should suffice for the bodies, and do not abstain from the counsel present to you; indeed, considering those who are ill-disposed toward the city, and who dare to urge upon us such things, let us send guards to Callipolis, that they may provide for all things necessary to protect the city and act in such a way that its secure possession may remain for the city: and may it be our good fortune, with manly spirit, to succeed in defending our fatherland. I have said what I judge to be advantageous; do you choose that which will be for the common good.
DEMETRIUS CYDONIUS, MONODY ON THE SEDITION IN THESSALONICA, IN THE YEAR 1343.
(It exists among the *Scriptores post Theophanem*, volume CIX of this Patrology.)DEMETRIUS CYDONIUS, TRANSLATION OF THE BOOK OF FRIAR RICHARD, OF THE ORDER OF PREACHERS, AGAINST THE FOLLOWERS OF MAHOMET.
(Basel, 1545. Regarding this edition, see above, col. 371, note.)BARTHOLOMEW PICENUS OF MONTEARDUO, TO FERDINAND, KING OF ARAGON AND BOTH SICILIES, SENDS GREETINGS.
Since Demetrius Cydonius, a man most skilled in both languages, had translated the work of Friar Richard of the Order of Preachers from Latin into Greek, it did not seem unreasonable to me, most serene and Catholic King, to translate it back from Greek into Latin: not that I suppose that a work of this kind does not exist among the Latins, but because I had seen that Demetrius Cydonius had translated that small work from Latin into Greek with a more elegant style, I have therefore endeavored, according to my powers, to translate that booklet again into our language with that same elegance of expression in some way, and to render it into a more polished and lucid style according to my powers, and to dedicate it to you, most serene and Catholic King, who alone among the kings of the Christians in this our time have afflicted the Mahometan sect with the greatest disasters. For you have gained no small praise for yourself, when you brought the Baetic province, which for eight hundred years had worshipped the Mahometan faith, into the power of the Christians, B and now you intend to seize the whole of Africa: which you will be able to accomplish easily, since those tribes at this time are unwarlike, because they have not been accustomed to fighting with Christians for a long time. For it was more difficult for you to conquer the Baetic province than it is to assert the whole of Africa into your power. For there were in Baetica those most strenuous soldiers, always accustomed to warring with the Spanish soldier; but these, conversely, are slothful men, devoted to their belly and to sloth, having long since been unaccustomed to doing battle with the Christian name, nor are they practiced in war, such as those who once occupied Spain and Italy under Hannibal. Nor do they have that supply of arms which the Spanish soldier, most strenuous and most experienced in war, is said to have. Nor are great riches lacking there, by which the spirits of the soldiers are most greatly inflamed with the hope of booty. Everything will turn out prosperously for you if you pursue the remains of the begun war. There is no reason why you should fear that war is being stirred up against you in Spain by some, especially at this time, now that a new alliance has been initiated with the most Christian King of the French. Therefore, pursue the war you have begun, and transfer your forces into Africa. With God as your guide, you will easily subjugate it, and once it is subdued and brought into the power of the Christians, you will then easily recover Jerusalem, which is at this time subject to the Sultan of Babylon, a land so ample, so fertile, and so holy. But those who now protect that fatherland are merely slaves for sale, C
bought from different provinces, and these indeed do not amount to a sum of twenty thousand. Since these were compelled to depart from the Christian religion, they now follow the Mahometan sect. As for the remaining Saracens who are subject to them, we can conjecture how soft and effeminate they are from the fact that they are never allowed to bear arms, nor to ride a horse, nor to do anything manly, but they exercise themselves in agriculture, or commerce, or other base things of this kind. Since this is so, there is no doubt for anyone that you will most easily bring back a victory from that expedition with the greatest triumph, and you will liberate the holy city Jerusalem, in which our Savior the Lord Jesus Christ preached the Gospel and established the New Testament for us, from the most savage superstition of the Mahometans. How vain, how frivolous, and of how little moment this is, it is not necessary to say at present, since you will understand it then for the first time, when you have diligently read through this refutation of Brother Richard. Farewell.
Refutation of the law given to the Saracens by the cursed Mahomet, translated from the Latin language into Greek by a certain Demetrius, by Richard, A of the order of Brothers who are called Preachers among the Latins.
"How many are the days of Thy servant? When wilt Thou execute judgment on them that persecute me? The wicked have told me fables, but not as is Thy law, O Lord. All Thy commandments are truth. They have persecuted me unjustly" (Ps. CXVIII, 84, 85). These are the words of the Church militant, weeping and groaning, burdened by various miseries from which she trusts to be delivered by divine aid. But although the Church has suffered B innumerable passions and sorrows, nevertheless, all of them can universally be referred to three [types]. First, indeed, she manifestly underwent the frenzy of persecution brought upon her by impious tyrants. And this happened especially to her from the time when Christ suffered until the times of Constantine, that is to say, over three hundred and ten years, when the Romans, who held the monarchy of the world, and an infinite catalog of other impious men, slaughtered the innumerable holy martyrs of God throughout the whole world. For which time, sympathizing with the Church, David says: "How many are the days of Thy servant? When wilt Thou execute judgment on them that persecute me?" But when the blood of the saints cried out to God, and they shone with miracles, suddenly there was a change of the right hand of the Most High; and they who before were persecutors of the Christians built churches and became leaders of the war against the impious. But immediately C the second persecution of heretics arose. For suddenly appeared the bloodthirsty dragon, raging from his lair, and hissing forth various heresies, namely, those of Arius, and Sabellius, and Macedonius, and other heretics. For which time especially David said: "The wicked have told me fables, but not as is Thy law, O Lord." But then the light of doctrine was given and added to the Church, when many teachers appeared and opened the divine Scripture: this was Hilary, Augustine, Jerome, and Gregory; and there arose also a multitude of holy Fathers who were in the deserts, of perfect and most sincere life; so that even through them the mouth of the dragon was bound with a weak and common thread: and thus of the divine Scriptures ef
Aficiency, the mouth of those who speak iniquity has been stopped. But immediately after these things, a third corruption B sprouted up in the Churches, to wit, the danger from false brethren. Hence, even after the times of the blessed Gregory, tribulation immediately gained strength through men whose minds were corrupted, speaking lies in hypocrisy; and so many lies and inventions regarding life, doctrine, and justice arose, that there were many who sided with and strove alongside the wicked and tyrants, even as far as they themselves fell into stupidity and depravity; and conversely, they would bark at and disparage the most perfect men. And this corruption against the Church will remain until old age and end-time, so that no hope at all is left, save for divine aid and perseverance for the sake of the truth. Whence also for these times David says: “All thy commandments are truth; they have persecuted me unjustly: help me.” As if saying: Even if truth is for a time prostrate, yet it must needs rise most quickly and be known effectively, especially with divine assistance cooperating.
