[606] This word is also interpreted, in the Dictionary, by “dreaming, reaching the age of puberty.” The meaning of the above passage is obscure.
[607] The Muselmans are enjoined to give the tenth part of their property to the poor. In general, to understand the religion of the Ismâilahs, above exhibited, it is required to be acquainted with that of the Muselmans, which they have modified according to their own particular views.
[608] The Kâbah of Mecca has been several times mentioned. The building of this temple is traced back by the devotees to Adam and his son Seth; after its destruction by the universal deluge, it was constructed by Abraham and his son Ismâil. We may believe that a sacred building existed at Mecca long before Muhammed, during the prevalence of the Sabean religion: it is held to have been the temple of Saturn. After Muhammed it was renewed by Ebn Zobair, and finally made such as it is by Hejaz, in the year of the Hejira 74, A. D. 693.—(See Pococke, p. 115.)
[609] The pilgrims, who crowd to Mecca from the most distant countries, think to sanctify themselves by the performance of a series of rites and ceremonies, such as their prophet himself, at his last visit to this place, fixed by his example; viz.: he purified himself by bathing; he then went to the eastern gate of the temple; there he kissed the black stone, upon which Abraham, so the Muhammedans believe, conversed with Agar, to which he tied his camels, and upon which the traces of his feet are still seen; further, the prophet made the seven circuits of the Kâbah, running round it three times, and four times marching with a grave and measured pace. He afterwards proceeded to the two stones, Sáfá and Marvah; the first at the foot of mount Abi Kobaisi, the second at that of Koaikaban, distant 780 cubits from each other. These stones are supposed to have been once two idols, Asaph and Nayelah; or two persons, a man and a woman, who, for having committed stupration in the temple, were changed into stones. At each of them he recited with a loud voice the (since formulary) praise of God. Finally, having proclaimed his last revelation, by which he declared his religion to be perfected, he sacrificed sixty-three camels, one for each year of his then closing age: he returned to Medina, and soon after died.
[610] Tanzíl is the literal Muhammedism, or the literal interpretation of what is revealed.
[611] Táwil is the allegorical sense of the doctrine. We have, upon the meaning of tanzîl and táwîl, a Dissertation written by Silvestre de Sacy: Commentatio de notione vocum Tánzîl et Táwîl, in libris qui ad Druzorum religionem pertinent, in the XVIth vol. of Comment. Soc. Reg. Scient. Götting., class. hist. et phil., p. 3 and seq.
[612] See a detailed account of him hereafter.
[613] صادق, sadik is known to be the epithet of Joseph, Abu bekr, Jesus, and Jâfer, the sixth Imám; it appears to designate the Imám, the Dái, or the acknowledged spiritual guide among the Ismâilahs; I shall therefore retaîn the term in the translation.
[614] The celebrated Ghazáli composed among a hundred works, thirty-three of which are enumerated by the baron Hammer-Purgstall, two with the titles القسطاس alkistas, “the balance,” and مزان الاعمال mízan olâamál, “the balance of actions.”
[615] The attribute of God and the name of the prophet are, not without intention, confounded.