ABSTRACT
To trace step by step the evolution of this legend would be a task beyond the scope of this work, even if it were possible with our restricted knowledge of the bibliography of this branch of Moslem literature. In any case, the resultant gain, so far as our argument is concerned, would be but slight. Religious literature is essentially conservative, and the literature of Islam, pre-eminently so. In the comparatively brief period of two centuries the legend of the ascension had assumed a multiplicity of forms, and each version was authenticated, even by relations of the Prophet himself. Such testimony went unquestioned by the masses; and thus it came about that the legend ultimately became crystallised in one definite form, into which the main versions regarded as authentic were fused. This fusion was the work of theologians and interpreters of the Scriptures in an endeavour, chiefly, to harmonise a number of apparently contradictory tales. The earliest version of the legend in its new form was the one of Cycle 3, and this version remained final. All that appeared later were either commentaries upon it or allegorico-mystical adaptations and literary imitations of it. Certainly, an abundant literature, such as was induced in Europe a few centuries later by Dante's poem, grew around the legend. A brief review of the three aforementioned categories will reveal how, following upon its definite crystallisation, theologians and men of letters elaborated the story of the ascension.
