
 you from executing the judgment of God ; 
 if ye believe in God and the laft day : and let 
 fome of the true believers be witnefles of 
 their punifliment. The whoremonger fhall 
 not marry any other than a harlot or an 
 I 4, idola-
 
 120 THE MORALITY 
 
 idolatrefs : and a harlot fhall no man take 
 in marriage, except a whoremonger or an 
 idolater. And this kind of marriage is for- 
 bidden the true believers. But as to thofe 
 who accufe women of reputation of whore- 
 dom, and produce not four witnefTes of the 
 fact, fcourge them with fourfcore ftripes, 
 and receive not their teftimony for ever 
 for fuch are infamous prevaricators : except- 
 ing thofe who (ball afterward repent, and 
 amend : for unto fuch will God be gracious 
 and merciful. They who fhall accufe their 
 wives of adultery, and (hall have no wit- 
 nefles thereof befide themfelves ; the tefti- 
 mony which fhall be required of one of them 
 fhall be, that he fwear four times by God, 
 that he fpeaketh the truth : and the fifth 
 time that he imprecate the curfe of God on 
 him, if he be a liar. And it fhall avert 
 the punifhment from the wife, if fhe fwear 
 four times by God that he is a liar ; and if 
 the fifth time fhe imprecate the wrath of 
 
 Gcd
 
 OF THE EAST. 121 
 
 God on her, if he fpeaketh the truth. * 
 Chap. xxiv. Vol. ii. p. 188. 
 
 WOMEN. 
 
 O men, fear your Lord, who hath creat- 
 ed you out of one man and out of him 
 created his wife, and from them two hath 
 multiplied many men and women : and fear 
 God by whom ye befeech one another j and 
 refpecT: women who have borne you, for God 
 is watching over you. Chap. iv. Vol. i. p. 92. 
 
 The honeft women are obedient, careful 
 in the abfence of their hufbands, for that 
 God preferveth them, by committing them 
 to the care and protection of the men. But 
 
 * ' In cafe both fwear, the man's oath dif- 
 
 * charges him from the imputation and penalty 
 ' of flander; and the woman's oath frees her 
 
 * from the imputation and penalty of adultery : 
 ' but though the woman do fwear to her inno- 
 ' cence, yet the marriage is actually void, or 
 
 * ought to be declared void by the judge; be- 
 ' caufe it is no: fit they fhould continue together 
 
 * after they have come Co thefe extremities. Jul- 
 
 * lalo 'Mn.' 
 
 thofc
 
 Hz THE MORALITY 
 
 tfaofe whofe perverfenefs ye fhall be appre- 
 benfive of, rebuke ; and remove them into 
 feparate apartments and chaftife them. But 
 if they fhall be obedient unto you, feek not 
 an occafion of quarrel againft them ; for 
 God is high and great. And if ye fear a 
 breach between the hufband and wife, fend 
 a judge out of his family, and a judge out 
 of her family : if they fhall defire a recon- 
 ciliation, God will caufe them to agree ; 
 for God is knowing and wife. Chap. iv. 
 VoJ. i. p. 101. 
 
 If a woman fear ill ufage or averfion 
 from her hufband, it fhall be no crime in 
 them if they agree the matter amicably be- 
 tween themfelves ; for a reconciliation is 
 better than a feparation. Mens fouls are 
 naturally inclined to covetoufnefs : but if ye 
 be kind toward women, and fear to wrong 
 them, God is well acquainted with what ye 
 60. Ye can by no means carry yourfelves 
 equally between women in all refpeiSb, al- 
 though
 
 OF THE EAST. 123 
 
 though ye ftudy to (Jo it j therefore turn 
 not from a wife with all manner of averfion> 
 nor leave her like one in fufpenfc : if ye agree 
 and fear to abufe your wives, God is gra^ 
 cious and merciful ; but if they feparate, 
 God will fatisfy them both of his abun- 
 dance ; for God is extenfive and wife, and 
 unto God belongeth whatfoever is in hea- 
 ven and on earth. Chap. iv. Vol. i. p. 119. 
 O true believers, when believing women 
 come unto you as refugees, try them : God 
 well knoweth their faith. And if ye know 
 them to be true believers, fend them not 
 back to the infidels : they are not lawful for 
 the unbelievers to have in marriage, neither 
 are the unbelievers lawful for them. But 
 give their unbelieving hufbands what they 
 fhall have expended for their dowers. Nor 
 fhall it be any crime in you if ye marry 
 them, provided ye give them their dowries. 
 And retain not the patronage of the unbe- 
 lieving women : but demand back that which 
 ye have expended for the dowry of fuch of 
 
