Demosthenes - "The Olynthiacs and the Phillippics of Demosthenes"

MARY E. BAMFORD - "OUT OF THE TRIANGLE"

The Marquis de Nadaillac - "Manners and Monuments of Prehistoric Peoples"

Richard Harding Davis - "Ranson's Folly"

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Books: The Koran (without footnotes)

U >> Unknown >> The Koran (without footnotes)








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SECTION III

OF THE KORAN ITSELF, THE PECULIARITIES OF THAT BOOK; THE MANNER OF
ITS BEING WRITTEN AND PUBLISHED, AND THE GENERAL DESIGN OF IT.

THE word Koran, derived from the verb karaa, to read, signifies properly in
Arabic, "the reading," or rather, "that which ought to be read;" by which name
Mohammedans denote not only the entire book or volume of the Koran, but
also any particular chapter or section of it: just as the Jews call either the
whole scripture or any part of it by the name of Karâh, or Mikra, words of
the same origin and import; which observation seems to overthrow the opinion
of some learned Arabians, who would have the Koran so named because it is a
collection of the loose chapters or sheets which compose it--the verb karaa
signifying also to gather or collect: and may also, by the way, serve as an
answer to those who object that the Koran must be a book forged at once,
and could not possibly be revealed by parcels at different times during the
course of several years, as the Mohammedans affirm, because the Koran is
often mentioned and called by that name in the very book itself. It may not
be amiss to observe, that the syllable Al in the word Alkoran is only the Arabic
article, signifying the, and therefore ought to be omitted when the English
article is prefixed.
Beside this peculiar name, the Koran is also honoured with several
appellations, common to other books of scripture: as, al Forkân, from the verb
faraka, to divide or distinguish; not, as the Mohammedan doctor say, because
those books are divided into chapters or sections, or distinguish between good
and evil; but in the same notion that the Jews use the word Perek, or Pirka,
from the same root, to denote a section or portion of scripture. It is also
called al Moshaf, the volume, and al Kitab, the book, by way of eminence, which
answers to the Biblia of the Greeks; and al Dhikr, the admonition, which name
is also given to the Pentateuch and Gospel.
The Koran is divided into 114 larger portions of very unequal length, which
we call chapters, but the Arabians Sowar, in the singular Sura, a word rarely
used on any other occasion, and properly signifying a row, order, or regular
series; as a course of bricks in building, or a rank of soldiers in an army; and
is the same in use and import with the Sura, or Tora, of the Jews, who also
call the fifty-three sections of the Pentateuch Sedârim, a word of the same
signification.
These chapters are not in the manuscript copies distinguished by their
numerical order, though for the reader's ease they are numbered in this
edition, but by particular titles, which (except that of the first, which is the
initial chapter, or introduction to the rest, and by the one Latin translator
not numbered among the chapters) are taken sometimes from a particular
matter of, or person mentioned therein; but usually from the first word of
note, exactly in the same manner as the Jews have named their Sedârim:
though the words from which some chapters are denominated be very far
distant, towards the middle, or perhaps the end of the chapter; which seems
ridiculous. But the occasion of this seems to have been, that the verse or
passage wherein such word occurs, was, in point of time, revealed and
committed to writing before the other verses of the same chapter which
precede it in order: and the title being given to the chapter before it was
completed, or the passages reduced to their present order, the verse from
whence such title was taken did not always happen to begin the chapter.
Some chapters have two or more titles, occasioned by the difference of
the copies.
Some of the chapters having been revealed at Mecca, and others at Medina,
the noting this difference makes a part of the title; but the reader will
observe that several of the chapters are said to have been revealed partly at
Mecca, and partly at Medina; and as to others, it is yet a dispute among the
commentators to which place of the two they belong.
Every chapter is subdivided into smaller portions, of very unequal length
also, which we customarily call verses; but the Arabic word is Ayât, the same
with the Hebrew Ototh, and signifies signs, or wonders; such as are the
secrets of GOD, his attributes, works, judgments, and ordinances, delivered in
those verses; many of which have their particular titles also, imposed in the
same manner as those of the chapters.
Notwithstanding this subdivision is common and well known, yet I have never
yet seen any manuscript wherein the verses in each chapter is set down after
the title, which we have therefore added in the table of the chapters. And
the Mohammedans seem to have some scruple in making an actual distinction
in their copies, because the chief disagreement between their several editions
of the Koran, consists in the division and number of the verses: and for this
reason I have not taken upon me to make any such division.