In this third state of condition, therefore, after the times of the blessed Gregory, to wit, in the times of Heraclius, a certain diabolical man C rose up against the truth and the Church of God, the firstborn of Satan, prone to lust, and given to fraud and machinations, by name Mahomet. And he, by the counsel and aid of him who is a liar and the father of lies, composed a law that is iniquitous and full of lies, as if it had been set forth from the divine mouth: which law he indeed named Alcoran, to wit, a collection of divine commandments. This Mahomet persecuted the Church of God above all who were or are to come. For he did not strike the Church in only one way, but in three very general ways: now indeed by savage tyranny, now by deception in the laws, and now by hypocrisy D subverting the simpler ones, so that he has already subjected a great part of the world to his deception, by the permission of God, who is terrible in his counsels over the sons of men. I therefore, the least in the order of Preachers, pitying such great calamity for those who have been deceived, considered my ways and turned my feet unto the testimonies of God. Whence, having crossed many seas and desert places, and having reached the renowned city of the Saracens, Babylon, where the greatest and most universal schools among them exist; and having there likewise learned the letters and the Arabic language, and having most diligently and continually disputed with the masters among them, I perceived more and more the perversion of the aforementioned law. And even beginning to translate this into the Latin language, I found so many fables, together with lies and blasphemies, and a continuous babbling and vain repetition through everything, so that I was filled with sadness; and I decided therefore to write certain epistles concerning such great blasphemies, to the triumphant Church; and I have complained as one in bitterness of soul. Now, however, it is my intention, confident in the highest truth, the heads and prin-
-Acipal lies of this iniquitous law to show, and to provide to the other brothers an opportunity by which they might more easily be able to recall the heretics of this impiety to God. And in order that this might be done with order, I have recognized that the whole treatise must be divided into determined chapters.
*Digest of the work into seventeen chapters.*
The first chapter contains the principal errors of this law. Second, what manner must be observed with them. Third, that this law is not the law of God, because it is witnessed to neither by the Old nor the New Testament; and that it is necessary for the Saracens to obey the sayings of the Old Testament and of the Gospel. Fourth, that it agrees with others neither in style nor in manner. Fifth, that it does not agree according to sentiments with any other. Sixth, that in many things it contradicts itself. Seventh, that it is confirmed by no miracle. Eighth, that it is not according to reason. Ninth, that it contains manifest lies. Decimum, that it is violent B even toward those who come to it. Eleventh, that it is disordered. Twelfth, that it is iniquitous. Thirteenth, concerning the institution of the Alcoran, and who was the artificer and inventor of this law. Fourteenth, concerning the fiction of the most base vision. Fifteenth, concerning certain six questions common in the Alcoran, and concerning the excellence of Christ over Mahomet. Sixteenth, concerning the excellence of the Gospel over the Alcoran. Seventeenth, concerning the response of the Saracens to the aforementioned.
I. Of the principal errors of this law.
Therefore, it is proper first to know the principal errors which the law of the Saracens posits, according to which it is most contrary to the divine law. Note, therefore, that every filth of the ancient heretics, which the devil scattered piecemeal in others, he vomited forth in its entirety upon Mahomet. For this man, with Sabellius, C denies the Trinity entirely; but he posits a certain duality in divine matters, which can demonstrate in itself nothing honorable or similar to the divine, since it is the principle of all otherness. For he posits both the divine essence itself and the soul of this. Whence, in the Alcoran, he introduces God as speaking in the plural, so that it may appear that the very soul of God, and Christ himself, are of another [substance] beside God, and of lesser...
state, and subject to Him; agreeing in these things with Arius and Eunomius, who hypothesize that Christ is a mere creature, albeit one surpassing all other creatures. This opinion seems to have sprung from the Platonists, who supposed the highest God to be the father of all and the creator, from whom they said a certain mind first flowed forth, in which were all the reasons of created things, and that this mind was higher than all, which they also named the paternal mind. After this, they said there was the soul of the world; and next to this, the remaining creatures. Those things, therefore, that are said in the Scriptures concerning the Son of God, they referred to that mind; especially because the divine Scripture B even calls the Son of God the wisdom of God and the Word of God. The opinion of Avicenna corresponds with this, for he supposes a first intelligence above the first heaven, which moves the first heaven, beyond which he says God is established in the highest place. Thus, therefore, the Arians supposed concerning the Son of God that he was a creature who exceeds all other creatures, through whom as a mediator God created all things. Whence also Mahomet supposes Christ to be a most holy man, endowed with virtue above all others. But it is clear that he says there is something in him above man. For he calls him the Word of God, and the Spirit of God, and the soul of God; but he thinks it entirely ridiculous that he should be called God in truth. And for the demonstration of this, he uses two things especially: first, that Christ himself never asserted or said C this about himself; and second, because he seems to have said the opposite. Whence Mahomet says that Christians claim Christ is God, and yet Christ himself said to the Jews, “Worship my God and your God, my Lord and your Lord.” I have set these things out at greater length, so that all may know that what the seducing devil could not accomplish in the world in the beginning through Arius, he has fulfilled through Mahomet after that [Arian] zeal had withered in the Church and malice had increased; and at length he will fortify it through the wickedness of the Antichrist. Who will persuade the world that Christ is neither the true God, nor the Son of God, nor even a good man. The principal intention of Mahomet, therefore, is to persuade [men] that Christ is neither God nor the Son of God, but a certain holy and wise man, and a most great prophet, born of a D virgin without a father. In which things he agrees with the heretic Carpocrates. Likewise, he affirms that it is impossible for God to have a son, for the reason that he does not have a wife. With the same heretic, he again agrees in this. And he adds that, if God had a son, all things would already be in danger, as there would necessarily be a schism between them. In which things he agrees with the Jews and the heretic Cerdo. And he subjoins that Christ was not killed by the Jews, nor crucified, but that another similar to him