 your
 
 124 THE MORALITY 
 
 your wives as go over to the unbelievers ; 
 and let them demand back that which they 
 have^expended for the dowry of thofe who 
 come over to you. This is the judgment 
 of God which he eftablifheth among you : 
 and God is knowing and wife. If any of 
 your wives efcape from you to the unbelie- 
 vers, and ye have your turn by the coming 
 over of any of the unbelievers wives to you ; 
 give to thofe believers whofe wives (hall 
 have gone away, out of the dowries of the 
 latter, fo much as they fhall have expended 
 for the dowries of the former : and fear God 
 in whom ye believe. O prophet, when 
 believing women come unto thee and plight 
 their faith unto thee, that they will not af- 
 fociate any thing with God, nor fteal, nor 
 commit fornication, nor kill their children, 
 nor come with a calumny which they have 
 forged between their hands and their feet, 
 nor be difobedient to thee in that which 
 fhall be reafonable : then do thou plight thy 
 faith unto them, and afk pardon for them 
 
 of
 
 OF THE EAST. Istf 
 
 of God : for God is inclined to forgive, 
 and is merciful : O true believers enter not 
 into friendship with a people againft whom 
 God is incenfed : they defpair of the life to 
 come, as the infidels defpair of the refur- 
 retion of thofe who dwell in the graves. 
 Chap. lx. Vol. ii. p. 433. 
 
 GENERAL PRECEPTS. 
 They will afk thee concerning wine and 
 lots : anfwer, in both there is great fin, and 
 alfo fome things of ufe unto men : but their 
 finfulnefs is greater than their ufe. They will 
 afk thee alfo what they fhall beftow in alms : 
 anfwer, what ye have to fpare. Thus God 
 fheweth his figns unto you, that peradven- 
 ture ye might ferioufly think of this prefent 
 world, and of the next. Chap. ii. Vol. i. 
 
 P- 39- 
 
 O true believers, devour not ufury, doub- 
 ling it twofold ; but fear God, that ye may 
 profper : and fear the fire which is prepared 
 
 for the unbelievers ; and obey God and his 
 
 apoftle,
 
 *26 THE MORALITY 
 
 apoftle, that ye may obtain mercy. And 
 run with emulation to obtain remiffion from 
 your Lord, and paradice, whofe breadth 
 equalleth the heavens and the earth, which 
 is prepared for the godly ; who give alms in 
 profperity and adverfity; who bridle their 
 anger, and forgive men : for God loveth 
 the beneficent. And who after they have 
 committed a crime, or dealt unjuftly with 
 their own fouls, remember God, and aflc 
 pardon for their fms, (for who forgiveth fins 
 except God ?) and perfevere not in what 
 they have done knowingly : their reward 
 fhall be pardon from their Lord, and gar- 
 dens wherein rivers flow, they fhall remain 
 therein for ever : and how excellent is the 
 reward of thofe who labour ! There have 
 already been before you examples of punifh- 
 ment of infidels, therefore go through the 
 earth and behold what hath been the end 
 of thofe who accufe God's apoftles of im- 
 pofture. Chap, iii. Vol. i. p. 79. 
 
 Say,
 
 OF THE EAST. $27 
 
 Say, come ; I will rehearfe that which 
 your Lord hath fosbidden you j that is to 
 fay, that ye be not guilty of idolatry, and 
 that ye (hew kindnefs to your parents, and 
 "that ye murder not your children for fear 
 left ye be reduced to poverty : we will pro- 
 vide for you and them; and draw not near 
 unto heinous crimes, neither openly, nor in 
 fecret ; and flay not the foul which God 
 hath forbidden you to flay, unlefs for a juft 
 caufe. This hath he enjoined you that ye 
 may underftand. And meddle not with the 
 fubftance of the orphan, otherwife than for 
 the improving thereof, until he attain his 
 age of ftrength ; and ufe a full meafure, and 
 a juft balance. We will not impofe a tafk on 
 any foul, beyond its ability. And when 
 ye pronounce judgment obferve juftice, al- 
 though it be for or againft one who is near 
 of kin ; and fulfil the covenant of God. 
 Chap. v. Vol. i. p. 183. 
 
 Give unto him who is of kin to you, his 
 
 due, and alfo unto the poor, and the tra- 
 
 4 vcller.
 
 128 THE MORALITY 
 
 veller. And wafte not thy fubftance pro- 
 fufely : for the profufe are brethren of the 
 devils : and the devil was ungrateful unto his 
 Lord. But if thou turn from them, in ex- 
 pectation of the mercy which thou hopeft 
 from thy Lord j at leaft fpeak kindly unto 
 them. And let not thy hand be tied up to 
 thy neck ; neither open it with an unbound- 
 ed expanfion, left thou become worthy of 
 reprehenfion, and be reduced to poverty. 
 Verily thy Lord will enlarge the ftore of 
 whom he pleafeth, and will be fparing unto 
 whom he pleafeth j for he knoweth and re- 
 gardeth his fervants. Kill not your chil- 
 dren for fear of being brought to want ; we 
 will provide for them and for you : verily 
 the killing them is a great fin, Draw not 
 near unto fornication ; for it is wickednefs, 
 and an evil way. Neither flay the foul which 
 God hath forbidden you to flay, unlefs for 
 a juft caufe ; and whofoever fhall be flain 
 unjuftly, we have given his heir power to 
 demand fatisfa&ion \ but let them not exceed 
 
