Page:Catholic Encyclopedia, volume 8.djvu/772

 KORAN

692

KORAN

din, Croatia; d. 10 September, 1758. Having joined the Society of Jesus in 1719, Konsag — the name is variously written Konschak and (in its Spanish form) Consag or Gonsago — went to Mexico in 1730, and after 1732 worked principally in the mission of Lower Cali- fornia, of which he was one of the most prominent apostles. He was at first superior of San Ignacio, and later visitator of the whole mission. "It is hardly possible", writes Clavigero (op. cit. infra), "to tell all that this zealous man accomplished notwithstanding his delicate health. " In him the courage of the ex- plorer and the learning of the cartographer were com- bined with the missionary's ardent zeal for souls, and his exploration of the maritime country as far as the Rio Colorado entitles him to an important place in the history of the exploration of America.

Father Konsag's literary works include the follow- ing: (1) in manuscript: " Historia de las Misiones de la California", used by Venegas in his "Noticia de la California" (Madrid, 1757); "Carta del P. F. C. de la Comp. de Jesv'is, Visitador de la Mis. de Calif.", with forty-three pages of explanation (1 Oct., 1748); "De- scripciun compendiosa de lo descubierto de la Calif., por el P. F. Gonzago de la Comp. de Jesus, 1746", in the British Museum; various documents in Simancas, Spain, Est. leg., 5040, 118; 5042, 19; (2) printed: a letter of date 1731 in the "N. Welt-Bott", no. 743; "Diariode California" (Paris, 1767); account of the exploration of the Rio Colorado in Burriel, " Noticias de la California", III (Madrid, 1757), 140; a map of California copied by J. Baegert in his " Nachrichten von Californien" (Mannheim, 1770). Cf. also Murr, "Journal", XII, 234.

Clavigero, Sloria della California, II (Venice, 1787), 119 sqq., 132, and passim; / legre, Historia de la Comp. de J. en Nueva Espafia, III (Mexico 1841-2), 286 sqq.: Zevallos, Carta sobre la Apostdlica Vida y Virtudes del P. Ferd, Konsag, Insigne Misionero de If. California (Mexico, 1764); Villa- SENOR, Tcatro Americano, III, xxxix. A. HuoNDER.

Koran, the sacred book of the Mohammedans, by whom it is regarded as the revelation of God. Sup- plemented by the so-called Hadith, or traditions, it is the foundation of Islam and the final authority in dogma and belief, in jurisprudence, worship, ethics, and in social, family, and individual conduct. The name Koran, or better Qur'dn, from the Arabic stem Q&r&'S, "to read", "to recite", means the "Reading", the "Recitation", i. e. the "Book", par excellence. It is also called — to select a few of many titles — " Alkitab " (The Book), "Furqan" ("liberation", "deliverance", of the revelation), " Kitab-ul-lah " (Book of God), "Al-tanzil" (The Revelation). It consists of one hundred and fourteen suras or chapters, some being almost as long as the Book of Genesis, others consist- ing of but two or three sentences. It is smaller than the New Testament, and in its present form has no chronological order or logical sequence.

Contents and Analysis. — The Koran contains dogma, legends, history, fiction, religion and super- stition, social and family laws, prayers, threats, lit- urgy, fanciful descriptions of heaven, hell, the judg- ment day, resurrection, etc. — a combination of fact and fancy often devoid of force and originality. The most creditable portions are those in which Jewish and Christian influences are clearly discernible. The fol- lowing analysis is based on Sir William Muir's chronological arrangement (op. cit. infra).

First Period. —Suras 103, 91, 106, 101, 95, 102, 104, 82, 92, 105, rhapsodies, which may have been com- posed before Mohammed conceived the idea of a Di- vine mission, or of a revelation direct from Heaven.

Second Period (the opening of Mohammed's minis- try). — Sura 96, the comnian<l to "recite in the name of the Lord"; sura 113, on the unity and eternity of the Deity; sura 74, the command to preach, the de- nunciation of one of the chiefs of Mecca who scoffed at the resurrection, unbelievers threatened with hell;

sura 111, Abu Lahab (the Prophet's uncle) and his wife are cursed.