Having mentioned the different editions of the Koran, it may not be amiss
here to acquaint the reader, that there are seven principal editions, if I may
so call them, or ancient copies of that book; two of which were published and
used at Medina, a third at Mecca, a fourth at Cufa, a fifth at Basra, a sixth
in Syria, and a seventh called the common or vulgar edition. Of these
editions, the first of Medina makes the whole number of the verses 6,000;
the second and fifth, 6,214; the third, 6,219; the fourth, 6,236; the sixth,
6,226; and the last, 6,225. But they are all said to contain the same number
of words, namely, 77,639; and the same number of letters, viz., 323,015:
for the Mohammedans have in this also imitated the Jews, that they have
superstitiously numbered the very words and letters of their law; nay, they
have taken the pains to compute (how exactly I know not) the number of
times each particular letter of the alphabet is contained in the Koran.
Besides these unequal divisions of chapter and verse, the Mohammedans
have also divided their Koran into sixty equal portions, which they call Ahzâb,
in the singular Hizb, each subdivided into four equal parts; which is also an
imitation of the Jews, who have an ancient division of their Mishna into sixty
portions, called Massictoth: but the Koran is more usually divided into
thirty sections only, named Ajzâ, from the singular Joz, each of twice the
length of the former, and in the like manner subdivided into four parts.
These divisions are for the use of the readers of the Koran in the royal
temples, or in the adjoining chapels where the emperors and great men are
interred. There are thirty of these readers belonging to every chapel, and
each reads his section every day, so that the whole Koran is read over once
a day. I have seen several copies divided in this manner, and bound up in as
many volumes; and have thought it proper to mark these divisions in the
margin of this translation by numeral letters.
Next after the title, at the head of every chapter, except only the ninth,
is prefixed the following solemn form, by the Mohammedans called the
Bismillah, "In the name of the most merciful GOD;" which form they constantly
place at the beginning of all their books and writings in general, as a peculiar
mark or distinguishing characteristic of their religion, it being counted a sort
of impiety to omit it. The Jews for the same purpose make use of the form,
"In the name of the LORD," or, "In the name of the great GOD:" and the eastern
Christians, that of "In the name of the Father, and of the Son, and of the Holy
Ghost." But I am apt to believe Mohammed really took this form, as he did
many other things, from the Persian Magi, who used to begin their books in
these words, Benâm Yezdân bakhshaishgher dâdâr; that is, "In the name of the
most merciful, just GOD."
This auspicatory form, and also the titles of the chapters, are by the
generality of the doctors and commentators believed to be of divine original,
no less than the text itself; but the more moderate are of opinion they are
only human additions, and not the very word of GOD.
There are twenty-nine chapters of the Koran, which have this peculiarity,
that they begin with certain letters of the alphabet, some with a single one,
others with more. These letters the Mohammedans believe to be the peculiar
marks of the Koran, and to conceal several profound mysteries, the certain
understanding of which, the more intelligent confess, has not been
communicated to any mortal, their prophet only excepted. Notwithstanding
which, some will take the liberty of guessing at their meaning by that species
of Cabbala called by the jews, Notarikon, and suppose the letters to stand
for as many words expressing the names and attributes of GOD, his works,
ordinances, and decrees; and therefore these mysterious letters, as well as
the verses themselves, seem in the Koran to be called signs. Others explain
the intent of these letters from their nature or organ, or else from their
value in numbers, according to another species of the Jewish Cabbala called
Gematria; the uncertainty of which conjectures sufficiently appears from
their disagreement. Thus, for example, five chapters, one of which is the
second, begin with these letters, A.L.M., which some imagine to stand for
Allah latif magid; "GOD is gracious and to be glorified;" or, Ana li minni,
"to me and from me," viz., belongs all perfection, and proceeds all good; or
else for Ana Allah âlam, "I am the most wise GOD," taking the first letter to
mark the beginning of the first word, the second the middle of the second
word, and the third the last of the third word: or for "Allah, Gabriel,
Mohammed," the author, revealer, and preacher of the Koran. Others say
that as the letter A belongs to the lower part of the throat, the first of the
organs of speech; L to the palate, the middle organ; and M to the lips, which
are the last organs; so these letters signify that GOD is the beginning,
middle, and end, or ought to be praised in the beginning, middle, and end of
all our words and actions: or, as the total value of those three letters in
numbers is seventy-one, they signify that in the space of so many years,
the religion preached in the Koran should be fully established. The conjecture
of a learned Christian is, at least, as certain as any of the former, who
supposes those letters were set there by the amanuensis, for Amar li
Mohammed, i.e., "at the command of Mohammed," as the five letters prefixed
to the nineteenth chapter seem to be there written by a Jewish scribe, for
Cob yaas, i.e., "thus he commanded."
