The Yahuds agree in denying the appearance of _Aisia_ (Jesus) _as a prophet_; they say that he was a deceiver; and they reject what the _Aisuyan_, “Christians,” adduce from the Old Testament about the appearance of Aísya; they maintain that the prophet Ishâía spoke of himself the words[487] which have been applied to Aísya. They assert that Ibrâhím was no prophet, but a holy man, and they esteem a holy man higher than a prophet. They say that, in the Mosaic book, no mention is made of Pharâún’s pretensions to be a god; but they relate that this king was a tyrant who oppressed the children of Israel, wherefore Musiâ (Moses) rose, and protested against his tyranny. As Pharâún did not attend to his words, he met with his fate. They also say that it is not to be found in the sacred book that Harun (Aaron) was joined to Musiâ in the divine mission, although he acted as his substitute. They agree in saying that Dáúdâ (David) sent Urîa to be killed, because the king coveted the possession of that man’s wife, whom he took afterwards, and hence Solíman was begotten. They further insist that Aísia was no prophet, as the Nazaréans believe. Dáudâ said: “My hands and feet will fall, and my bones have been counted;” all this was fulfilled at the time when Aísia suffered death; but they assert that Dáúda spoke those words of himself, and in such manner all things which the Nazáréans set forth about Aísia, the Yahuds interpret clearly in another sense. It is besides written in their sacred book that, when the children of Isráîl shall perform iniquitous acts, Muhammad will appear. About this, Sarmed said that, although the name of the prophet is in the sacred book, yet another meaning may more evidently be attached to it; but if even the prophet’s very name be insisted upon, it has no other import but that it exhorts the children of Isrâíl to convert themselves to his religion, and, in such an endeavour, carried beyond all bounds, he said many other things. The Yahuds receive no stranger into their community; circumcision is the law of their prophet, not that of others. They say also that a prophet is always living and present, to be the propagator of the law which is contained in the sacred book. _Abhî Chand_, having translated a part of the Mosaic book, the author of this work revised it with Sarmad; they corrected it completely, affixed their mark to it, so that it became a correct copy, from which is the following: * * * * * SECTION THE SECOND: ON THE BOOK OF ADAM.