Dhul-Qarnayn and the Alexander Romance: Difference between revisions

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 ===Alexander and the Water of Life===
 In addition to the Dhu'l Qarnayn episode and its relationship with the Syriac Alexander legend, the immediately preceeding story about Moses in Surah al Kahf has long been noticed to derive from another story in the Alexander Romance tradition about Alexander's quest to find the water imparting immortality, featuring his cook, a dead fish that springs back to life from this water and escapes, and a wise sage. In {{Quran-range|18|60|65}}, Moses travels to the junction of the two seas with his servant, who later realises that they have left their fish behind there, which has come back to life and swam away through a passage. Moses then meets a sage who imparts wisdom to him. As Tommaso Tesei notes, "The most ancient versions of this story are found in three sources preceding or contemporaneous to the rise of Islam: the Rec. β of the Alexander Romance (fourth/fifth century), the Babylonian  Talmud (Tamīd, 32a–32b), and the so-called Syriac Alexander Song (ca. 630–635)".<ref>Tommaso Tesei (2015) [https://www.almuslih.org/Library/Tesei,%20T%20-%20Some%20Cosmological%20Notions%20from%20Late%20Antiquity.pdf Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context] Journal of the American Oriental Society 135.1</ref>
+The Syriac Alexander Song (also known as the memre, poem, or metrical homily about Alexander) has both the water of life episode and the legendary journeys of Alexander seen in the Syriac Alexander Legend. Gabriel Said Reynolds observes that the junction of the two seas to which Moses seeks to travel in Surah al-Kahf, as well as other passages that mention the two seas, most likely refer to the waters of the heavens and of the earth, and that "the two seas" is referred to with this meaning in other Syriac works. He provides a translation of the relevant sections from the Alexander Song:
+{{Quote|Gabriel Said Reynolds,"The Quran and Bible:Text and Commentary", New Haven: Yale University Press, 2018 pp. 464-465|The Macedonian king, the son of Philip spoke: / “I have determined to follow a great quest to reach the lands, / even the furthest lands, / to reach the seas, and the coasts, and the borders as they are; / Above all to enter and to see the land of darkness / if it is truly as I heard it is.”<BR />
+(Song of Alexander, recension 1, p. 26, ll. 33–38)<BR /><BR />
+Then [Alexander’s cook] came to the spring, which contained the lifegiving water / he came close to it, in order to wash the
+fish in water, but it came alive and escaped; The poor man was afraid that the king would blame him / that he give back the [value of the] fish, which had come to life and which he did not stop. So he got down into the water, in order to catch it, but was unable / then he climbed out from there in order to tell the king that he had found [the spring] He called, but no one heard him, and so he went to a mountain from where they heard him / the king was glad when he heard about the spring. The king turned around in order to bathe [in the spring] as he had sought to do / and they went from the mountain in the
+middle of darkness, but they could not reach it.<Br />
+(Song of Alexander, recension 1, pp. 48–50, ll. 182–92)}}
+This may be compared with Quran 18:60-64.
+{{Quote|{{Quran-range|18|60|64}}|And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period." But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away. So when they had passed beyond it, [Moses] said to his boy, "Bring us our morning meal. We have certainly suffered in this, our journey, [much] fatigue." He said, "Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it. And it took its course into the sea amazingly". [Moses] said, "That is what we were seeking." So they returned, following their footprints.}}
+The next section of the story (18:65-82), in which Moses is taught lessons about justice by a servent of God, is in line with a contemporary genre of literature in which a wise sage is upset by notions of divine Justice. In the section of his book quoted above, Reynolds goes on to highlight the work of Roger Paret who has demonstrated a connection between the Quranic justice story and a sixth century CE tale, the Leimon (or Pratum Spirituale) of John Moschus (d. 619 CE).
 ==Parallels to the Syriac Legend==