[129] Avisenna. (See, upon this celebrated personage, vol. II. pp. 168-175.) He and Al Fárábi, before-mentioned (p. 170, note 1) are, according to the concurring opinions of the Arabs, the most distinguished chiefs of the Arabian philosophers, properly so called. The logic of Avisenna has been translated by Vattier, 1658. [130] The ascent of Muhammed to Heaven has been mentioned (vol. II. p. 339). The prophet gave no explicit account of it in the Koran, yet traditions of what he himself had related of it, although not without various versions, are preserved, and believed with equal faith as the verses of the sacred book themselves, in which frequent allusions occur to the circumstances and events of which Muhammed’s voyage to Heaven is composed. These, indeed, however absurd they may appear to unbelievers, contain the fundamentals of the Muhammedan mysticism. On account of this importance, I shall add to the notice given above, by Avisenna, some particulars contained in the narration published from original sources by the Baron of Hammer Purgstal _Gemäldesaal moslimischer Heersher. III^{ter} Band. 1837, Seite 81, etc._) [131] Muhammed was sleeping in the house of Omm Hani, the daughter of Abu Thaleb, in the sanctuary of the Kâba, when Jabríl awakened him; the angel called Mikail to bring him a cup full of water from the sacred well Zemzem (see vol. III. pp. 14-15. note 1). Jabríl cleft Muhammed’s breast, drew his heart out, washed it, and, with three cups from the sacred fountain, infused into him faith, knowledge, and wisdom. He then conducted him out of the sanctuary to a place between Safa and Merva, where he made the prophet bestride Borak (see vol. II. p. 339), which, as the Angel said, was mounted by Abraham. [132] The ride proceeded to Jerusalem; a troop of Angels surrounded them on all sides. On the way Muhammed was called to successively by two men, the one of whom was a Jew, the other a Christian, and by a seductive female; the prophet did not stop at the voice of either.