name for these beautiful damsels 1 too is of Persian origin, being derived from the
Pahlavi hur, Avestic hvare (), "brilliant," "the sun."2
Though the Qur'anic Paradise (
أَلْجَنَّة) derives its name from the Hebrew Garden of
Eden (גֵּן-עֵדֶן), yet it is
not unlike the Persian conception of ()3Vahis'toAhu, "the perfect
world." 41 Penrice derives حُورٌ
pl. from a singular حَوْرَاْءُ
f. of أَحْوَرُ
, "black-eyed," from
rt. حَوِرَ, a form of حار.
("Dict. of the Koran, s. I). I prefer the derivation in the text. 2 The idea of the existence of these celestial damsels is a very ancient one
among the Aryans. The Hindus of ancient times called them Apsarasas, and believed that
they inhabited Swarga (Indra's heaven—the sky), and that they used to transport thither
the Kshatriyas or warriors who died in battle (Monier Williams's ed. of the
"Nalopakhyanam," s.v.क्षत्रियाः, [Warrior]). Manu says (" Dharmasastra," bk. vii., sl. 89) that warriors
who die bravely in battle inherit Swarga immediately after death:—
Compare this with the Muhammadan idea of
the reward of those who die in battle fighting for their faith. 3 Fargand ii. 35, 36, &c. 4 Are not the beautiful youths of paradise (the Ghilman,
[Footnote continued onto next page]
2
The rulers (kings, soldiers or warriors) who vow to kill the enemy in the battlefield
and fight with all their might and do not run away from the battlefield, go to Heaven.
So also in Nalop. ii., 17, 18, Indra, the king of Heaven, says to Nala in Nalopa Khyanam:—
The protectors of this earth and followers of religion, these fighters (warriors) never
care for their lives and do not run away from the battlefield, they must die
while fighting with their arms and this death is most appropriate for them.
The warriors who die bravely in the battlefield, go to Swarga (Heaven) immediately
after death and get honoured for ever as great souls on this earth.
THE ORIGIN OF ISLAM.
173
The Muhammadan Angel of Death (
مَلَكُ الْمَوْتِ
also called عَزْرَائل
), though known to them directly through Jewish
fables, is indirectly borrowed from Persia, where he was known in Avestic times as () or ()1Vidatus' or Astovidhotus'. To the same religion Muhammad was indebted for his Road or
Bridge2 (أَلصّرَاطُ) over Hell, which the Ancient Persians called Chinavat (in Mod.
Persianجِينوَد). Many of the strange and absurd ideas found in more recent Muhammadan works may be
traced to the same source, as for example the theory the the earth is sevenfold or built in seven
3 storeys, one above the other. These seven storeys of the earth are the seven (
or ) Karshvares4 of the Avesta, and to a great extent correspond and are certainly of common origin with
the seven (द्वीपः) dvipas5 [islands] of the Hindus. It is remarkable as
[Footnote continued from previous page] أَلْغِلمَان) who wait upon the blessed there (Surah lvi. 13) identical with the Gandharvas or
celestial musicians of Indra's heaven? 1 Yesht x. 93; Fargand v. 25, 31. 2 Penrice ("Dict. of Koran," s. v.) says that صِرَاطُ comes from no verbal root in
the Arabic language. It is just the form the Persian word would take when introduced
into Arabic. 3 'Araisu't Tijan, pp. 5-9; Qisasu'l Anbiya, pp. 4-6; &c. 4 Yasna lxiv., Yesht x., &c.
5 Dvipa (Sanskrit) is an island or continents that come
successively into existence as the homes of the seven root-races. These seven
dvipas are given in Sanskrit works as Jambu, Plaksha, Kusa, Krauncha, Saka,
Salmala, and Pushkara.
), "brilliant," "the sun."2
Though the Qur'anic Paradise (
)3 Vahis'to Ahu, "the perfect
world." 4
) or (
)1
Vidatus' or Astovidhotus'. To the same religion Muhammad was indebted for his Road or
Bridge2 (
or 
) Karshvares
4 of the Avesta, and to a great extent correspond and are certainly of common origin with
the seven (