0 ILHIBI^^IEir "

Gift of
PROFESSOR EDWARD E. SALISBURY

"W H "Woi-thaaiginii ^pulp':

¦:^a(i^ {-y tm lin •'¦troi'ruor Ler. <.i',u'.' :.'{ite May i. LS24.

CONTROVERSIAL TRACTS
ON
CftristianitB anJr MoHmmehani^m*
BY
The late Rev. HENRY MARTYN, B. D.
OF ST, John's college, Cambridge,
AND SOME OF
THE MOST EMINENT WRITERS OF PERSIA
TRANSLATED AND EXPLAINED:
TO which is appended
AN ADDITIONAL TRACT ON THE SAME QUESTION ;
And, in a Preface, some Account given of a former Controversy
on this Subject, with Extracts from it.

dedicated to the
RIGHT HON. THE EARL OF LIVERPOOL, K. G. &c.

BYi|THE Rev. S. LEE, A.M.
D.D. OF THE UNIVERSITY OF HALLE, HONORARY MEMBER OF THE
ASIATIC SOCIETY OF PARIS, HONORARY ASSOCIATE OF THE
ROYAL SOCIETY OF LITERATURE, M.R.A.S. &C. AND
PROFESSOR OP ARABIC IN THE UNIVBjRSITY
OF CAMBRIDGE.

With a Portrait qf Mr. Martyn.
CAMBRIDGE:
Printed by J. Smith, Printer to the University;
AND SOLD BV J. DEIGHTON & SONS, AND STEVENSON, CAMBRIDGE,
ALSO BY C. AND J. RIVINGTON, ST. PAUL's CHURCH-YARD AND
WATERLOO PLACE; AND HATCHARD' & SON,
PICCADILLY, LONDON.
1824

THE RIGHT HONOURABLE
THE EARL OF LIVERPOOL, K.G.
FIRST LORD OF HIS MAJESTY'S TREASURY,
THIS ATTEMPT TO DEVELOPE AND REFUTE
THE RELIGIOUS OPINIONS OF THE MOHAMMEDANS
OP PERSIA,
AS A PUBLIC ACKNOWLEDGMENT
OF A GRANT OF ONE HUNDRED POUNDS PER ANNUM,
MADE FROM HIS MAJESTY's TREASURY,
FOR THE PURPOSE OF ENABLING
THE ARABIC PROFESSOR OF THIS UNIVERSITY
TO DELIVER
A PUBLIC COURSE OF ARABIC AND HEBREW LECTURES
ANNUALLY,
IS MOST RESPECTFULLY INSCRIBED
BY HIS lordship's MOST OBEDIENT
OBLIGED HUMBLE SERVANT
THE TRANSLATOR AND AUTHOR.

PREFACE.

As the following pages may perhaps be found
useful to Missionaries and others, who wish to
make themselves acquainted with this question,
I have thought it might not be amiss to give
some notices and extracts from the controversy
as it existed prior to the times of Mr. Martyn;
especially as that controversy was prosecuted to
a much greater length than his, and contains
much valuable matter on the subject. It may
also be desirable to know where books treating
on this question are to be found; because we
hear it sometimes affirmed, that a Missionary has
not the means, in this country, of acquiring
a deep and accurate insight into the opinions
of the Mohammedans: — that Grotius, Sale, and
others, have left us in the dark, as to their meta
physics, mysticism, &c. and therefore, that it is
necessary, not only to learn their language in
the East, but also their opinions. As far, how
ever, as my knowledge of this subject goes,
1 must be allowed to express a different opinion,
having no doubt, that both the languages and

11 Preface.
opinions of the Orientals, can be learned in this
country at as little expense, and in as little time
as they can in the East, and at a much less risk.
Our Public Libraries contain the very best books
on every subject connected with Grammar, His
tory, Ethics, Theology, Geography, and every
other science ; and to which, even in the East
itself, access is seldom to be had. Valuable as
the labours of Mr. Martyn certainly were, yet
I have no doubt, that if he had passed a short
time in this country in a preparatory course of
Oriental reading, he would not only have done
more than he has, but he would have done it
better, and with far greater comfort to himself.
Time Was when the student of Oriental Lite
rature was almost a singularity in our Universities:
and such was the ascendancy obtained by clas
sical and mathematical learning, that a young
man must have had more than ordinary courage
and self-denial, to engage in studies, which could
afford him so little in prospect, with so much
difficulty in their prosecution.
The state of the case is now considerably
altered. A student may now commence the study
of the Hebrew or Arabic without the fear of being
cited as a monstrous singularity; or of being met
at every turn with the appalling maxim, that
Hebrew roots thrive best nn barren ground. And,

PREFACE. Ill
if he persevere, he may hope not only that
a generous public will applaud his endeavours,
but that even posterity will allow him a place
among those, who have been considered as be
nefactors to mankind, and the best ornaments of
the ages in which they lived. Another consi
deration, and one which has the greatest weight
with me is, a belief that no book, with which
I am acquainted, stands so much in need of elu
cidation as the Hebrew Bible. From the times
of Grotius to the present day, I believe we can find
scarcely one original commentator. And many,
even of his remarks, have been borrowed from the
Jews. The Dutch and German Commentaries are
the books most worthy of the scholar's regard;
but many of these are such, as to make it a ques
tion whether they should be recommended or not.
Nothing, if we except the dreams of Hutchinson,
has come out in England for the last 100 years,
in the shape of original investigation. Compila^
tion has long been the order of the day ; and
names, respectable indeed and valuable in their
time, are now appealed to as the only safeguards
against innovation, or as instructors in the way of
truth. In almost an universal dearth of Scriptural
knowledge, this is not to be wondered at : nor is
it to be condemned. It is without doubt the
best and safest path. But it should not satisfy
a 2

