[50] کہ لنک او حشک نشدی “ut membrum ejus nunquam siccum esset.”
[51] See vol. I. p. 377.
[52] ارادة irádet, “will” (upon this word see an explanation hereafter); it is one of the names of the first minister, or of the universal intelligence in the mystic language of the Druzes (see Chrestom. Ar., tome II. p. 243). This sect belongs to the Ismâilahs, who appear to have borrowed much from the Indian philosophy.
[53] Amrál Kais, son of Hajr, king of the Arabs of the tribe of Kendah, according to Herbelot, of Asad, was, according to Sale, one of the greatest poets before Muhammedism, and one of the seven, whose compositions were suspended upon silken stuff in golden letters in the temple of Mecca, and therefore called moallakat, “suspended.” His poems, translated by Sir W. Jones (vol. X. of his Works), are amatory, and have nothing of religion which Muhammed could borrow. Amrálkaís was one of the adversaries of the prophet, and wrote satires and invectives against him, which were answered by Labíd, another of the seven poets, but who ranged himself on the side of Muhammed. The Arabian prophet certainly took many tenets and customs from former times and religions: thus he confirmed the holiness of the temple of Mecca and its environs, which were held in veneration long before him; thus he adopted from Judaism several laws relating to marriages, divorces, etc., etc.
[54] As the Arabians descend from Ismail, the brother of Isaak, they take to themselves the blessing which God, in Genesis (XVII. 20), pronounced upon him and his posterity; and in the twelve princes who, according to the same verse, were to issue from him, they see their twelve Imáms, Alí and the rest (see vol. II. p. 367). They believe also that the prophet, who, as God announced to Moses in the Pentateuch (Deuteronomy, XVIII. 18), would rise from the Ismailites, was Muhammed. According to Abul Firaj (Specimen Hist. Arab., 14.17), the Muhammedans find in a passage of the Pentateuch (Deuter., XXXIII. 2) indicated the descent of the law to Moses upon mount Sinai; that of the Gospel to Jesus upon mount Sair; and that of the Koran to Muhammed upon mount Pharan, near Mecca. Further, in Psalm L. v. 2. they imagine that in the words: “Manifestavit Deus e Sione coronam laudatam, actilan mahmudan,” by actilan, “crown,” is to be understood “kingdom,” and by mahmudan, “praised,” the very name of Muhammed. But this passage is translated in our Bible: “Out of Sion hath God appeared in perfect beauty.” They find also passages applicable to their prophet in Isaiah XXII. 6. 7. 9: XLII. 1. 7. 16. 17.; and the whole chapter LXIII. 1. 6. etc.: moreover in Habacuc, III. 3. etc. Besides, the town of Medina, being inhabited by a tribe of conquered Jews, who were expecting a promised Messiah, Muhammed presented himself as one for all nations; and the credulous easily confounded him who was expected by the Jews with the upstart Arabian prophet.
[55] The Moslims have a Gospel in Arabic, attributed to Saint Barnabas, in which, it is said, they have inserted the very name of their prophet Muhammed, Ahmed, Mahmud, as being the translation of the Greek word περικλυτος, periclytos, “famous, illustrious,” which they have substituted for παρακλητος, paraclètos, “comforter, called upon, advocatus;” which is found in St. John’s Gospel, XIV. 26; XV. 26; XVI. 7.; and by which is designated Jesus, or the Holy Ghost (see Sale’s Koran, Prel. Disc., p. 98). The interpretation of the word periclytos might also have found place in the Arabian translation of the Bible, made by Werka, the cousin of Muhammed’s first wife. Whatever it be, we read in chap. LXI. v. 6. of the Koran: “And when Jesus, the son of Mary, said: ‘O children of Israel, verily I am the apostle of God, sent unto you, confirming the law which was delivered before me, and bringing good tidings of an apostle who shall come after me, and whose name shall be Ahmed.’”
[56] This miracle has perhaps no other foundation but the atmospheric phenomena of a double moon which was seen in Mecca, four or five years before the Hejira. Some ascribed it to Muhammed on the infidels demanding a sign of him; the moon then appeared cloven in two; one part vanishing and the other remaining: it was affirmed that the mount Hara was seen interposing between the two sections. To this the believers refer chapter LIV of the Koran, entitled the moon, which begins by these words: “The hour approacheth, and the moon hath been split asunder.’ The most intelligent expounders understand in the first word the hour of judgment; others think, that in the rest the preter tense is used, in the prophetic style, for the future; and that the passage should be thus rendered: “The moon shall be split asunder:” for this, they say, is to happen at the resurrection.—(See Sale’s Koran, vol. II. p. 405). In the subsequent section, “upon the interpretation of the prophet’s miracle,” this subject is particularly treated.
[57] According to Richardson’s Dict., edit. of F. Johnson: “Kárún is supposed to be the same person called Korah (Numbers, chap. XVI) whom the Muhammedans describe as the cousin of Moses. He is frequently alluded to by the poets and moralists, not only as being extremely handsome, but as possessed of immense wealth, acquired by his skill in chemistry, and the discovery of the philosopher’s stone; whilst his avarice is represented as so remarkable, that his name is proverbially applied to all misers. They add, that it was on account of his refusal to pay Moses a tithe of his possessions for the public use, that the earth opened and swallowed him up.”
[58] See p. 59, [note 1], relative to Zaid and Zeinah.
[59] Koran, chap. XVII. v. 92-95. The Dabistán gives the Arabic text and the Persian translation, which last I have followed. It agrees, except in a few words, with the English version of Sale, and the French of M. Kasimirsky.