The Koran is universally allowed to be written with the utmost elegance and
purity of language, in the dialect of the tribe of Koreish, the most noble and
polite of all the Arabians, but with some mixture, though very rarely, or other
dialects. It is confessedly the standard of the Arabic tongue, and as the
more orthodox believe, and are taught by the book itself, inimitable by any
human pen (though some sectaries have been of another opinion), and
therefore insisted on as a permanent miracle, greater than that of raising
the dead, and alone sufficient to convince the world of its divine original.
And to this miracle did Mohammed himself chiefly appeal for the
confirmation of his mission, publicly challenging the most eloquent men in
Arabia, which was at that time stocked with thousands whose sole study and
ambition it was to excel in elegance of style and composition, to produce
even a single chapter that might be compared with it. I will mention but one
instance out of several, to show that this book was really admired for the
beauty of its composure by those who must be allowed to have been
competent judges. A poem of Labid Ebn Rabia, one of the greatest wits in
Arabia in Mohammed's time, being fixed up on the gate of the temple of Mecca,
an honour allowed to none but the most esteemed performances, none of the
other poets durst offer anything of their own in competition with it. But the
second chapter of the Koran being fixed up by it soon after, Labid himself
(then an idolater) on reading the first verses only, was struck with admiration,
and immediately professed the religion taught thereby, declaring that such
words could proceed from an inspired person only. This Labid was afterwards
of great service to Mohammed, in writing answers to the satires and
invectives that were made on him and his religion by the infidels, and
particularly by Amri al Kais, prince of the tribe of Asad, and author of one
of those seven famous poems called al Moallakât.
The style of the Koran is generally beautiful and fluent, especially where
it imitates the prophetic manner and scripture phrases. It is concise and
often obscure, adorned with bold figures after the eastern taste, enlivened
with florid and sententious expressions, and in many places, especially where
the majesty and attributes of GOD are described, sublime and magnificent; of
which the reader cannot but observe several instances, though he must not
imagine the translation comes up to the original, notwithstanding my
endeavours to do it justice.
Though it be written in prose, yet the sentences generally conclude in a
long continued rhyme, for the sake of which the sense is often interrupted,
and unnecessary repetitions too frequently made, which appear still more
ridiculous in a translation, where the ornament, such as it is, for whose sake
they were made, cannot be perceived. However, the Arabians are so mightily
delighted with this jingling, that they employ it in their most elaborate
compositions, which they also embellish with frequent passages of, and
allusions to, the Koran, so that it is next to impossible to understand them
without being well versed in this book.
It is probable the harmony of expression which the Arabians find in the
Koran might contribute not a little to make them relish the doctrine therein
taught, and give an efficacy to arguments which, had they been nakedly
proposed without this rhetorical dress, might not have so easily prevailed.
Very extraordinary effects are related of the power of words well chosen
and artfully placed, which are no less powerful either to ravish or amaze than
music itself; wherefore as much has been ascribed by the best orators to
this part of rhetoric as to any other. He must have a very bad ear who is not
uncommonly moved with the very cadence of a well-turned sentence; and
Mohammed seems not to have been ignorant of the enthusiastic operation of
rhetoric on the minds of men; for which reason he has not only employed his
utmost skill in these his pretended revelations, to preserve the dignity and
sublimity of style, which might seem not unworthy of the majesty of that
Being, whom he gave out to be the author of them; and to imitate the
prophetic manner of the Old Testament; but he has not neglected even
the other arts of oratory; wherein he succeeded so well, and so strangely
captivated the minds of his audience, that several of his opponents thought
it the effect of witchcraft and enchantment, as he sometimes complains.