IV PREFACE.
the minds of those who have both ability and
opportunity for making further progress. And,
as the character of the times in which we live,
calls for such exertion, it is to be hoped that
the call will not be disregarded.
The object of these remarks, however, is not
to disparage the institutions of this country : cer
tainly not ; I believe that they constitute one of its
greatest excellencies, and best guardians; I would
only turn them to a greater public account, by con
verting a portion of their provisions to a more
extensive cultivation of those studies, which have
ever been the glory of the Reformed Church ; viz.
the study of the holy Scriptures : which cannot
well be done, without an extensive acquaintance
with Oriental literature. The general attention
too, that has of late been paid to Missionary ex
ertions, both within and without the pale of the
Church of England, constitutes a further motive
for the prosecution of these studies ; and, I am
of opinion, that without an extensive cultivation
of them, there is not much reason to anticipate
the success, to which it is their object to attain.
If I err then in presenting the reader with too
much, I shall hope to be excused on the ground
of good intention. — It was once, indeed, my de
termination to give, as a sort of prolegomenon,
an account of the creed of the Shiah or Moham-

PREFACE. V
medan sect of Persia, followed by the principal
tenets of their mysticism from the Dabistan of
Mohsin Fani* and other writers, to whom I have
access ; but, as this work is sufficiently extensive,
and has occupied a much larger time than might
have been wished in the publication, I shall
reserve my materials on these subjects for a future
work. We shall now proceed to our notices and
extracts from the former controversy.
The books of this controversy which have
come into my hands are three. One composed
in the Persian language by Hieronymo Xavier,
a Catholic missionary. Another, containing a re
ply to Xavier's work, by a Persian nobleman named
Ahmed Ibn Zain Elabidin (^jjWI ^j ^ '^¦^i^\),
written also in the Persian. And the third is
a rejoinder in Latin, by Phillip Guadagnoli, one
of the Professors attached to the College de pro
paganda fide, in defence of Xavier's work.
We shall first notice the book of Xavier,
which has been preserved in the Library of
Queen's College in this University, and which
has been lent me by the kindness of the President
and Fellows of that Society. Of this Xavier two

* Although Mohsin Fani is usually cited as the author of
this work, it is extremely probable that he is not, &c. See
Sir Wm. Ouseley's Travels in Persia, Vol. III. p. 564.

VI PREFACE.
works were published by the learned Ludovicus
de Dieu ; * one entitled ,^j>*«-* JCL>\o Historia
Christi, to which the learned editor added xCijW l«<
sed contaminata ; the other jjiiJo jj-j ij^'^'^ His
toria S. Petri Persice, to which the editor also
took the liberty of adding i(JjM U sed contU'
minata. I shall merely remark, that our book
was written after these, during the reign of the
Emperor Jahangir ; and shall refer the reader
to the work of de Dieu for further particulars,
as to the person of Xavier. The work in ques
tion is entitled Uj ^Js>- ^^jJ\ " A mirror shewing
the truth." To which is added, Ji^jV^ J^ jJ <s^
Jjv£.^t yo^ J'j^^} '^jy^ IJ-* uV,^'*^ [•f,.'^ ^^' '^V. Lf*
uJaa«3J' Jotki j^ Ij V^'.'^ ri.'^ U^J '^¦^ LS^ uV"?
^*uJkC iZJjiis^ CL-^Ji^ j\ l.:>-!l Ay!^ y^Xltijij tjij'^^

" In which the doctrines of the Christian relijrion
are discussed, the mysteries of the Gospel ex
plained, and the vanity of (all) other religions is to
be seen, by Hieronymo Xavier of the Society of
Jesus,, who, coming from Goa to the capital

* Lugduni Batavorum, a. d. I639.

PREFACE. Vll
Lahore, a.d. 1596, presented his services to the
Emperor Jahangir, to whom this book is dedi
cated, may his reign be perpetuated."
We then have a preface filling eight pages,
entitled, cjWI!* jjia» ^\ ^\^ JijJj j\ji\ "An attes
tation of the mysteries of God, by way of prayer."
In this prayer the different attributes of the Deity
are laid down; namely, his wisdom, power, mercy,
and goodness, as visible in the creation. In the
third page we have the doctrine of the Trinity
thus stated : ^_5ftJ*As- J>s-lj ^^1 CJ^ j ^ ^\ i^j^-j^
vj:^b ^J\yj j\ jis. jt> i^ (j>-j1 J^s5^^ l/''^ **'^
'" Although the essence is truly one, it con
sists, (nevertheless) of three persons, the Father,
the Son, and the Holy Ghost : one true God,
without confusion of persons, or division of essence,
or (such as) leaving the unity, should assume a plu
rality. This property of the Deity is infinite, and
such as can obtain in no other." The following is
a specimen of the prayer contained in this preface,
which, pious and feeling as it certainly is, must
be confessed to approach in some degree to the
effusions of mysticism. ^ii\^j\j J\ JuJ^. (--->s-L> ij\

Vin PREFACE.

^\J, J^Jnf ij\ ^ jXaaG^ ^V- JJ-^ j^- J'^
i.::,-.w3^j i^^U^ J^:j<:> J\ ^, JJjii J t-Jf^ '-S^j^i
" Pardon, O Lord, should I do what is unpleasing
in thy sight, by obtruding myself into the things
and properties which belong to thee. Men plunge
into the deep ocean thence to fetch pearls and
other precious things. Therefore, O Sea of per
fections, suffer me to sink deep in thee, and thence
to enrich myself and brethren, who are thy ser
vants ; and, by describing thy greatness and mercies,
may help them. For, although I am unworthy
to speak of thee, thou art worthy that all should
endeavour to praise thee ; since thou art possessed
of infinite goodness and beauty."
The following is the conclusion of the prayer :

PREFACE. IX
j^U.i>ji^_j i,>yMX< jf t_jlwlj ni (jiU*- j_ ^ ¦^\^ 1^1 U
«jj^ jUIcI t; (j-jjjj ^ji^.ji'^ {J^^^^ b^ ^'^ L5^J^' ^"^
(*iUib) ^_jAJob i.::^^jt> *jjI> ^^^^ jO \J^„Pi uW^ ^
.j^l ajJuj <o ^jj "O Lord my God (this) will
be fruitless, unless thou assist both me and them
with thine infinite mercy. Give unto us, O Lord,
the key of the knowledge of thee. Grant to our
understandings the power of comprehending thy
greatness, that thy majesty and grace may not
be to us an occasion of stumbling, and hence
remain unblessed by thy many favours. Let not
that come upon us which happens to the bat,
which is blinded by the light of the Sun ; and
which, in the midst of light, remains in dark
ness. Give us enlightened and far-discerning
eyes, that we may believe in that greatness of
which thou art, and which, for our sakes, thou
hast revealed. And, that by these words and
actions, we may so follow thee, that in Paradise
we may see thy Godhead, in the mirror of light,
which, in this world, we can only contemplate by
faith, and (as in a glass) darkly. Amen."
We then have the dedication to the Emperor
Jahangir, covering about ten pages. The fol
lowing are a few extracts from it. The title is

PREFACE.