A in which things he agrees with the Manichaeans. He adds that God called Christ to Himself, and that he will appear again at the end of the world and will slay the Antichrist, and that after this God will cause Christ to die. Whoever denies the passion of Christ denies all the mysteries of the Church, which possess their efficacy from the divine passion. In which things he agrees with the Donatist heretics. He says also that dæmons can be saved through the Koran, so that many of them, upon hearing this, became Saracens; following in this, in some measure, Origen, who says that dæmons are to be saved. He fables also that he ascended to God, because God sent Gabriel for this purpose, and that God laid His hand upon him; and that from God’s touching him, he felt such a sensation of coldness in his body that it penetrated even to the marrow of his spine. In B which things it is manifest that he communicates with the Anthropomorphites, who assert that God is corporeal. He says also that the Holy Spirit is a creature, agreeing with Macedonius. In saying that the angels became dæmons because they refused, at God's command, to adore Adam, he appears to imitate no one. He trifles also concerning the ultimate blessedness of man, saying it consists in licentiousness and luxury, and in sumptuous garments, and irrigated gardens—agreeing in this with the heretic Cerinthus and certain ancient infidels. He says also that one must observe circumcision, commending what belongs to the Ebionite heretics. He grants a multitude of wives in marriage, and concubines and handmaids, and as many as one could support after taking them in war, and to take the wives of others indifferently, in these things following the heretical Nicolaitans. He says that all who do not obey this law must be destroyed, unless they pay tribute. He appears also to allow Sodomitical C acts in men and women, in the chapter concerning the cow, although his successors cover these up with more honorable explanations. The entire intent of this man is to excise whatever was difficult to believe and arduous in practice; to grant everything to which they were inclined—those things which are grasped by those in the present life, and most of all by the other Arabs, namely gluttony, rapine, and intemperance. But concerning the virtues, such as humility, patience, peace, continence, or charity toward one’s neighbor, or about the ultimate end, he said nothing, so to speak, worthy of value. And in order that the lie he tells concerning these things might not be easily refuted by the Old or New Testament, or by those things which the philosophers wrote—in which they themselves also treated of virtue and vice and the ultimate end—he commanded that nothing D whatsoever should be read that was worthy of belief, if it were contrary to the law established by him. Meanwhile, he commanded that those who dared to say anything contrary to this should be punished with a more severe penalty. But he himself highly praised the Psalter and other prophets, and said that many things were prophesied about him by Christ in the Gospel to the children of Israel, with zeal indeed for the Christian faith, but not according to knowledge.
A And he further ordains it to be believed that whatever is contrary to the law given by him is to be rejected. And those who dare to speak anything contrary to this, he orders to be put away. He himself highly praises the Psalter and the other prophets, and says that Christ prophesied many things about him in the Gospel, having said to the children of Israel: "I bring you good news of the apostle of God, who will come after me; and his name is Mahomet." He insists that this name has been written from eternity on the throne of God, in the upper part, at the right hand. To make these things believed, he showed no miracle; but drawing his sword, he said that he was sent by God, not by the power of miracles, but by that of arms. These are the most ancient of the heresies which the Alcoran, which is the law of the Saracens, contains. The falsehoods contained therein are almost infinite, of which we shall treat in the ninth chapter.
II. In what manner one ought to associate with them.
It must be known that they are very curious to hear something of our faith, and especially regarding the divine Trinity and the incarnation. However, they do not wish to believe these things, nor are they able to understand them, as they surpass our reason and exceed the human intellect. For it is said in Isaiah: "Unless you believe, you shall not understand." B And because these things are contrary to the Alcoran, which they most firmly assume to be the word of God, they do not accept them for that reason, but deride them. For it is said in the Proverbs: "A foolish man does not accept the words of wisdom, unless you tell him what is pleasing to him." Hence, one ought not to propose divine things to them immediately from the beginning, nor to cast pearls before swine; but we must endeavor in the first place to show that their law is vain. For one ought not to graft virtues unless the passions are first uprooted. And it is necessary in all things to choose the short way. It is easier, however, to show their faith to be false than to demonstrate ours to be true. For faith, since it is of things not seen, is a gift of God. Whence our faith, being very true according to the commandments, does not appear so to more carnal men; while theirs, appearing only, does not seem to be such from the reality of things. C But even if we do not possess demonstrations demonstrating what belongs to the Trinity and other things that pertain to faith (for then faith would not be worthy of reward), we nevertheless have evangelical authority, to which the Alcoran itself bears witness; and furthermore, miracles, whereas they have neither authorities nor miracles. For even if the Alcoran says concerning God: "Do not say there are three gods," and immediately assigns the reason, saying that God is one; yet we do not say the contrary to this, but we simultaneously affirm these things, in which they say that God is one, whom we say is not only one, but also most simple. Nor do we give Him any companion or participant, as they do—the soul of the world, or the Word, or the Spirit, or some divine intellect as a servant—according to the things said to us above. D Moreover, one ought not to compare the divine majesty to the human intellect.
A nor to think that it does not exist, because they are unable to understand the distinction of persons without also distinguishing the essence. But not even in this do they possess such strong arguments against this point that we could not easily refute them. This, therefore, is sufficient for the defense of the faith. But that which one ought rather to demand of them is this: What does the Alcoran mean among them, when it so often introduces God speaking of Himself in the plural, even though He is simple and one? This, then, must be demanded of them, so that they may be forced to acknowledge a number in the persons.
Regarding the mystery of the incarnation, which they themselves deny entirely, but which we believe B by following evangelical sayings, one must ask them from whence they know that it is impossible for God to have become incarnate. For either it is because He could not—and this is false, for being omnipotent, He can do all things in which there is no contradiction—or because He did not know how to do this, and thus it is as the former; or because He did not wish to. And who was His counselor? Or, on the other hand, He could indeed—just as He could have made the sun smaller than it now is, or larger, yet He did not—but then one must ask them to provide a demonstration of this, that He did not do it. But to demonstrate this to them is impossible, because, clearly, He has become incarnate.
Regarding the divinity of Christ, Mahomet indeed uses as a demonstration the fact that not even Christ called Himself God. But even if before the resurrection He did not say this of Himself openly, C He nevertheless sufficiently hinted at it, saying: "I am the beginning, who also speak to you" (John viii, 25). And He commended Peter because he said this openly, saying: "Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed it to you, but my Father" (Matt. xvi, 17), and the rest. But He Himself did not wish to say this openly, because He came secretly, so that He might overcome by wisdom and humility, and not by force, him who overcame man by craftiness. For this reason, therefore, before the resurrection, Christ did not say openly of Himself, "I am God"—by which logic, neither does a fisherman reveal to the fish that under the food is the bait, and under the bait is the hook.