"The general design of the Koran" (to use the words of a very learned
person) "seems to be this. To unite the professors of the three different
religions then followed in the populous country of Arabia, who for the most
part lived promiscuously, and wandered without guides, the far greater
number being idolaters, and the rest Jews and Christians, mostly of
erroneous and heterodox belief, in the knowledge and worship of one eternal,
invisible GOD, by whose power all things were made, and those which are not,
may be, the supreme Governor, Judge, and absolute Lord of the creation;
established under the sanction of certain laws, and the outward signs of
certain ceremonies, partly of ancient and partly of novel institution, and
enforced by setting before them rewards and punishments, both temporal
and eternal; and to bring them all to the obedience of Mohammed, as the
prophet and ambassador of GOD, who after the repeated admonitions,
promises, and threats of former ages, was at last to establish and
propagate GOD'S religion on earth by force of arms, and to be acknowledged
chief pontiff in spiritual matters, as well as supreme prince in temporal."
The great doctrine then of the Koran is the unity of GOD; to restore which
point Mohammed pretended was the chief end of his mission; it being laid down
by him as a fundamental truth, that there never was nor ever can be more
than one true orthodox religion. For though the particular laws or ceremonies
are only temporary, and subject to alteration according to the divine direction,
yet the substance of it being eternal truth, is not liable to change, but
continues immutably the same. And he taught that whenever this religion
became neglected, or corrupted in essentials, GOD had the goodness to re-
inform and re-admonish mankind thereof, by several prophets, of whom Moses
and Jesus were the most distinguished, till the appearance of Mohammed,
who is their seal, no other being to be expected after him. And the more
effectually to engage people hearken to him, great part of the Koran is
employed in relating examples of dreadful punishments formerly inflicted
by God on those who rejected and abused his messengers; several of which
stories of some circumstances of them are taken from the Old and New
Testament, but many more from the apocryphal books and traditions of
the Jews and Christians of those ages, set up in the Koran as truths in
opposition to the scriptures, which the Jews and Christians are charged
with having altered; and I am apt to believe that few or none of the relations
or circumstances in the Koran were invented by Mohammed, as is generally
supposed, it being easy to trace the greater part of them much higher, as
the rest might be, were more of the books extant, and it was worth while to
make the inquiry.
The other part of the Koran is taken up in giving necessary laws and
directions, in frequent admonitions to moral and divine virtues, and above all
to the worshipping and reverencing of the only true GOD, and resignation to
his will; among which are many excellent things intermixed not unworthy even
a Christian's perusal.
But besides these, there are a great number of passages which are
occasional, and relate to particular emergencies. For whenever anything
happened which perplexed and gravelled Mohammed, and which he could not
otherwise get over, he had constant recourse to a new revelation, as an
infallible expedient in all nice cases; and he found the success of this method
answer his expectation. It was certainly an admirable and politic contrivance
of his to bring down the whole Koran at once to the lowest heaven only, and
not to the earth, as a bungling prophet would probably have done; for if the
whole had been published at once, innumerable objections might have been
made, which it would have been very hard, if not impossible, for him to solve:
but as he pretended to have received it by parcels, as GOD saw proper that
they should be published for the conversion and instruction of the people,
he had a sure way to answer all emergencies, and to extricate himself with
honour from any difficulty which might occur. If any objection be hence made
to that eternity of the Koran, which the Mohammedans are taught to believe,
they easily answer it by their doctrine of absolute predestination; according
to which all the accidents for the sake of which these occasional passages
were revealed, were predetermined by GOD from all eternity.
That Mohammed was really the author and chief contriver of the Koran is
beyond dispute; though it be highly probably that he had no small assistance
in his design from others, as his countrymen failed not to object to him;
however, they differed so much in their conjectures as to the particular
persons who gave him such assistance, that they were not able, it seems, to
prove the charge; Mohammed, it is to be presumed, having taken his measures
too well to be discovered. Dr. Prideaux has given the most probably account
of this matter, though chiefly from Christian writers, who generally mix such
ridiculous fables with what they deliver, that they deserve not much credit.
However, it be, the Mohammedans absolutely deny the Koran was composed
by their prophet himself, or any other for him; it being their general and
orthodox belief that it is of divine original, any, that it is eternal and uncreated,
remaining, as some express it, in the very essence of GOD; that the first
transcript has been from everlasting by GOD'S throne, written on a tablet
of vast bigness, called the preserved table, in which are also recorded the
divine decrees past and future: that a copy from this table, in one volume
on paper, was by the ministry of the angel Gabriel sent down to the lowest
heaven, in the month of Ramadân, on the night of power; from whence Gabriel
revealed it to Mohammed by parcels, some at Mecca, and some at Medina, at
different times, during the space of twenty-three years, as the exigency of
affairs required; giving him, however, the consolation to show him the whole
(which they tell us was bound in silk, and adorned with gold and precious
stones of paradise) once a year; but in the last year of his life he had the
favour to see it twice. They say that few chapters were delivered entire, the
most part being revealed piecemeal, and written down form time to time by
the prophet's amanuenses in such or such a part of such or such a chapter
till they were completed, according to the directions of the angel. The first
parcel that was revealed, is generally agreed to have ben the first five verses
of the ninety-sixth chapter.