.-sjlkLj a;<Lo aUI jJ^ Address to the shadow of
God, the Assylum of Empire, the great King of
kings Jahangir, may God perpetuate his king
dom and power. *aL^ ^/uxijiXj^ ii Jj^ ^'ijy
Axj \j\js j)\U: ^J^ c:^.*^ ^Ji:^yo\j (—i'LJi\ t.z^-^j'^.
iiyt> c:.,,/fc$U. ijUIlls j\ ii J^.'^ ujf-j '^J <::~^jL> \)s\J.^
U^iJ \J^i <^\)'^'>^ <LwjUi 4is! J>jl; ,_5^ jfc> l::^!* c:Jt>U->
^^ OlL;l c^.iS' <Us-1jj1 I*'*^ u^ly' 15^'^ l5^"^ 'i' Tv-^
•xii CJijJ |»J^>^_) 1.I.-J/ l&Joli jU '^'?j jl 1*:^*^' j'^ uIjIt*
JL i(u>jljJ CJXojXii ^\ ii\jij Sx^j] |_jluJ JiLj *^
ii:^ <dll jjj^ ij\s. 'U^j 'UAmj »A.i JiJ^' i—ijujJ ii i^:..^\
iX£ji j\ji\ ^ ^li,Li,oli cjbUIllj iZj\j\JMj tssj^ i_JA<
^ls^\ ii i^Jujlj.;- j»*j Jji ^^1j1 ^1^ a;^ c:,-«jb ^.^j
c:^W l*^^-* c^^^ ^1 cjjU- jI &c. '' They

PREFACE. XI
have related, that when Anaximenesthe philosopher
attended on Socrates, with the view of augment
ing his knowledge, and perceived that all the
students who obtained admission usually made
some present, contemplating his own want, he said.
Master, I am come with the view of obtaining
learning from you, but have nothing to offer
but myself: accept of me and make me your
own, if it should seem proper. Socrates was
much pleased with the frankness of the offer ;
and, seeing that he had offered the best thing
in his power, paid him considerable attention.
Anaximenes made a great progress, and l>ecame
a great philosopher. When this exhilarating cir
cumstance occurred to the mind of the writer,
he was relieved from his overwhelming anxieties.
It now being a period of twelve years during
which he has received the favours of your exalted
Majesty, whose empire may God perpetuate, he
thought that sorae return should be made for
favours thus innumerable, some blessing conferred
upon the throne which you possess both by here
ditary right and merit. Hitherto, however, the
want of something to offer has been a restraint,
&c." A little farther on, speaking of the advan
tages of learning, we have an account of the
siege of Athens, in which is given the following
fable by Demosthenes: cJos^ uV^j ^^^ j'^ l5^J

XII PREFACE.

U jljT c:Ja: jJJiS' ^J. idj^ Jj.^ jJ ^\ ^Jj^ <^y
^^IIj j (IjU) b-* V^.^ 'Vj^'^^* jy- b U-i> <!;^ joJlC-
i^ b JJ-i^ b U^ '^ ''^ 'i&'^ JojIjj^ H'i^jj
j_jjU«)b ii \j ^jUjXs- yi <ii> ^y- <Uslj U-i> ^ j^^AXS.-*^^
^J'Sr' ii ,X)d\o i-^^yf^ uMjU^MJ <Uib J J jjltijs- JLa ^j^
*j^. "Upon a time, a war happened between
the beasts and the shepherds. The wolves, upon
a parley taking place as to the terms of peace,
said. These dogs, which you always have about
you, are extremely offensive to us ; if you would
but kill them, we could then live as brothers
together. The silly shepherds thought well of
this speech, and either drove away or killed all
their watchful and faithful animals. The beasts
now destroyed the sheep one after another with
out the least molestation." " Precisely the same,"
said Demosthenes, " will be your lot, if ye drive
away your philosophers, who are your best
guards and admonishers. The citizens (of Athens)
perceiving the wholesomeness of this advice, sent

PREFACE. Xin
to Phillip to say, that they had much rather
sustain the warfare than part with their philo
sophers." After the dedication, we come to the table
of contents, which is as follows :
1^ ij'j\'^ ^-'b .^jaJj jO ^^\ iXtfbl«j j_jl.cl i_-Jii< ^\
<_Jj»-j J.sz'. \iX>- j^Ja ^J^Ci\ '^^r!^^ \J^, J'^ Jj^^-'V "VV.
^Ji>- ^d Jjc i^\s~ Jjy _jl cAib^ J'^ J^ '— '^Ij:^*"
4)jj JOlyJ J>*- y ^J CX> jl (^J^ ii^\ j^j \<i^
Jj\o jUJU-l ii->^ jOj 'Sj^j!^ "-r^b '^V^^ J'^ 1*:!^ J-^
**U5- b i^ jl ^j^.i ^^^ VJ ^^^¦^'^ J'^ (*J^ 'J^
Julyj ^_5Jl^ ^^J (jjlt) ^l,j cs\;i ,,J^ J^ '^^ jJj
oJLib J-j; J\ *Axj ^J\ji ii c:^~uu^lj iij\ jJj Jj;
^0 ^^b ii j^'LoiU Jt) j^, J-^ ^1 if^l <i^l jt)j
¦. i.::^^*^ J^y ^'i ( uiWv,'^) Vv.*^ >;^.'^ J^ ^'^ <>"
TABLE OF THE DISCUSSIONS.
The important subject discussed will be divid
ed into five chapters, the first of which will treat