Third Period (from the beginning of Mohammed's public ministry to the Abyssinian emigration). — Su- ras 87, 97, 88, 80, 81, 84, 86, 90, 85, 83, 78, 77, 76, 75, 70, 109, 107, 55, 56, descriptions of the resurrection, paradise, and hell, with references to the growing op- position of the Koreish tribe.

Fourth Period (from the sixth to the tenth year of Mohammed's ministry).— Suras 67, 53, 32, 39, 73, 79, 54, 34, 31, 69, 68, 41,"71, 52, 50, 45, 44, 37, 30, 26, 15, 51, narratives from the Jewish Scriptures and from rabbinical and Arab legends; the temporary compro- mise with idolatry is connected with sura 53.

Fifth Periiiil {from the tenth year of Mohammed's ministrv to the l-'light from Mecca). — Suras 46, 72, 35, 36, 19, 'is, 27, 42, 40, 38, 25, 20, 43, 12, 11, 10, 14, 6, 64, 28, 22, 21, 17, 16, 13, 29, 7, 113, 114. The suras of this period contain some narratives from the Gospel, enjoin the rites of pUgrimage, refute the cavillings of the Koreish, and contain vivid descriptions of the resurrection, judgment, heaven, and hell, with proofs of God's unity, power, and providence. Gradually the suras become longer, some of them filling many pages. In the later suras of the fifth period Medina passages are often interpolated.

Last Period (suras revealed at Medina). — Sura 98: on good and bad Jews and Christians. Sura 2, the longest in the Koran, is called the "Sura of the Cow" from the red heifer described in verse 67 as having been sacrificed by the Israelites at the direction of Moses. It is a collection of passages on various sub- jects, delivered during the first two or three years after the Flight. The greater portion relates to the Jews, who are sometimes exhorted and sometimes reprobated. Biblical and rabbinical stories abound. This sura contains the order to change the Qibla (or direction at prayer), a denunciation of the disaffected citizens of Medina, injunctions to fight, permission to bear arms in the sacred months, and much matter of a legislative character promulgated on first reaching Medina, with passages of a later date interpolated. Sura 3 belongs partly to the time immediately after the Battle of Bodr, which is described. Another part relates to the defeat of Ohod and the second expe- dition to Bedr. The Jews are referred to in terms of hostility. The interview with the Christian deputa- tion from Najran (verses 57-63) is of a later date. Passages pertaining to the farewell pilgrimage are introduced with other (probably) earlier texts on the rites of pilgrimage. Sura 8 contains instructions on the divisions of the spoil taken at Bedr. Some parts are in the old Meccan style and the Koreish are fre- quently referred to. In sura 47 war and slaughter are enjoined, and idolaters of Mecca threatened. In sura 62 the Jews are denounced for their ignorance; the Friday service is to take precedence of secular en- gagements. In sura 5 the Jews are reviled; the doc- trines of the Christians are controverted; it contains also civU ordinances and miscellaneous instructions. Sura 59, on the siege and expulsion of the Banu Nad- hir. Sura 4 is entitled "Women", from the large por- tion devoted to the treatment of wives and the rela- tion of the sexes. There are also ordinances on the law of inheritance and general jirecepts, social and political. Idolatrou> Mcceans arc to lie shunned, and there are animadversions against tlie Jews. Sura 58: on divorce and other social que.'itions. The "disaf- fected" are blamed for taking the jiart of the Jews. Sura 65: on divorce and kindred sulijccts, with some religious observations. Sura 63: menaces against 'AlidallMli iliu bcy for his treasonable Language on the cxprililidii against the Banu Mustalick. Sura 24: vindication of 'Ayisha, with the law of evidence for conjugal unfaithfulness, and miscellaneous precepts. Svira 33, composed of jjortions covering the year a. h. 5. The marriage of the Prophet with Zeinab, wife of