P. 51. _Enter into Paradise_: the people had stoned him to death. P. 52. _Her resting-place._--The sun is feminine in Arabic, and the moon masculine. P. 55. _Poetry._--It was a common charge against Mohammad that he was a mad poet. * * * * * P. 57. THE CHILDREN OF ISRAEL, otherwise called THE NIGHT JOURNEY, from the reference in the first verse to a dream in which Mohammad saw himself carried from the Kaaba (the _Sacred Mosque_) at Mekka, to the Temple (the _Furthest Mosque_) at Jerusalem; upon which Mohammadan theologians have raised a noble superstructure of fable. The first verse is probably later than the rest. The _two sins_ and punishments of the Jews have also greatly exercised the commentators’ minds. What they were Mohammad probably did not very precisely know himself. P. 60. _The son of the road_, _i.e._ the traveller. P. 61. _A just cause_: apostacy, adultery, or murder. P. 62. _Daughters from among the angels._--The Arabs worshipped the angels and jinn as daughters of God; and it is against this polytheism and blasphemous relationship that Mohammad protests, whilst he never denies but contrariwise admits the existence of such spirits. Further on (p. 64) he refers to these angels and other Arabian divinities, as beings who are not to be invoked, since they can have no influence for good or ill, and who themselves are in hope and fear of God’s mercy and torment, like human beings. It should be noticed that hitherto Mohammad has directed his preaching against disbelief in the One God, but has not pointedly attacked the idolatry of the Mekkans. In Y. S., however, he begins to speak of _other gods_ (p. 55), and in the Third or Argumentative Period, the angels and jinn which the Mekkans worshipped, and represented in the shape of idols, are frequently denounced, especially under the name of _Partners_ (see pp. 76, 84, 90, 92, 93, 97, 98, 103, 106, etc.) P. 65. _The accursed tree_: Zakkūm, see note to p. 24. The full Koranic history of Adam and Eve, and how Iblīs, the father of the devils, refused to do homage to the father of mankind, may be read in LANE’S _Selections_, pp. 49-52. P. 67. _Well-nigh tempted_: referring apparently to an inclination of Mohammad to temporize with idolatry on a special occasion. P. 68. _The Spirit_: Gabriel, the teacher of Mohammad, and the bearer of revelations from God to His prophet. P. 71. _Call upon God, or call upon the Merciful._--Mohammad’s use of two general names for God had apparently caused some confusion among the faithful, which this verse removed. The “Children of Israel” speech is especially important, since it contains more definite regulations of conduct than any other of the orations delivered at Mekka. THE MEKKA SPEECHES. III.--THE ARGUMENTATIVE PERIOD.