XIV PREFACE.
on the want necessarily experienced by mankind
of a religion taught by God. This will contain
five sections. Section I. On the intellectual su
periority of man over other living creatures, — on
his being endued with a knowledge peculiar to
himself; namely, of a religion sent from God : —
and on the question, that more than one religion
cannot be considered as true. Section II. Proving
the existence of a first Cause : — and that man has
the power to do either good or evil, with respect
to the service of his Maker. Section III. On the
origin and immortality ofthe human soul : that, it
outlives the body ; — and on rewards and punish
ments after death. Section IV. Shewing that
a religion capable of affording salvation must be
sent from God ; and, that human intellect is un
equal to the task of giving currency to such
a religion. Also, that prophets must be sent to
teach it ; and that such have actually come. Sec
tion V On the criteria by which the religion
of God might be distinguished from worldly
religions. Ij^^i jl ^JojmXc ^_d ii lJ^Jj^j>^ *.St) <— >b
. ij:,^ J-ai c: — ijb ij}} ^J\ c:.^^!^^ ^\j^ ^j '^j'<l i_^
tUilLi CLJlijls.'* j\ ^_^\ t/bbjj^ Lj iij\ j^ Jjt J.,ai
f' ^ i^ ^^^^J '-^'^^ '^b ^'^ ii^\ jOj OjAj^
l»jjt) J^ ti---jl cjltj ^ ^\ cyU^ ii ^jjj ^-r^f
Cl— »1 (./SJE-*' i^ <—.^\ kwi iij\ Jjr>.j b IJl:;- <i^l jJ

PREFACE. XV

jtjX^ J-^ '^ j\j (jl u^j]'^ J^J {jM^\ yjj jAuJj jtJj
jt)j c:^.wji-lj cubu^o* ^ j|yil 1^1 <-?W:^=^ ""^^ j'^
'^^"'^ J*^ J^;^^^ J^^ Li-— >1 C^^ J'^^ ^'-*^ ''^^
iXAJlx* t)j:^ j_^j1jo JJo- iy^ ij^S jt)j c:,.^tujJ >jJkJ> A\c
yb\y>- CJUjI jJ l»;l^ J.,^ X)y:\ ^ j\ \j^\a iij\ j>ij
jJ AAJwJ ^Jo jUuj iij\j Jojb CJt)]^l_j Jic <);^ t>js.-«
jjj ij^^^i* U^:^'^ U^^^^^/ c:--=^^ j'^j '^^ jW^' j^-*-^
jjjjj jt)j J^ils.-^ CJbjLs.'* jjjtj' ^Iw Jt) viki J-ai
Jt) *Ii> J.tfii (^"*^ f^^^ tj^ l*'^j (J^ jj-*^ (.::^~<iUJLi^
IC— j1 ^^jy ^^ ij^ l::,^^. ii U. cuU ^Uilil ^jt)j
\y>- IjlfU^ iS^l jJ. Jl*J \Xs- jX>Xj jL> JkAjs J-aJ
)\ LZijXi t)js-j b \^_j ^i^^ "^l^ (*'V*^ ""^ t);iJkLlt«
. t)lj ^jjI^UI^ a;^ —ic jjj 'J;^J>J^' jb Jt'U^
Chapter II. On those things relating to God
which the Christian religion teaches; for the

* At the commencement of the Section the passage stands
thus: (^.^ttOs^l^ ij:,,^jjJO bo c>jbjt) j\ i^\x> J^Ji)w3J
It is necessary, that we should bear testimony to the truth
of those things which are placed beyond the reach of our
knowledge.

xvi PREFACE.
better understanding of which the following eight
Sections are given. Section I. Shewing that God
may be known from the things of creation : that
God is one simple and unmixed essence ; and that
his several attributes are not adscititious. Sec
tion II. Shewing, that although God be one
simple essence, he nevertheless consists of three
persons, the Father, the Son, and the Holy
Ghost : — and on that exalted mystery. Section III.
On the necessity of confessing the truth of those
divine things which are concealed from us : that
God is an Almighty and free agent : that the
world is not eternal : that God does all things
according to his own wisdom : and that he created
the world out of nothing. Section IV. Shewing
that there are unmixed existences, endued with
intelligence and volition : that they are imperish
able, and many in number : that, in a state of
obedience, these are angels ; of disobedience, devils.
Shewing also, the great variety of earthly bodies
created by God. Section V. On the independent
existence of the human soul, and how it is com
pounded with the body. Section VI. On the
dependence of the creature on the Creator.
On the council discoverable in the disposition
of earthly things. And on the falsehood of the
principles of astrology. Section VII. On the
creation and fall of man : on the cause of our

PREFACE. XVII
adversities, and irregularities, which is original
sin. Section VIII. On God's providence, — why
he suffers adversities to exercise mankind, and
why, notwithstanding his power, he does not
restrain them from sin : and on the remedy pro
posed to sinners.

