/•J HJ 00 The unbelievers, who are in opposition to the prophet assert, that he has adopted the morals of Amral Kais1 and mixed them with the Koran, that likewise he has frequently made use therein of the ideas of other poets, and even frequently gave place in it to the usages of paganism, with which he had been pleased. There are other controversies current. It will be best to attend to the following observation: What avail the doubts of the Shiahs? They attack in their speeches the Vicars of the prophet; when the first party (the Sonnites) repress the answer to it upon their tongues, let the other party too refrain from dispute. The arguments being carried to this point, the khaiif of God dismissed the parties. One day a Nazarene came to pay his submissive respects to the khaiif of God, and challenged any of 1 Arnral Kais, son of Hajr, king of the Arabs of the tribe of Kendah, according to Herbelot, of Asad, was, according to Sale, one of the great- est poets before Muhammedisra, and one of the seven, whose compositions were suspended upon silken stuff in golden letters in the temple of Mecca, and therefore called moallakat, «* suspended." His poems, translated by Sir W. Jones (vol. X. of his Works), are amatory, and have nothing of religion which Muhammed could borrow. Amralkais was one of the adversaries of the prophet, and wrote satires and invectives against him, which were answered by Labid, another of the seven poets, but who ranged himself on the side of Muhammed. The Arabian prophet certainly took many tenets and customs from former times and religions: thus he confirmed the holiness of the temple of Mecca and its environs, which were held in veneration long before him ; thus he adopted from Judaism several laws relating to marriages, divorces, etc., etc.