116 Notice of a copy of the fourth volume [No. 2. 



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The results of the comparison of the versions of this tradition are : 



1. The first lines are the same in all versions. 



2. The oldest version, that of Ibn Ishaq, who died in A. H. 151, 

 is the shortest, in that of Waqidy who died in A. H. 207, only one 

 sentence is added to that of Ibn Ishaq, in the version of Bokhary who 

 died in 256, and of Moslim many details are added which are contra- 

 dicted by other traditions, contained in the collections of the very same 

 authors. And finally, the version of Tabary, which is the most 

 modern, he having died in A. H. 310, contains at the end some addi- 

 tions to the version of Bokhary, and though, in some respects more 

 correct, is much more confused. It is clear that the tradition is only 

 as far genuine as it goes in Ibn Ishaq or in Waqidy. The reader will 

 observe that as far as the tradition goes in Waqidy 'Ayishah is speak- 

 ing, and the prophet is introduced in the third person. The apparition 

 of the angel is related by Mahommed himself, and he speaks in the 

 first person, and in the visit to Waraqah, Mahommed is again intro- 

 duced in the third person. This leads us to suspect that Bokhary has 

 put three distinct traditions into one, and it will appear from what 

 follows, that each of them is genuine and correct in itself, but that the 

 connexion into which they are brought here is wrong. Tabary in his 

 version of the tradition of 'Ayishah, has equally put three distinct 

 traditions together, but he differs from Bokhary in the order. This 

 shows clearly that they were originally separate. 



After this tradition of 'Ayishah, Tabary transcribes from Ibn Ishaq 

 the account of what led Mahommed to declare himself a prophet. 

 This account had been communicated to Ibn Ishaq by Wahb b. Kaysan, 