^\ bo I  ^^-LB ^jttSjMii if'*^ i.CO^'^J^ J'^ |*jJ~-" <-r'b
v::,.«*:^Jk^ *J& ^J|'J.XC¦ iij\ Jt) Jjl J-ai e^v-^ (J~ss 'lj
^j\ ^\y ii fjo\j£.\j c-jbu:! Jt) j*jt) J.AS *t)l i^j \,J^\;'.
j_<t)l \xi- ii Job iij\ Jt) (*jJ»-J J-aJ Jv-i) *t)' ItX:^
l^Jutsi* jJ^ Jui^ Lj'^'^J ^)j^ "^ '^'.Vj '^'-^4/ ^ '^y^
\xi- A^l jJ ,«;l^ J-^ ^^Ji? '¦'^^ jC^ ''j JijJ^tii^
c.^!iX«^ s^!;*' u^'^-*^"^J tJUtti^ \iUjs. jJ^ ^(tVi. i^t)l
iUtfe i_.>jt-o (j^jJ^ ""^l j'^ (»^d J^ ^i^ i—jjLs^
uJ\Jo\ jt)j tVcUj Ujt) ji) Jj\ (jijJ IjS-^ ei^wilb^JtS-
2(L*^ U^.j*j Us- iij\ Jt) *jit.ii J-os <s -ASJ Jlc
.ysLXowo t)bucl (t^ Jul yjj^ ^J j\ iij\ JU-j '^j'^
(j:,,yua=-lj <!^1jl)j jJuitG^ I^aXsT* \y>- ^boJ -i^! jt>j t>jjlj
Jt) JJas J-ai ^;:^*^ cjIjs*^ jt)j xx^ c>-«\!j j**^ '''^
'^'.V J'^J Jj^A \,J"^ CHj^ ^jy^ ^J JJJCJ ^^b
i^bJjl jl ii l^bU c>-«;^ j'ij jJt)^ jb boj <);^ l^J
^jl^lj^ ^a_, Jj^l ^1 jii *li^ J.^ Joiib i<t)Jb« Ijc^-
t_^b- j\ ii e,^! S^'^ u^ "^J"^ \Ji,y^ * ^Aiu
AJU, ^ ji) ^xJ^ 1— ^js! i^l 1^ Xi\ iXJi il^y l.xi-

XVllI PREFACE.

.(.^^.vaii ^j*ujt< Jj^b ^yo iji^ii \j^ "^l j'^j ij:^
Chapter III. On the Divinity of Jesus Christ
our Lord, containing nine Sections. Section I,
Shewing that Jesus is truly God and man.
Section II. Shewing the reason and ends, why
God became man. Section III. On the necessity
of God, and not of an angel, becoming man :
and, that he should live in a state of poverty and
affliction, not of pomp and pleasure. Section IV.
On God's becoming man ; why, suffering pains,
contempt, and reproach, he was crucified. Section
V. Shewing that Jesus was the cause of all things,
why he did not come earlier into the world, and
did not traverse its different regions. Section VI.
Shewing why some are in error, although pro
fessing a faith in Christ : why the good are subject
to difficulties ; and on the necessity of prac
tising abstinence. Also, on the miracles of Christ.
Section VII. On retaining and reverencing the
image of Jesus and others : and on the advan
tages derived from them. Also on the reverence
due to the reliques of the Saints. Section VIII.
Shewing, that the Gospels and other sacred books
in the hands of the Christians, are the same with
those first written by the inspiration of God, and
that they have undergone neither change nor cor-

PREFACE. XIX
ruption. Section IX. Shewing that the Gospel
has not been abrogated by the Koran : and why
the religion of Moses was abrogated by the
Gospel.

i.j"^ li^'.'^ 1*^^ Cjj'^j i^^ Ui.'^ ^1^1 Jt) |«jl^ cjb
Jt) Jj\ J-ai i.::^^:! J-ai c^-i^ ^;\ Xajs:* ^_t) A^ij>-\j
Iji^a CDjUj Jt) |»jt) J.«aj Ifl ci^^yix^ jt.^ \X^^_0 J.e>- Sii
Jt) *jj-j J<^ rb^j J-^j c3^ ^jb jO JasJIj ^^1/
j^t)j jbtJ Jt) *s:.-*i J.tf3i ^^bj*uAc j»l^l V^.'^ 1t)Ua: Jt)
ij*«Jji c:Jj«aJ cy^Uj Jt) *A^ J«iii (jbJiAs? ^_t) »\i.s^\
J^ Xa,s:? cijIjjs?^ t_>b Jt) Jua J.^ jk.«js? b
. ijt"J^ j^,tij 4X/«,s? ^_t) ^jj (.::,-jij^ Jt) JLuiA
Chapter IV. On the precepts of the religion
of the Gospel ; and on the difference between the
precepts of Christianity, and those of Moham
medanism, containing eight Sections. Section I.
On the ten commandments of God's religion, and
on their meaning. Section II. On the difference
between the religion of the Koran, and that of
the Gospel, as it respects war, slaughter, and
plunder. Section III. On the difference between
the religions of the Koran and the Gospel, as it
respects chastity and purity. Section IV. On
baptism and other Christian rites. Section V.
On the prayers and other observances of Islamism.
b 2

XX PREFACE.
Section VI. On the excellency of the character of
Christ, when compared with that of Mohammed.
Section VII. On Mohammed's miracles. Section
VIII. On the propagation of the religions of
Mohammed and Jesus.

Jt) ^jyij Ci-^ Jt) Jjl J-aJ 0--I J-ai c:.-.^* ^^.1
lfL;Uc. jt)j jijjt)_j u:..^^^ jii Ifwl Jlj=-I j'^j U^'ir*

-IjiSys jjj^ jb Jt) *jt) J«ai XjJLk.^ tji'^y^ u^'^j ^
^j\j) f^'MJy ijX^\ J Jj |»Lt=-l t-i-^W jjS?j |»U:j ^_/>U- <>Jj!aJ
J J ^^biiAjS:* iXJuj^J^ <i^l Jt) Aj^ J«aj iJoi.AJti t^t)lt)
cybt)liicl (.::^jl*.« , j^ ivW" »-^ c:--^ '-r'V

jUi> J.^ (jbj^toc cyUUi. t)ltN.cljt) j,s^, J-di ^^bj*«JtC
^jb jt)j ^bjAujtc Jt) j^bi>»d<i k__-0'l^ i_j!uU-\ Jt)
JJm; jt)j ^^b_j*u-XC ^_jjltX:;-tX^ jt) JUfc J.^ UiJ 1^;^^^'
c->U^ l»\.*j' iJU- Jji^ j-aj lyij . Chapter V.
On the assistances to be found in true Christ
ianity, as to the services of God ; and on the
difference between this and other religions. This
contains eight Sections. Section I. On Paradise
and Hell. On the resurrection of the dead ;
and on the situation of those in Paradise and
Hell. Also, on the favours which tbe living may
confer on the dead. Section II. On the ex-

