cording to them, even the data which had been pretty generally regarded as objective, rest chiefly upon tendentious fiction. The generations that worked at the biography of the Prophet were too far removed from his time to have true data or notions; and, moreover, it was not their aim to know the past as it was, but to construct a picture of it as it ought to have been according to their opinion. Upon the bare canvas of verses to the Qorân that need explanation, the traditionists have embroidered with great boldness scenes suitable to the desires or ideals of their particular group; or, to use a favourite metaphor of Lammens, they fill the empty spaces by a process of stereotyping which permits the critical observer to recognize the origin of each picture. In the Sîrah (biography), the distance of the first describers from their object is the same as in the Hadîth (legislative tradition); in both we get images of very distant things, perceived by means of fancy rather than by sight and taking different shapes according to the inclinations of each circle of describers.
Now, it may be true that the latest judges have here and there examined the Mohammedan traditions too sceptically and too suspiciously; nevertheless, it remains certain that in the light of their research, the method of examination cannot remain unchanged. We must endeavour to make our explanations of the Qorân independent of tradition, and in respect to portions where this