But after the resurrection, He manifested this clearly, giving the Holy Spirit and the authority to forgive D sins; whence He said: "Receive the Holy Spirit. Whose sins you shall forgive, they are forgiven them; and whose you shall retain, they are retained" (John xx, 22, 23). And Thomas also openly confessed this, saying: "My Lord and my God" (John xx, 28). Granted, however, that this was not said by Christ, because He utters humble words but shows forth magnificent works, it is sufficient that His disciples openly say this; those who said this performed the same signs as Christ. But since the Saracens deny both the miracles and the sayings of the apostles, for the reason that they are contrary to the Alcoran, one must insist upon the refutation of such a perfidious law, that it is not the law of God, and that the Saracens ought to accept the evangelical testimonies,
A as well as those of the Old Testament. This is capable of being demonstrated by the Alcoran itself, so that Ogoliath might be slain by his own sword.
III. That this law is not the law of God, because neither the Old nor the New Testament bears witness to it; and that the Saracens are under every necessity to obey the texts of the Old Testament and the Gospel.
Thirdly, one must know that the Alcoran is not the law of God. For neither the Old Testament nor the Gospel bears witness to it; yet the Alcoran itself bears witness to both of these, that they are truly the laws of God. But Mahomet alone constitutes himself and bears witness concerning himself. For the law of God is as it were a continuous chain, forged by the same craftsman, and each of the rings holds to the next, B and each of the prophets prophesies about the others and makes mention of them; and all prophesied of Christ. If, therefore, the law of the Saracens were the law of God, and the calling into this law were not a perversion but a conversion, as they themselves say, how is it that it so escaped the other prophets, such that no one said anything about it? For we find nothing—neither in Moses, nor in any other of the prophets, nor in Christ Himself—that says anything about Mahomet or the law according to him, except when He spoke of the need to beware of false prophets. And Christ also said that the Law and the prophets were until John, C so that the world might know that no prophet would come after that time, prophesying of someone who was about to come, upon whom all must set their hope. But Mahomet claimed that he was a universal prophet. We, however, do not know if he is a prophet at all; we do know, however, that there has never been such a seducer in the world as, in such a short time, to have made so many men and peoples his followers. To this, the Saracens answer, saying that Moses and the other prophets prophesied about Mahomet, and that Christ prophesied about him so much more clearly that He even stated his name. Whence He said to the children of Israel: "I announce to you the apostle of D God, who will come after me, and his name is Mahomet." But they claim that the Jews corrupted the law of Moses and the prophets, and that the Christians corrupted the Gospel, so that no remnant of the truth in the Law and the Gospels remained, except for what is in the Alcoran. I shall demonstrate that this is untenable, and first by the Alcoran itself. For it is said in the chapter concerning Jonah: "If you are in doubt concerning those things which we have revealed to you, ask those who read the book before you." Now those who read the book before the Saracens are the Christians and the Jews, who received the Pentateuch and the Gospel, as Mahomet himself admits. He therefore tells the Saracens to inquire of the Christians and Jews concerning ambiguous matters. How, then, does he again refer us
A to false testimonies, if indeed he were a true prophet, as they say? It was not, therefore, during the time of Mahomet that the books of the Christians and Jews were corrupted. But it is not possible to say even this, that they suffered corruption after those times. For it is said in the chapter *Elagar*, which means "the stone": "We (says the voice of God) have sent down the admonitions of God, and we ourselves will preserve them." By "admonitions" they mean, among them, the Gospel and the Law of Moses. Therefore, God has preserved the testimony of His own Scripture among the faithful both before Mahomet and will preserve it after him. Furthermore, in the chapter B *Elmaida*, which means "the table," it is said that Judge Empazoene said to Mahomet, when the Jews sought justice and judgment from him: "If they come to you, judge between them justly; for God loves those who do justice." Now how could these people seek justice from you, when they possess the Old Testament, in which is the justice of God? Furthermore, such a corruption and change of the Scriptures could not be universal and public; for then the other nations would have known of it. Nor could it be partial and secret; for then some of the books would have been left intact and without corruption. But in every language and province, the Law and the Gospel are found written in the same way. Moreover, the four Gospels were not published at the same time, nor in the same place, nor in the same C language, nor by the same author; but Matthew wrote in Hebrew in Judea, John in Greek in Asia, and similarly Luke in Achaia, and Mark in Latin in Italy. The translation of these into Latin was made by Jerome and others before the times of Mahomet, and the copies have remained in all dialects. It was not, therefore, possible for them to have been so debased by some corruptors as to be rendered unknown. Furthermore, there is nothing in the faith so necessary and great as the incarnation of the Word of God, that is, that that man is God. Regarding this, it was most difficult to persuade the world. For this reason, both the Romans and other impious people persecuted the Christians D continuously for three hundred years, and refused to accept the Gospel and the faith, because it was said that that man was God. Not that they had not beforehand accepted many men and women as gods and goddesses, but because Christ was called God without the permission of the Romans, which they—
A prohibited, so that no one might be called God, except by the votes of the senate; and because they did not accept this God as a sharer. For if they had accepted Him, they would have been compelled to abandon the other gods, which was something contrary to the customs of the provinces and the Roman laws. How, therefore, would the Christians be willing—and to their own detriment, to the ruin of the faith, and to the provocation of the Roman rulers themselves—to add to the Gospels a matter so great and incredible? For everyone knew this law to be most holy and most blessed, apart from this point that transcends all reason, I mean the fact that that human being was God. If, therefore, the Christians had needed to change anything in the Gospel, they would have changed it from the start and removed whatever was incredible, and they would have added things more believable, rather than the contrary. Furthermore, how could the Christians have been able to align themselves with the Jews, from whom they were separated by an ancient enmity, by corrupting the Scriptures and especially by adding that in which they in no way agree? For not even the Jews say that Christ is God, or a good man. Hence, insofar as this is concerned, the Christians agree more with the Saracens, who say that Christ is at least a most holy man. Furthermore, before the coming of Mahomet, the Christians, and especially those in the East, were divided into various sects, namely that of the Nestorians and the Jacobites. The Nestorians, however, agree most with the Saracens. For this reason, Mahomet specifically orders them to be honored. How, therefore, could the Jacobites have joined with the Nestorians for the corruption of the Gospel, they who were divided by such hatred for one another that they even killed each other? But nevertheless, I myself have found and read the Gospel among both, and it is the same as that which is among us in all respects. Furthermore, for what reason would the Christians have removed the name of Mahomet from the Gospels, when he so greatly praises Christ, and His mother, and the Gospel? Wherefore he says in the Alcoran that there is righteousness and perfection in the Gospel of Christ. But would they not have removed from there even more the name of the devil, or of Pilate, who scourged Christ, and no less also that of Judas, who betrayed Him? Further, how is it reasonable that the Christians added to the Gospel that Christ was both crucified and dead, when it seems more honorable to men not to have been crucified at all? And this is entirely inconsistent with His being God, as is said in the Gospel. What logical consistency can those two things, so distinct from one another, have in their own dogmas, to have supposed, namely, that the same being is both true God and truly dead? C Furthermore, supposing that the Christians had added this in all their books: who indeed could persuade all men of this, and fix it in their hearts? And yet the entire world has been persuaded, so much so that princes, tyrants, and philosophers have accepted this from unlearned and poor men. Wherefore D also, a Christian caliph died in Babylon, and a cross was found upon his neck, to testify that he, the prince of the Saracens himself, died a Christian. Whence it is also shown that this caliph was buried in a proper way, apart from the place where it was the custom to bury others. And this tomb I myself have seen at Babylon. It is fitting, therefore, in all ways, both by the testimony of the Alcoran and by strong demonstrations and manifest signs, that the Gospel is uncorrupted and unchanged. Since, therefore, Mahomet praises the Gospel above other Scriptures, and after it the Old Testament, the Saracens could be fittingly compelled to accept the things said in the Gospels.