PREFACE. XXI
amination of allj with respect to his religion and
conduct : also how bodies are raised again : and
on the coming of Christ to judge all. Section III.
On what the Mohammedans say respecting Pa
radise. Section IV. On the advantages afforded
by the Christian articles of faith. Section V. On
the advantages derived from the good works of
Christians. Section VI. On the different degrees
of those who take the lead in spiritual affairs.
Also on the state of those who retire from the
world. Section VII. On the oeconomy of the
Christians; and on their charities to the poor.
Section VIII. Recapitulation of the whole.
The following extract from the first chapter
will give the reasons of Xavier's coming to the
court of Jahangir, and why his book assumed the
form of dialogue, which it continues throughout.
>*N- — - — ' — ' —
JjUj cjbl^Jo- jLj y ,_5^'^l c:^|/« jJ Jj'i iS^ ^yfi
-*w '*t—
jjSijj iij\ jiJj \xJ>- (J^ i^,'^ (^ ^^ A*i J^ U^i^Jj
t)y xj\y6 j£>- y ^^0 cX( j\ (and in the margin)*

* Hence it will be seen that the table of contents
differs a little from the contents as given at the heads of
the chapters.

xxii PREFACE.
jyai>. cyjU-> (J^y. ""^^tA*" (^W t)bi;l ^JtblLst) oiiU-
4^bSiUj 1^1^ u:,^'^ jj'.J i*l; j\ ii bit) t,^ i(\^b JLilt)
c:^--! cJoJji J jjt) ^bbbi.t)b ^Jljil CLijJo- ii cJjJi ^J^
(jugbJj t)j/*Jo t--.-.JS^'" !(tJOt) l;b«j J>.S. CLJjJjJ ^^ i^y H'^^
U-w u><*^ i''>yl j^ 4^j ''^V. J'* '^J*- jV.'^ cJllsr^
*JJw>_, C)i*!l jIjj ^lk« ^^l^ *S^ bs^l jlj i*^ *'^^
'-^^'^J hfj^^^^ ^ cT^J ^i/ J'^ cr* ubVj cr* 
.Aw.
«ty^l_;) j^l;b jO <ts:!l^ <);^ ^^U^ t)Uicl *jJ;_jl »1^ _jj
c:^b *AS>1)»- bsH l;<u> ^^^1 j^ c:Jjt) Jls jt) *jjl ikCx*
cr* J (f ^'^ ^y^ c^.*^ e^-Att^jj 1^ i)Jy^ *1 ^bls-j
yOjiij c:Jt)Uc- f_s\y i_^as? ii;^ jl c:^ — >1 ^byttJtc *ji*j
^b« j\ c^j (-?V'^ i*^^ b^"^ tA'j=°' s^^*^ '-^J^*^
*&t) >jl»j" |^.lt) i^^Lj »1; b(*'V ^' i*-^^*^ Lf'lj^j
^^tu^ jIj^ jj^ bs^i jij |»i :(j>^i ^^yi, Jbj^ jl
^ULvXiji jl t^bU ii iiy jjj\ liiyd jlj j»JU^bLi l^U^
t)j*aiUj t)J,l_;; (j^ (jO/i b Jyib ^jIasII ii JtXolj J^^ ^^
^> c^.' V^ u)jf- ^J^ '^^j^ ^.j^ j^i c)j.2. JcU-

PREFACE. xxiii
i^ e--*^ Jt) . . . . Jj^ . JliI it>lLj^ \jit.M cJjji »Uit)b
j»J-^ l_5^ jb . . . . A.^ jjb\y^ jJuXJoU <S^ *x« U-ii
tXJjU? jl <iS' JtX&t) ^^bij J>y- j\j XxJi ^J.tuJ L JsU-
^^« e^ • jJ^ b i^l^^jb b ,_fj i^^ '.::--*4?- U-i> jl^j
c:..^*.^ t_sU> c_>u^ u'^^y^j 'rf'^jy uW' j"^ ""^ (»*:^^
J 2(t)^ _^ b'^J*" j"*^ C-^ .^•'^^ ' (^" ^^^ margin)
^i^3 'r^j'^^, ( uV^ ) j*^ cUs^ ^jJU-l . Chapter I.
On the want which men necessarily experience
of a Religion from God. Section I. On the
intellectual excellency of man above other crea
tures, and on his peculiar intellectual endow
ment in God's true religion : and shewing, that
there cannot be more than one true religion,
(in the margin). The reason of the arrival of
the Padres.
Upon a certain day, being favoured with the
presence of his sublime Majesty, a learned old
man, who had come from a great distance to see
the king, the astonishment of sovereigns far and
near, suddenly appeared, and came up to me.
He viewed us with astonishment; and, seeing that
our clothing differed from that of his country, he
turned to me and said. Who are you, and whence
come ye? I replied. From the kingdom of Por
tugal I came to Goa, and, from thence, at the
command of the king, 1 carne to the capital 

XXIV PREFACE.

1 and my friends were piassing our tiipe in igno
rance and inactivity at Goa, when, unexpectedly,
the command of the king, who is the source of
all eminence, arrived, which gave us so much
pleasure, that wp immediately left friends, com
panions, and all that we had, and commenced
our journey ; nothing doubting, tliat whatever
we had left in a state of confusion among our
friends, we should find collected within the shade
of the court. Whence we came, then, has now
been said. We shall now say, who we are, and
what our occupation is. The place of my birth is
Europe. I profess the Christian religion. My
business is to teach the Christians. I am one
of those who have left the world and all its fusts,
wealth, and pleasures, with the view of teaching
men the way of everlasting salvation. I came
from Portugal to Goa ; and thence, at the order
of my General, I came to the capital. He replied,
Thanks be to God that I have made your ac
quaintance. I have long been wishing to speak
with a learned European. My hope now is, that
my desire will be fulfilled, and that I shall obtain
my end. But nothing less is at all likely, since
you have been sent for by the king for a similar
reason. I answered, I am ready to converse with
you, that I may receive some advantage thereby.
I ask in my turn, hoping that you will gratify us.