After the new revealed passages had been from the prophet's mouth taken
down in writing by his scribe, they were published to his followers, several
of whom took copies for their private use, but the far greater number got
them by heart. The originals when returned were put promiscuously into a
chest, observing no order of time, for which reason it is uncertain when many
passages were revealed.
When Mohammed died, he left his revelations in the same disorder I have
mentioned, and not digest into the method, such as it is, which we now find
them in. This was the work of his successor, Abu Becr, who considering that
a great number of passages were committed to the memory of Mohammed's
followers, many of whom were slain in their wars, ordered the whole to be
collected, not only from the palm-leaves and skins on which they had been
written, and which were kept between two boards or covers, but also from
the mouths of such as had gotten them by heart. And this transcript when
completed he committed to the custody of Hafsa the daughter of Omar, one
of the prophet's widows.
From this relation it is generally imagined that Abu Becr was really the
compiler of the Koran; though for aught appears to the contrary, Mohammed
left the chapters complete as we now have them, excepting such passages as
his successor might add or correct from those who had gotten them by heart;
what Abu Becr did else being perhaps no more than to range the chapters in
their present order, which he seems to have done without any regard to time,
having generally placed the longest first.
However, in the thirtieth year of the Hejra, Othmân being then Khalif, and
observing the great disagreement in the copies of the Koran in the several
provinces of the empire--those of Irak, for example, following the reading of
Abu Musa al Ashari, and the Syrians that of Macdâd Ebn Aswad--he, by advice
of the companions, ordered a great number of copies to be transcribed from
that of Abu Becr, in Hafsa's care, under the inspection of Zeid Ebn Thabet,
Abd'allah Ebn Zobair, Said Ebn al As, and Abd'alrahmân Ebn al Hâreth, the
Makhzumite; whom he directed that wherever they disagreed about any word,
they should write it in the dialect of the Koreish, in which it was first
delivered. These copies when made were dispersed in the several provinces
of the empire, and the old ones burnt and suppressed. Though many things in
Hafsa's copy were corrected by the above-mentioned supervisors, yet some
various readings still occur; the most material of which will be taken notice
of in their proper places.
The want of vowels in the Arabic character made Mokris, or readers whose
peculiar study and profession it was to read the Koran with its proper vowels,
absolutely necessary. But these differing in their manner of reading,
occasioned still further variations in the copies of the Koran, as they are now
written with the vowels; and herein consist much the greater part of the
various readings throughout the book. The readers whose authority the
commentators chiefly allege, in admitting these various readings, are seven
in number.
There being some passages in the Koran which are contradictory, the
Mohammedan doctors obviate any objection from thence by the doctrine of
abrogation; for they say, that GOD in the Koran commanded several things
which were for good reasons afterwards revoked and abrogated.
Passages abrogated are distinguished into three kinds: the first where
the letter and the sense are both abrogated; the second, where the letter
only is abrogated, but the sense remains; and the third, where the sense is
abrogated, though the letter remains.
Of the first kind were several verses, which, by the tradition of Malec Ebn
Ans, were in the prophet's lifetime read in the chapter of Repentance, but
are not now extant, one of which, being all he remembered of them, was the
following: "If a son of Adam had two rivers of gold, he would covet yet a
third; and if he had three, he would covet yet a fourth (to be added) unto
them; neither shall the belly of a son of Adam be filled, but with dust. GOD
will turn unto him who shall repent." Another instance of this kind we have
from the tradition of Abd'allah Ebn Masud, who reported that the prophet
gave him a verse to read which he wrote down; but the next morning looking
in his book, he found it was vanished, and the leaf blank: this he acquainted
Mohammed with, who assured him the verse was revoked the same night.
Of the second kind is a verse called the verse of stoning, which, according
to the tradition of Omar, afterwards Khalif, was extant while Mohammed was
living, though it be not now to be found. The words are these: "Abhor not
your parents, for this would be ingratitude in you. If a man and woman of
reputation commit adultery, ye shall stone them both; it is a punishment
ordained by GOD; for GOD is mighty and wise."