and also in the Old Testament. For in the Alcoran in the chapter called Elmaida, which is interpreted as "the table," it is said that the “people of the book” are nothing at all unless they fulfill the Gospel and the law. He calls the Saracens the “people of the book,” just as he says therein; hence he says, “Unless they fulfill the Gospel and the law.” Similarly, he mentions also that which has been revealed to you—that is, the Alcoran—which, as they themselves say, has been revealed to the Saracens alone. B It is necessary, therefore, that they also have the Gospel and the law, just as they have the Alcoran, and moreover that they keep them. That the Saracens are called the “people of the book” according to Mahomet’s intent is shown in many places in the Alcoran. For it is said to the Saracens in the chapter called Elnesa, which is interpreted as “women,” toward the end, that they should not be negligent in their own law. Whence it is written there: “O people of the book, do not be negligent in your law, and do not say anything about God except the truth.” All the things that are in that chapter show that the Saracens are called the “people of the book.” This is also shown explicitly in the chapter called Telem near the end of the book. If, however, they wish to contend and say that the Gospel and the old law are entirely corrupted, let them themselves demonstrate them to be integral and uncorrupted, and we will accept it; but especially let them demonstrate a single form in all languages, just as we have produced it for them. It is clear, therefore, that the Alcoran is not the law of God, because neither the old law nor the Gospel (which even Mahomet confesses to be divine laws) testify for it, but rather they oppose it. C
IV.
That the Alcoran is not the law of God, since it does not have a style and manner consistent with others.
Fourth, one must know that the Alcoran is not the law of God, because it does not have a style similar to the divine law. For its style is rhythmic or metrical, and in its discourses it is full of flattery, and in its content it is fabulous. That it is rhythmic in style throughout the book is evident to those who read it. I cannot, however, provide an example of this, because the rhythm or verse cannot truly and in all respects be preserved when it is translated into Latin. Now the Saracens and the Arabs pride themselves most on this, that the speech which is among them has the loftiness and rhythm of the law, and in this they claim it is most clearly shown that the book was composed by God D and was revealed to Mahomet word for word. For Mahomet, being a layman, did not know such a manner and style, but its opposite is clearly evident. For we see in the divine Scripture God speaking with Moses and with the other holy prophets
and never speaking in these rhythms or verses. Indeed, A Mahomet says that the Law of Moses and the Gospel are from God, and that God gave those books to Moses and to Christ. But those are not metric or rhythmic. And none of the other prophets who heard the divine voice have ever said that God spoke in meter—a thing which wise men and philosophers among men despise.
Whence some B even brought this against Mahomet, as is told in the chapter *Elempis*, which is translated as "prophets," saying to him: "You are rather a dreamer, you are rather a dancer," and they taunted him with other things of this sort, concluding that such a manner of speech is not only not from God, but is not even prophetic at all. Furthermore, this law is full of sycophancy in its words, and more so than anyone could believe or say. For sometimes throughout an entire chapter it weaves together nothing worthy of note, save only that God is great and exalted, and wise and good, and that all things which are in heaven and which are on earth and which are in between are His, and that He judges justly. And at every word it doubles back, saying: "Let Him be praised." It doubles this for no reason at all, a hundred times and more, and after this says: "There is no God except God, and believe in God and in His apostle," designating himself as the apostle of God. And he says that all these things were spoken directly from the very mouth of God, and that Mahomet would not have known how to say these things, but that this is the custom in God, to speak of Himself as if of another, saying that "God is great and exalted" and other such things; a repetition that is truly absurd.
C Note also this, that this law uses most shameful and thoroughly carnal names, such as those of coitus and luxury, as is the custom of those who are depressed to the earth. Concerning its speech and its content, it is now firm and manifest to all readers that it is fabulous. But even if it is such throughout, I will nevertheless set forth a few things in it that seem more worthy of note. For it is said in the chapter *Emele*, which is translated as "the fly," that Solomon gathered a great army of angels, and of men, and of irrational animals. Departing, they found as it were a certain river of flies, and then indeed he said to the flies: "O flies, do you go into your habitations, lest Solomon and his army destroy you." And the fly smiled. D And a little later all the birds were found in the army, but the fly was absent. And Solomon said: "What is this, that I do not see the fly? I will punish her and amputate her head, or she will render me a reason for why she is absent and far away." And she said: "I have learned what you do not know, and I have come to you from Sheba with true news. For I have found a woman ruling over them, and I have compelled her and her people to worship the sun instead of God," and the rest.
Likewise in the chapter *Camar*, which is translated as "the moon," it is said: "The hour has approached and the moon has been shattered." Which their masters who interpret these things say refers to Mahomet having stood with his companions. Seeing the moon approaching its conjunction, they said to
him: "Show us some prodigy." And then he, with his two fingers, that is, the thumb and the middle finger, motioned to the moon A. Upon this being done, the moon was divided into two parts, and one part fell upon Mount Elices, which overlooks the city of Mecca on one side; while the remaining part fell upon another mountain, called Ruber, situated on the other side of the city. Having been thus divided, the moon entered into Mahomet’s tunic, and he himself put it back together again.