PREFACE. xxv
to give some account of yourself, whence you
come, and what your occupation is: is it mili
tary, merchandise, or learning? He replied-, I
am a man of science, who have spent my life in
travelling, and in reading books on philosophy and
the sciences. (In the margin). The commence
ment of the discussion between the Padre and
the Philosopher.
The discussion is now carried on between the
P^idre and the Philosopher in an interesting man
ner, on the characters of the different animals,
&c. till the superiority of man is proved from the
consideration of his intellectual capacities. In
the first section of the second chapter, where the
doctrine of the Trinity is introduced, a Moham
medan Doctor or Moola appears, who objects to
the doctrine from a text ofthe Koran. The Padre
then requests, that three days may be allowed
him for preparation and prayer, after which he
promises to explain the mystery. To this both
the Philosopher and the Moola; agree, as a reason
able request. At the appointed time the disr
putants meet; and now, the Padre, like Simo-
nides, finds, that the longer he considers the
question, the more difficult it appears ; and he is
afraid, that, like the vision afforded to Augustine
when engaged in the same question, viz. of one
who attempted to transfer the waters of the ocean

xxvi PREFACE.

into a little ditch by means of a sea-shell, he shall
be found to attempt impossibilities. He enters
upon the question, however, by telling his hearerS,
that some properties are peculiar to God which
are peculiar to no creature, just as kings
and other great men have treasures peculiar to
themselves ; and, after a good deal of abstruse
reasoning, he receives the following answer from
the Philosopher, y J^^j "Xxb u»J, u:^ j%jJ^' ^^}
Juy^ c:,.wtt>Ji>b *>j<j b |»j1jJ <i*-j ^ ^J^ (^ ij]y
jj^ b j^t) CJ^lfO b XjJJli.Xc jjt.~c bcT^'*^ J"^ J>JL\xx«
jui ifXX4^ . " This doctrine is sufficiently high
and very new to me. I have no reason to say,
however, that it is false. I should be very glad if
you would repeat it, or state it in some other way,
that I may the better understand it." The Padre
proceeds: As God knows himself, and is known of
himself, it must follow that two persons or reason
able subsistencies (Jjb: >jU) exist in his essence,
which is one, &c. The Philosopher answers,
(»jj^ jjj^jj ^^yi\ " I now understand it more
clearly." The Moola, however, takes an exception.
Man, says he, knows himself, and is known of
himself, yet he is but one person. The Padre
cuts this gordian knot by replying, that God is
unlike his creatures. To which the Moola is made
to answer, ^^^ ii e:,^! C)d,t)jj ^yi\ , " I almost

PREFACE. XXVll
understand it now." The Padre next shews, that
as the light proceeds from the sun, which consti
tutes the form and essence of that body; and, as the
light is of equal antiquity with the sun, so does he
who is called the Son of God proceed from God.
After a good deal of explanation on the subject of
generation, &c. the Padre proceeds to treat on
the person of the Holy Ghost. God is infinitely
good, says he. He is, therefore, the object of
infinite love and desire. But this affection can
proceed from God alone. Besides, this is ac
cidental to man, but not to God; and, whatever
subsists in God, is God. God, therefore, desires
himself, and is desired of himself; and this desire
constitutes another subsistency in his essence.
There are consequently three, the Father, the
Son, and the Holy Ghost. The Padre then puts
this question in another point of view, wherein he
says, God is the desirer, and the desired of him
self; and makes his conclusion accordingly. The
Moola replies ; By this mode of arguing, a qua-
ternity is proved. God is the knowing, and the
known, the desiring, and the desired! The Padre
replies, No ; This is not allowable, because we do
not acknowledge a plurality in God. Besides, the
other attributes of God such as power, goodness,
and mercy, are the constant and inseparable pro
perties of his essence, which is one ; while those

XXVllI PREFACE.
of desire, and knowledge, may be said to be pro
ceeding, &c. After some dispute on the propriety
of names, the Moola asks, what this last person
is called. The Padre answers, Espirito Santo.
(j_^_ yjL e^^O that is to say, (^JJill ^j)
the Holy Ghost.' After a good deal of pro and
con on this question the Moola confesses that
he has nothing very strong to object ; and only
requests a little further information on certain
points mentioned in the former part of the dispute.
With this the section ends ; and the next begins
with an avowal from the Philosopher, that he is
quite satisfied on these subjects ; and only wishes
for a deeper enquiry into the nature of God.
Upon which the Padre prudently informs him, that
certain things are placed beyond the reach of
man. It will be almost endless to notice the contents
of every chapter and section of this work, we
shall, therefore, notice only such as may appear
to be the most interesting. We shall now pass
on, therefore, to the seventh section of the second
chapter, which gives an account of the creation
and fall of man. The contents given at the head
of the section are as follows, ci^iili jt) JUjs J-ai
Xm >iXsy\ *Ujj Jv«l^ "^^^ '^^^ u^ J'^ LS^. C^^
ii u^l^Ju.^ j^,l L_-Ou-> yUj jt)j o/l^ ^\a tjU>-_5

PREFACE. xxix
il^ jl cUi ii U Cjltj j_^llil)l j_5J jjj

^_55jj^ . Section VII. On the creation of
man, that is, a description of his being created
perfect and entire, and of his becoming so great
a sinner. Also on the reason why we suffer so
many adversities : also on the derangement of
our constitutions, which has been caused by
hereditary (original) sin.*
We shall pass over the account ofthe creation,
and come to that of the fall, "which is as follows.
After stating that Eve had been given to Adam
as a companion, and that he had been adorned with
every gift necessary for the situation of the ruler
of all the world, it is said, jjva- j^l ii Jj^ji
l»l if^)J V,U-i> Jm'ij IjUi ii l^Ui ^1 xjjjsr^ J\j
u ..' 'V.'^ '^^]y~ b'^^r* icM) u^ J^ U5^«3e- ij:^J *S)1^
tXAJLitLi ItXi- 11S.S.-J jJt)^ ^[^msaj xjiifj i.s}"iy. \^}^^
^jjXi Liy iiii\^ Wl ii (.i^oii^j jlj t)^ l_^^«ic \xi-
y^jj^ 'Vj '^'^V. ct'' i-J^. j!j^ '^ "by" h'^y'j c>.i-ljul
JJJtibo lt)t> ^jiijxLyJu Jt) iij] yXi) is^^j.v ii (UJs J]
if y ^f^] J>***j jb u^.^ J^ ci'-^ c>^^ ii)b

