Page:An analysis of religious belief (1877).djvu/514

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Alone among the Scriptures of the several great religions, the Koran is the work of a single author. It is, therefore, characterized by greater uniformity of style, subject, and doctrine than the sacred collections of other nations. Considerable as the difference is between its earlier and its later Suras, a consistent line of thought is visible throughout, and pious Moslems are free from the difficulty that has always beset Christian theologians of "harmonizing" contradictory passages both supposed to emanate from God. There are, indeed, earlier revelations inconsistent with later ones; but in this case, the former are held to have been abrogated by the latter. Mediocre in the order of its thought, diffuse in style, abundant in repetitions, there are few books more calculated to task the patience of a conscientious reader. But we must recollect, in judging it, that its author did not write it, and very possibly never contemplated its existence as a complete work. He published it from time to time as occasion required, much as a modern statesman would announce his views by means of speeches, pamphlets, or election addresses.

When a revelation arrived, Mahomet in the first instance dictated it to his secretary Zaid, who wrote it on palm-leaves or skins, or tablets of any kind that might be at hand. Of the remaining Moslems, some took copies, but many more committed the revelations to memory; the Arab memory being remarkably retentive. Under the reign of Abu Bekr, the prophet's successor, Omar, finding that some one who knew a piece of the Koran had been killed, suggested that the whole should be collected. The suggestion was adopted, and Abu Bekr intrusted the work of collection to the secretary Zaid. The Koran was then put together, not only from the leaves that had been left by Mahomet, and thrown without any regard to order into a chest, but also from the fragments, either writ-*