Also, in the chapter of *Sevi*, he says that a worm signified the death of Solomon to the demons. There he says in the explanation that Solomon, as he leaned upon his own staff, was suddenly seized by such great pain that he died immediately; yet, by a divine miracle, he did not fall. The demons who served him, seeing him standing, believed him to be asleep. And a certain worm was born from the earth, and it gnawed through the staff upon which he was leaning. When it was broken, Solomon fell. And then the B demons, rushing forward, realized that he was dead, and from that time they began to harm men as much as they were able.
Item, in the chapter of *Narrationum*, Mahomet himself gives the reason why wine is forbidden. For he says that God sent two angels down to earth so that they might rule well and judge justly. Now these holy angels were Arot and Maroth. But a certain woman who had a lawsuit came, invited them to a banquet, and set before them wine, which God had commanded them not to drink. Having become intoxicated, however, they sought to have carnal relations with her. She consented, but made a pact regarding these things: namely, that one of them should make her ascend into heaven, and the other should cause her to descend. She even ascended into heaven. God, however, seeing this, and hearing of the justice she had possessed, made her into Lucifer, so that she might be in heaven among the stars, as beautiful C as she had been on earth among women. But since the choice was given to the sinning angels as to where they wished to be punished—that is, whether in the present time or in the future—and because they chose to be punished in the present, He made them hang by their feet by an iron chain in a pit in Babylon until the day of judgment. These things and others similar to them are contained in the aforementioned law, through which any wise man could discern the fabrication, and that it is in no way a divine law. For God is not accustomed to speak with men through such fables.
V. That the Koran is not the law of God, since it does not agree in its judgment with any other.
It is manifest from this also that the Koran is not the law of God, because it agrees neither with the law of God nor with the philosophers who have discoursed upon the virtues and the ultimate end that exists in men. For the philosophers supposed that human happiness itself consists in the intellectual part of the soul, and that the intellect is the highest power in man D
A and that happiness is the reward of virtue, and that virtue resides in great and difficult things, and other such matters, even if they could not perfectly perceive such things. But Christ shows these very same things in the Gospel, saying that the way that leads to life is narrow, and that those who come through it are few; but the way that leads to destruction is broad, and so on. In this, he agrees with the opinion of Aristotle, who says that it is difficult to act according to virtue, just as it is to hit the center of a circle—a thing which few accomplish. Moreover, Christ also places human happiness in the contemplation of God, saying, “This is eternal life, that they may know you, the only true God.” B Now these things themselves are most well known even from the Old Testament. For to Abraham the promises were given, to whom God uniquely promised to give himself in the land of promise, and the blessing of his offspring. And Moses, to whom God granted such wonderful graces, he who, while contemplating God in an underlying creature, realizing himself worthily, did not consider this sufficient for him, and persistently asked to see the face of God and his glory. But Mahomet concerned himself with virtues as if with nothing at all, but rather, choosing for himself and his own followers—the sons of perdition and death—the broad way, he Busied himself with wars and plunder. Whence it profits them nothing for salvation to say: “There is no God but God, and Mahomet is the apostle of God.” C Regarding the final end, he agrees with no one, except for certain ancients who lived the life of irrational creatures and did not distinguish between intellect and sense. Whence they also posit happiness in certain sensible things—namely, in feasting and intemperance, and in gardens and sumptuous garments. These things we shall examine afterwards in the sixth chapter. And it is not possible for these things to be spoken of by them according to a certain similitude, just as in the Gospel there is mention of a table and food and such things in eternal life. But these things are shown in the Gospel to be spoken of according to a certain similitude, since many things are also said there openly concerning eternal happiness. But in the Alcoran, nothing at all is said manifestly concerning true happiness, but rather it is as one might expect from a man who understands nothing of this, but only depicts such happiness according to the letter, such as it is fitting for a carnal and intemperate man to desire. But even if he neither contemplated nor promised to men anything concerning true happiness, D he did, nevertheless, declare certain true and notable things concerning the final end of the Saracens, as if inspired by a divine Spirit. For Mahomet himself says to the Saracens: “You shall be divided after me into seventy-three parts, of which one will be saved, but all the rest will be destroyed by fire.” This sentence holds such power among them that neither the wise man nor the fool disregards it. Another similar sentence of his is in the Alcoran, in the chapter of Mary, which says that all the Saracens will go into hell.
I believe this verdict to be most true, even if it has been uttered by his mouth with an excess of lying. In this, the false prophet agrees with the Primal Truth, who says, "Wide is the way that leadeth to destruction, and many there are who go in thereat A." It is therefore manifest from what has been said that the law of the Saracens is wide, and that many Saracens are those who enter through it and go down into hell. And this is evident not only from the mouth of the Truth, but also from the mouth of the prophet who is among them. Furthermore, the Alcoran does not agree with the law of God, either in its commandments or in what it forbids. For the law of God forbids murder, robbery, and every lust, whereas the Alcoran either commands these things to be done or permits them. Furthermore, it does not agree in judicial matters. For the law of Moses and the Gospel say that no one should be condemned by the testimony of one person, but that in the mouth of two or three witnesses the whole word shall stand. Contrarieties to these are found, however, in the chapter Elmir, which is translated "Light," where it is forbidden to compel them to abandon their chastity, yet it says one may sleep securely with those who consent. The same is manifest in the chapter Elminim, where he permits one to have intercourse with his own wives and with those whom one might capture in war. It is manifest, therefore, that the law of the Alcoran is not the law of God, nor is it from God, unless perhaps by way of permission, as with other evils. For it differs from that [divine law] even in its intention, for God desires the salvation of men.
VI. That the Alcoran is not the law of God, because it contradicts itself in many things.
C Sixthly, one must consider that the law of the Alcoran not only departs from the divine law, but does not even agree with itself. And that it is evil, Mahomet himself declares. For he says in the chapter Elnesa, which is translated "Women": "If this Alcoran were not from God, many contrarieties and contradictions would be found in it." But indeed, many contrarieties and contradictions are found in it. For in many places he himself says that God does not guide the one who is wandering, and yet he himself teaches [men] to pray that they may be led from darkness into light and from crookedness into straightness. Furthermore, he says of himself that he was orphaned in error; for it was idolatry. And yet he himself says that God D made him such a prophet, because when God called him, he ascended to God as far as the seventh heaven, and he asked for pardon from a certain angel, who was a thousand times larger than the world, whom he found mourning his own sins. Furthermore, he says that he is a universal prophet, but yet he says that the Alcoran was given by God in Arabic letters, and that he knew no other language except the Arabic.