Of the last kind are observed several verses in sixty-three different
chapters, to the number of 225. Such as the precepts of turning in prayer
to Jerusalem; fasting after the old custom; forbearance towards idolaters;
avoiding the ignorant, and the like. The passages of this sort have been
carefully collected by several writers, and are most of them remarked in
their proper places.
Though it is the belief of the Sonnites or orthodox that the Koran is
uncreated and eternal, subsisting in the very essence of GOD, and Mohammed
himself is said to have pronounced him an infidel who asserted the contrary,
yet several have been of a different opinion; particularly the sect of the
Mutazalites, and the followers of Isa Ebn Sobeih Abu Musa, surnamed al
Mozdâr, who struck not to accuse those who held the Koran to be uncreated
of infidelity, as asserters of two eternal beings.
This point was controverted with so much heat that it occasioned many
calamities under some of the Khalifs of the family of Abbâs, al Mamun making
a public edict declaring the Koran to be created, which was confirmed by his
successors Al Mutasem and Al Wâthek, who whipped, imprisoned, and put
to death those of the contrary opinion. But at length Al Motawakkel, who
succeeded Al Wâthek, put an end to these persecutions, by revoking the
former edicts, releasing those that were imprisoned on that account, and
leaving every man at liberty as to his belief in this point.
Al Ghazâli seems to have tolerably reconciled both opinions, saying, that
the Koran is read and pronounced with the tongue, written in books, and kept
in memory; and is yet eternal, subsisting in GOD'S essence, and not possible
to be separated thence by any transmission into men's memories or the
leaves of books; by which he seems to mean no more than that the original
idea of the Koran only is really in GOD, and consequently co-essential and
co-eternal with him, but that the copies are created and the work of man.
The opinion of Al Jahedh, chief of a sect bearing his name, touching the
Koran, is too remarkable to be omitted: he used to say it was a body, which
might sometimes be turned into a man, and sometimes into a beast; which
seems to agree with the notion of those who assert the Koran to have two
faces, one of a man, the other of a beast; thereby, as I conceive, intimating
the double interpretation it will admit of, according to the letter or the
spirit.
As some have held the Koran to be created, so there have not been wanting
those who have asserted that there is nothing miraculous in that book in
respect to style or composition, excepting only the prophetical relations of
things past, and predictions of things to come; and that had GOD left men
to their natural liberty, and not restrained them in that particular, the
Arabians could have composed something not only equal, but superior to
the Koran in eloquence, method, and purity of language. This was another
opinion of the Mutazalites, and in particular of al Mozdâr, above mentioned,
and al Nodhâm.
The Koran being the Mohammedans' rule of faith and practice, it is no
wonder its expositors and commentators are so very numerous. And it may
not be amiss to take notice of the rules they observe in expounding it.
One of the most learned commentators distinguishes the contents of the
Koran into allegorical and literal. The former comprehends the more obscure,
parabolical, and enigmatical passages, and such as are repealed or abrogated;
the latter those which are plain, perspicuous, liable to no doubt, and in full
force.
To explain these severally in a right manner, it is necessary from
tradition and study to know the time when each passage was revealed, its
circumstances, state, and history, and the reasons or particular emergencies
for the sake of which it was revealed. Or, more explicitly, whether the
passage was revealed at Mecca, or at Medina; whether it be abrogated, or
does itself abrogate any other passage; whether it be anticipated in order
of time, or postponed; whether it be distinct from the context, or depends
thereon; whether it be particular or general; and, lastly, whether it be implicit
by intention, or explicit in words.
By what has been said the reader may easily believe this book is in the
greatest reverence and esteem among the Mohammedans. They dare not
so much as touch it without being first washed or legally purified; which, lest
they should do by inadvertence, they write these words on the cover or label,
"Let none touch it but they who are clean." They read it with great care and
respect, never holding it below their girdles. They swear by it, consult it
in their weighty occasions, carry it with them to war, write sentences of it
on their banners, adorn it with gold and precious stones, and knowingly suffer
it not to be in the possession of any of a different persuasion.
The Mohammedans, far from thinking the Koran to be profaned by a
translation, as some authors have written, have taken care to have their
scriptures translated not only into the Persian tongue, but into several
others, particularly the Javan and Malayan, though out of respect to the
original Arabic, these versions are generally (if not always) intermediary.