121

OF MOSLEM TRADITIONS

And so we may suppose it to have been with the leading passages in the life of the Prophet. His infancy, the Heavenly journey, the deputations from Arab tribes, the fields of Bedr, Ohod and Kheibar, his deathbed; each formed, apparently, a separate episode, amplified by the rhapsodists who had learned the outline. In the course of repetition such episodes gradually acquired a shape that symbolised with the spiritual requirements of the day, and, like the tale of Antar, became stereotyped; and thus, assuming the form of a tradition, were handed down with the usual string of authorities. These episodes, Sprenger thinks, were. for the most part not wilful falsehoods, but the invention of a "playful fantasy," which filled up with bright and suitable colouring the ideal outlines of the Prophet's life. Cast in a poetical mould, animated by the dramatic effect of dialogue and sometimes of verses put into the speakers' lips, they contain, he thinks, as little basis of fact as the mere romances of the pseudo-Wâckidi. Indeed, the narratives relating the miracles of Mahomet, which are told with all the gravity of an eye-witness, Sprenger designates "as little less than wilful lies." 

"This narrative" (the tradition of the Heavenly journey) "gives us a fair idea of the trustworthiness of the dogmatic biography. I need only add that these legends have supplanted nearly all authentic reports of the life and struggle of Mahomet prior to the Flight. The only real historical material consists of personal narratives regarding his followers " (vol. iii. p. lviii.). 

"After these remarks, if we read the book of Ibn Ishâc, which my sagacious predecessors with some pomp cite under the title of the most ancient source,—as if this could satisfy criticism,—we find that, with the sole exception of the Campaigns, it contains nothing but the legends and historical romances of the first century. Such traditions suited so well the author's taste that, even when lie was possessed of better information, he preferred them. His love for invention and his disregard of the truth ruled so strongly, that he embodies in his work verses which one of his friends put into the mouth of an actor in the scene." 

In a note, we are told that our author cites the example of Ibn Ishâc, as being the earliest of the Biographers, and that even Ibn Sad (the Secretary of Wâckidi) indulges in similar legends, each with its proper string of authorities (vol. iii. p. lxi).