A Likewise, he says in the chapter Inpacara, which is interpreted as "Heifer," that the Jews, the Christians, and the Sabaeans will be saved. And in the chapter Abraham, he says after this that no one will be saved except those who are in the law of the Saracens. And he himself commands them not to dispute with harsh words with men of another sect, but with mild words; for it does not belong to man to lead them, but to God alone, and each one will give an account for himself alone, not for another. After this, however, he himself in many places orders that all those who do not believe should be killed and despoiled until they believe or pay tribute. Likewise, he says in the chapter Comem: "Of those who acknowledge another god besides God, you are not their guardian or overseer, but God has reserved this for Himself alone." This, however, is a contradiction worthy of note: on the one hand, to command so often that unbelievers be killed; on the other hand, again to command that no one should be the punisher of such a great crime, but that the punishment for these things is reserved for God alone. B Likewise, he himself in the chapter Elleminit, at the end, boasts that he is not of those who compel belief. But how is this true, when he himself commands that those who do not believe be killed and despoiled? For what greater compulsion is there than slaughter? Likewise, in the chapter of the Cow, he permits that which is against nature, to be mingled with males and women. For he says to the Saracens not to defile themselves with unbelievers before they believe. And concerning women he says: "Your women are your land; till them, as you wish." But yet, in the same chapter, he previously said that the Sodomites in the time of Lot committed an abominable sin, and one unnatural to peoples who were before. Likewise, he says regarding Abraham, Isaac, and Jacob, and his sons, that they were Saracens. But yet he himself says that it was revealed to him by God that he, namely, was the first Saracen in this faith. How, therefore, were they Saracens if Mahomet was the first of all the Saracens? C Likewise, it is not necessary that there be any Saracens before the law of the Saracens was promulgated; the law of the Saracens, however, is the Alcoran, which exists now, and was given after the law of Moses and the Gospel, as is contained in the Alcoran itself; indeed, it is a little more than seven hundred years since Mahomet lived. For he began in the year five hundred and ninety-eight from the nativity of our Lord; but Noah and Abraham and Isaac and Jacob were before the Gospel and Moses. If, however, he says they were Saracens because they foreknew what the laws were, then they could also have been all things whatsoever they had foreknown, since they were prophets. But if they say that the Alcoran was pleasing to them, this also is impossible. For in many things which have been decreed by the Alcoran, they did the opposite. Likewise, he says that he forbids auguries; and yet he says after this in the chapter Elaphar: "Take auguries, if you can do no otherwise, by the cleft of the finger, and he who does not do this, let him be anathema." Likewise, he himself says that he was sent to the Arabians on the grounds that they did not have any apostle from God. And the Alcoran says it is in only the language...
Arab, because they have no apostle from God. He also says that the Alcoran was given in the Arabic language alone; and he says that he himself knows no language other than Arabic. Hence, when a certain Jacobite, Mapyra, and Salonus the Persian, and Abdala from Persia, and he himself, and Selam the Jew, had attached themselves to Mahomet, and some were saying that he was being instructed by them, he fell upon his face, and his hands and feet were drawn together, and his companions covered him with their garments. And finally, recovering himself, he said: "God has sent me to rebuke you for the word you have spoken, as if such men as these were instructing me." And he read to them a passage which is at the end of the lesson of Elnael, which is interpreted as "the palm," saying thus: "We know that they will say that a man is teaching him," but the language in which they converse with him is Persian, whereas this Arabic is plain. B And from this he says: "How is it possible for those men to teach me, of whom one is a Persian, and the others are Hebrews?" When they said to him that it was possible to speak with you in their own language and explain it to you, and for you to compose everything in your own language, he found no answer to this. But if he could not be instructed by a Hebrew and a Persian, who are near, how could he instruct those further removed from his language? Yet after this he says that he himself was sent to all the nations. Hence in the chapter of the prophets he tells of God saying to him: "We have sent you to all the nations." But how could he have come to all nations, which are divided into seventy languages, when he did not know how to open his own word in any language other than Arabic? It is manifest, therefore, that it is a contradiction and an obvious lie that the same person was sent only to the Arabs, and to all the nations. It is not, therefore, the law of God, in which so many contradictions are to be found. D
VII. That the law of the Saracens is confirmed by no miracle.
It is seventhly to be considered that neither is the Alcoran the law of God, which is confirmed by miracles, nor is Mahomet the apostle of God; for no miracle bears witness to this. For when God sent Moses to Pharaoh, He showed great prodigies. Similarly, also, Elias and Eliseus and the other prophets performed great and unheard-of miracles, and especially those who were introducing something new into life. But Christ came specifically in the greatest miracles and signs, as even Mahomet himself says in the Alcoran. But if the Saracens say that Mahomet performed many and great miracles, such as putting the divided moon back together, and that a spring of water flowed from his fingers, this is a fable and contrary to the Alcoran itself. For Mahomet forbids believing anything of the sort about him except what is written in the Alcoran. Of all the prophets, he says, many have lied many things, so that some might not think this of me, let that alone be believed as true of me which is supported by the authority of the Alcoran. For he, when he did not
having performed no miracles, and wishing to show this, introduces God talking and saying: "The Lord said to me, 'For this reason I do not allow you to perform miracles, lest that which happened to other prophets happen to you because of the miracles.'" Thus, by his own testimony, he is convicted of having performed no sign. For Mahomet himself in the Alcoran says continually that when men said to him, "Show a sign, just as Moses and Christ and the other prophets performed," he replied that Moses came with signs, as did the other messengers of God, and especially Christ, who came amid very great prodigies, and yet the world did not believe those things, but called them poisoners and sorcerers. "For this reason," he says, "God did not permit me to perform miracles, for they would not have believed; but I came in the power of arms." B But this is shown most clearly to be a lie. For how would they not have believed this man if he had performed miracles, when they believed him without miracles, merely when he ordered them to kill and plunder, and to corrupt very many women, and to gouge out a tooth for a tooth and an eye for an eye? For those who live in the world are inclined toward such things, so that they can hardly be restrained by many judges and torturers and punishments. And the power of arms, which he introduces instead of a miracle, is a manifest lie. For he was not always victorious, as were Moses and Joshua son of Nun, and Elias, whom the angel of the Lord always protected and made victorious. But Mahomet sometimes conquered and sometimes was conquered, just like other tyrants; for his teeth were crushed in battle, and his face was bruised. C From which it is evident that what is asserted by them as a sign is not a miracle, namely, that a great part of the world suddenly adhered to him. For he established such a law and gave such commands, for which men without laws are inclined, as is manifest in the foregoing. "For the Lord commanded me," he said, "to conquer the nations with the sword until they confess that there is no God but God, and that I am the apostle of God." Those who confessed this preserved their silver and their blood. Hence the Saracens are also said to be "saved." For those who accepted Mahomet's commands were kept safe by him and by those who were under him; and they neither killed them nor despoiled them. D Whence the Saracens are not called Saracens, but Meselamin, which is interpreted as "the saved," and they mock the Christians, who say that they themselves are "saved." But since many accepted such salvation from Mahomet for the aforementioned reason, he commanded after these things that it be preached that whoever says "There is no God but God" shall enter paradise, even if he is an adulterer or a thief. Moreover, there came to him a certain man who was called Evordi, asking him if this was true. He answered, "Yes." And he added to the aforesaid: "Even if he drinks wine, or if he kills." And he added: "Even if he has mutilated the nose." To confirm all these things, he showed no sign, but bared his sword. Likewise, it is contained more clearly in the chapter of the prophets. For it is read there thus: "I have said regarding [...]