 the
 
 OF THE EAST. gup 
 
 the bounds of moderation, in putting to death 
 the murderer in too cruel a manner, or by 
 revenging his friends blood on any other 
 than the perfon who killed him ; fince he 
 is affifted by this law. And meddle not 
 with the fubftance of the orphan, unlefs it 
 be to improve it, until he attain his age of 
 ftrength : and perform your covenant, for 
 the performance of your covenant (hall be 
 enquired into hereafter. And give full mea- 
 fure when you meafure ought j and weigh 
 with a juft balance. This will be better and 
 more eafy for determining every man's due. 
 And follow not that whereof thou haft no 
 knowledge ; for the hearing, and the fight, 
 and the heart, every of thefe fhall be ex- 
 amined at the laft day. Walk not proud- 
 ly in the land, for thou canfl: not cleave the 
 earth, neither (halt thou equal the mountains 
 in ftature. All this is evil and abominable 
 in the fight of thy Lord. Thefe precepts 
 are a part of the wifdom which thy Lord 
 K hath
 
 i 3 d THE MORALITY 
 
 hath revealed unto thee. Ch. xvii. Vol. ii, 
 p. 99. 
 
 Now are the true believers happy ; who 
 humble themfelves in their prayer, and who 
 efchew all vain difccurfe, and who are doers 
 of alms deeds ; and who keep themfelves 
 from carnal knowlege of any women ex- 
 cept their wives, or the captives which their 
 right hands poffefs, (for as to them they fhall 
 be blamelefs : but whoever coveteth any 
 woman beyond thefe, they are tranfgreflbrs) 
 and who acquit themfelves faithfully of their 
 truft, and juftly perform their covenant; 
 and who obferve their appointed times of 
 prayer. Thefe fhall be the heirs who fhall 
 inherit paradife, they fhall continue therein 
 for ever. Chap, xxiii. vol. ii. p. 178. 
 
 Give unto him who is of kin to thee his 
 reafonable due; and alfo to the poor, and 
 the fl ranger : this is better for thofe who 
 feek the face of God; and they fhall profper. 
 Whatever ye fhall- give in ufury, to be an 
 increafe of men's fubftance, fhall not be in- 
 
 creafed
 
 OF THE EAST. i 3 t 
 
 creafed by the bleffing of God; but what- 
 ever >e. fhall give in alms for God's fake," 
 they fhall receive a twofold reward. Ch. xxx. 
 vol. ii. p. 258. 
 
 Whatever things are given you, they are 
 the provifion of this prefcnt life : but the 
 reward which is with God is better, and 
 more durable, for thofe who believe and put 
 their truft in their Lord, and who avoid 
 heinous and filthy crimes, and when they 
 are angry, forgive ; and who hearken unto 
 their Lord, and are conftant at prayer, and 
 whofe affairs are directed by confultation 
 among themfelves, and who give alms out 
 of what we have beftowed on them j and 
 who, when an injury is done them, avenge 
 themfelves, (and the retaliation of evil ought 
 to be an evil proportionate thereto:) but he 
 whoforgiveth,and is reconciled unto his ene- 
 my, fhall receive his reward from Goj j for he 
 loveth not the unjuft doers. And whofo 
 fhall avenge himfelf after he hath been in- 
 ured j as to thefe, it is not lawful to pu T 
 K 2, nifh
 
 i 3 2 THE MORALITY 
 
 nifh them for it : but it is only lawful to 
 punifh thofe who wrong men, and act 
 infolently in the earth againft juftice; thefe 
 {hall fuffer a grievous punifhment. And 
 "whofo beareth injuries patiently, and for- 
 givetb, verily this is a neceflary work: 
 Chap. xlii. vol. ii. p. 354. 
 
 Verily man is created extremely impa- 
 tient: when evil toucheth him, he is full 
 of complaint; but when good befalleth him, 
 he becometh niggardly: except thofe who 
 are devoutly given, and who perfevere in 
 their prayers; and thofe of whofe fubftancc 
 a due and certain portion is ready to be 
 given unto him who afketh, and him who 
 is forbidden by fhame to afk : and thofe 
 who fincerely believe the day of judg- 
 ment, and who dread the punifhment of 
 their Lord : ('for there is none fecure from 
 the punifhment of their Lord) and who 
 abftain from the carnal knowlege of wo- 
 men other than their wives, or the flaves 
 which their right hands pofTefsj (fof 
 4 as
 
 OF THE EAST. 133 
 
 as to them they fhall be blamelefs ; but 
 whoever coveteth any woman befide thefe, 
 they are tranfgrefTors) and thofe who faith- 
 fully keep what they are entrufted with, and 
 their covenant; and who are upright in their 
 teftimonies, and who carefully obferve the 
 requifue rites in their prayers : thefe fhall 
 dwell amidft gardens highly honoured. 
 Chap. lxx. vol. ii. p. 459, 
 
 F I N I S.
 
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 Observations on the Number and 
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 tenance; and on the General Caufes 
 of Poverty : including fome Curfory 
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