'Narrative of a journey to the site of Babylon in 1811, now first published: memoir on the ruins; with engravings from the original sketches by the author: remarks on the topography of ancient Babylon, by Major Rennell; in reference to the memoir: second memoir on the ruins; in reference to Major Rennell's remarks: with narrative of a journey to Persepolis: now first printed, with hitherto unpublished cuneiform inscriptions copied at Persepolis: by the late Claudius James Rich, Esq., formerly the Resident of the Hon. East India Company at Bagdad. Edited by his widow.' [‎77] (161/474)

OF BABYLON.
77
is in ruins, is called Makam Saheb Zeman ;* but to
ing whom the Mahometans^ have numerous fabulous histories; the
one relating to his being thrown into the fire is as follows:—they
believe him to have been a subject of Nimrod's—that he was born
and hid by his mother in a cave until he was fifteen, to preserve him
from falling into the hands of Nimrod, who would have put him to
death, on account of a dream which his astrologers interpreted to
relate to a child who should be born at that time, and become a great
prince, and very formidable to Nimrod,
During this time of the seclusion of Abraham, he saw no one but
his mother. She was surprised, whenever she went to see him, to
find him sucking his fingers, out of which proceeded milk and
honey; but her surprise was changed into joy, when she understood
that it was God, who had thus undertaken to supply her son with
nourishment.
He is described afterwards as being taken out of the cave, and
brought by his parents into Babylon, which is called Nimrod's
capital. On his way, everything he sees astonishes him, and he is
represented as inquiring who is the Creator of all things, and con
sequently who is his Lord. At first sight of the stars, the moon, and
the sun, he is inclined to worship them as the Creator, until he sees
them going down.
His father presents him to Nimrod, surrounded with all his
courtiers; and, upon hearing from his father that this personage is
the Lord of all the people standing around him, and that they all
acknowledge him as their God, Abraham looks at Nimrod, and,
observing that he was very ugly, asks his father how it could happen
that he whom he called his God should have made creatures so much
more beautiful than himself; that a Creator must necessarily be
more perfect than his creation. This was the first occasion taken by
Abraham, says the Mahometan account, to deliver his father from
idolatry, and to preach to him that unity of God, the Creator of all
things, which had been revealed to him during his meditations the
night before. So great was his zeal upon this subject, that it drew
down upon him the anger of his father, and brought him into great
difficulties with Nimrod's courtiers, who refused to acquiesce in the
truth he set before them. A report of these discussions reached the
ears of Nimrod, and this proud and cruel king ordered Abraham to
be thrown into a heated furnace, out of which, however, he was taken
uninjured: the fire not having been permitted to touch him. The
title given by the Mahometans to Abraham is Khalil Ullah, or the
friend of God.
* This is the same person as is sometimes called Mehdy. He was