B Mahomet—that is, you have heard dreams, you have composed blasphemies, or perhaps you are reciting rhapsodies. Come to us with at least one miracle, in the way that those who were sent before were sent." He replied: "We have overthrown (said God) the cities before those who did not believe, and after these things those who were before you did not believe; but not even you would have believed, were it not for the sword." Yet he insisted firmly that Gabriel was sent to him by God, leading to him a certain animal, larger than an ass but smaller than a mule; the name of the animal was Elmaparac. The animal spoke, and in one hour would walk a path of fifty thousand years; and this he did in the night. And some other trivialities, concerning which it will be spoken after these things in the tenth chapter.
But the Christian faith, enjoining great things, is entirely founded upon manifest and useful miracles, which not only Christ performed, but also the apostles after him, and furthermore the teachers who expounded the Gospel and the Scriptures of the apostles; and even until present times miracles endure, with demons being driven out, the infirm being healed, and the dead being raised. These are the miracles that Christians have performed and still perform, saying that the crucified Christ is the true and only God. If the Saracens say they do not believe this, as if these things were not done, I will show them a greater miracle. For it is manifest that before Christ, almost the whole world rendered honor to idols, especially the Romans, who held the monarchy of the world; C but they received the faith of the Christians, and not only believed that the crucified Christ was the true God, but also spat upon all the other gods, who for so long a time had given them oracles through the idols. No heavy burden did they impose upon them of the Christian faith, though it had imposed such strange and difficult things upon the world, such as to despise the world, to despise one’s self, to love one’s enemies, to pray for those who persecute, to do good to those doing evil, not to seize the things of others, to give away one's own. All these things the whole world received, abandoning its former order; either, therefore, it was persuaded by sufficient miracles, or without miracles. But it is a greater miracle that even without miracles it was possible for this to come to pass through simple and unlearned men. And this the Christians did, not by killing others, but by patiently sustaining the death brought upon them by others. It is manifest, therefore, by all means that the Christian faith is founded upon stupendous miracles; but that the faith of Mahomet is supported by no miracle. For it was of such a kind that it did not even require a miracle, especially being addressed to carnal and worldly men. But those among them who are more prudent, and who have experience in letters, and men who lay claim to virtue, grant no faith to this. D
VIII. That the law of Mahomet is irrational.
Eighth, it should be considered that even without any miracle, it would be possible for Mahomet's law to be
A accepted and confirmed by the world as the word of God, if it had contained anything reasonable within itself, and with respect to him who gave the law, and in itself, and in its works, and in its end. First, therefore, it is manifest that it is irrational by reason of the lawgiver. For it is altogether irrational that such a holy law, as they claim it to be—to the extent that they even call the Koran the word of God—should have been given by such an unholy man, a plunderer, an adulterer, a murderer, and one subject to other sins, all of which are manifest to those who know his life. But the Saracens defend themselves against this by saying that even David fell into both adultery and murder, and that Moses was a murderer; yet both of these were legitimate prophets of God. So, they argue, it is possible to say the same regarding Mahomet, that he was a true prophet of God, even if he had been at some time in sin. But this has no force. For David and Moses corrected the sin itself by repentance, and this is to be found. B For David confessed his own sin and severely punished himself, for which reason he was deemed worthy of pardon. Whence, after he said, "I have sinned," Nathan said to him from the mouth of God, "The Lord has taken away your sin." But regarding Mahomet, it is not found at all that he either confessed his own sin or repented; rather, he added blasphemy to his sin, confirming it with an iniquitous law. For, as is known to all Saracens, Mahomet was perhaps captivated by the love of a certain woman named Mary, who was called a Jacobite, whom the king of the Jacobites, Machobaeus, had gifted to him. C When two of Mahomet's wives—one of whom was called Aiese, daughter of Empipe-cer, the most noble of the others, and the other Aasa, daughter of Omar—were moved by jealousy toward Mary, one day, coming to him, they found him sleeping with Mary and said: "Is this how a prophet ought to act?" He, having been put to shame, swore that he would never know Mary thenceforth. And they were appeased by this oath. However, a short time after, he could not restrain himself. Wherefore, he brought in a law as if from the mouth of God, who revealed it to him, and he inserted a sentence in the Koran in the chapter called *Elmetearem*, which is interpreted as "calling" or "anathema," where he says: "O prophet, why do you forbid what D God has granted to you? You seek to please your wives; already God has established a law for you, that it may be lawful for you to dissolve your oaths." Thus, having perjured himself, he knew her again, saying that God had dissolved the oath for him, with Michael and Gabriel witnessing to this. And one of his wives said to him: "O Mahomet, God is very zealous for your lust." By this she intended to say: "Perhaps God, being jealous for you, has joined himself with you in an unholy work." And she added: "Did God himself command you to do this, since you testify to this by your own mouth? Perhaps God seeks to gratify you by this, and to draw near to you." But he himself read to the two wives everything that follows in the chapter of the *Veiling*, and said as if from the person of God: "Repent before God, because