* I have given the contents of the section in this and
a former instance to shew, that they differ considerably from
the table of contents given at the commencement of the work.

xxx PREFACE.
J^\ ffxjjji iAJtj ^^Ui.b t;^f^ "A^J^ u^iU^ U^.^
JixXsri ^jj t_->iU jl ^ c:^l ^^jlj ^^ j_5ib ^^jf^
^^ltXi.s^:' ^^' S-OU jlj jWjAj^ wlj ,^^'^^5 ^^^-5^"^
*U.J' jl yxXciijdj Ji ^Us? <s^ ^^y**^ »xj\y ^ " ^J-^
. l^bJU-lj U)t),J <UJij cJ;.* t);_^ fi.y^ ^'^b <— '^b^
a^ ,»j=-^ jJjlJUl J(U^ Jt) ^^ljjj-> ii,.>f^ \y>-i (•'^^ u.^j
J\ c:^_jJicj i(U^ jjjll ^,jii^ i_5'^'Vi'(J^ cJ^J*^ ''^ uV.^
^JOulST^ ^^1 t_-^j Jjt)^ ,^1 jl J^ (t^ lUjJ if\y C^^
^.y^ fjj ys^ J^ t)Jt)/j Jj^ ^dy> ^^ysf^ XiXi,
^jjoj Xjiif jb ^^liob \^ J^\ ^jy- ''iXili ^^„y\M
\^i^f Jt) bu^'^j/ tM^ u^.^ • " ^^^ commanded,
that they should obey this easy precept, naraely :
Eat not of the fruit of this particular tree ; for if
ye eat of it, those gifts which have been bestowed
on you and your children, shall be taken away ;
and above all, from that time ye shall see death.
They, however, disobeyed and rebelled : they
broke God's commandment, who, becdming
angry, expelled them from Paradise in which he
had placed them. Hence they became liable to
innumerable calamities, and to death which is the
greatest of all. And, what is still worse, they
remained under the displeasure of God, who
took from them and their posterity the fitness for
Paradise. Hence they, like rebels, and their
children like the children of rebels, became the

PREFACE. XXXI
objects of punishment. Hence also it is, that we
are born so weak and ignorant in every thing
belonging to the soul ; and, with respect to the
body, so infirm that we may truly say, that we
are born subject to greater wants and pains than
all the other animals, being subject to death and
to every pain and want. Since, then, Adam and
Eve, as the leaders of the human race, fell into
sin, all we, who are born into the world, are
necessarily defiled with sin, and liable to punish
ment. The repentance which they afterwards
offered, and in consequence of which they were
pardoned, was not tendered by them as the
heads of the human race, but only as individuals.
Hence it was, that their goodness extended to
themselves alone: but that their sin implicated
all their offspring."
The third chapter commences with a disputa
tion on the divinity of Christ. The Philosopher
objects, that neither he nor the Mohammedans
can see, how Christ should be God and man.
If he was God, how he could be born, suffer,
and die. But, as he was born, suffered, and
died, the probability is, that he was not God.
The Padre replies, that however unanswerable
this may seem, he will answer it by shewing,
in the first place, in what sense Jesus is said
to be God ; and, in the second, by replying to

XXXil PREFACE.
his objections. After God had created the world,
says he, and saw that man had fallen into sin,
and was on the way to hell, he sent many Pro
phets and holy men to teach them the way of
salvation : but, finding that their instruction took
but little effect, he determined himself to come into
the world, and to bring that about which they
could not. And then, just as the angels had assum
ed the form of a devotee with the view of teaching
the Prophets, it was his determination to take the
human shape, that men may both see and hear
him, and learn from him what it was their duty
to do. This shape was not merely apparent
as that of the angels, but real. And thus he
became a perfect man, while he also sustained
his own proper Godhead. And God, thus be
coming man, we call Jesus Christ. (Isa Kristo).
^JiS^J ^i^\y e^i^.*! ^ h'^y^ ub^*^ ""^^j
axj^i, t)_jA^ y^ b tx&lj Jjlij t)Uwy ^Lit)l ^/ijo ii
\jj *J^ b iXibtj lJ/!jJ i)j'^ <^y^ ii e:,— ilj^i- xj,^
hfJjHJ "^J 'M^ ^^^ c:-:i^J ^j jlj jjlij joj jJuly
Jt) (^si* ii c:^lji:e ,_^ol ^yi.% cy,^ ^^.l ^^yj
c^^t)! ^\y ii]j \^J ^jj^^ ^^ j^_j^ j^,^
iij] ^^ XJ^ JL^ ^JT j> ^,lj ,^J j^
jV Lf^ b^^ r^^ ^^ U^S ^J^ ^3^ c^Ij^

PREFACE. XXXIII
After this the miracles which he performed
are ascribed to his Godhead, his sufferings and
death to his manhood. The divine and humani
nature existing in the same person are then com
pared to a tree, into which a different scion has
been grafted, both continuing to exist together. |
The section concludes with an appeal to the
Scriptures, stating, that the Prophets, who have
written of these things, were daily in expectation
of their fulfilment, and that hence it is that the
Mohammedans and others, who have not read the
Scriptures, cannot understand, why it should be
the will of God, that such things should take place :
but, that to one who has read and who under
stands them, all is plain and clear.
We shall now pass on to Section VII. in which
the advantages arising from the use of images and
reliques are fully discussed. But as nothing new
is here generally advanced in favour of image wor
ship, we shall notice only one argument, drawn
from the favours which God is said to have bestowed
on those, who have been particularly attentive to
this part of Christian duty. It is this : ijij^,}
^]j \^jye ^] J^uC J ]Xe~ ii »xluj ^ Hi^^
[bjs^'^ XMjir^ ^ cy^ b^-^ ^y° jW*^ uy^ "V^
JJutu.^ (^1 t.s.,~«p-^ (*^^' j'^ * 1^^^ y ^ ""^^b^

xxxiv PREFACE.
U^xiLc *j -« 'iiU- Jt) J^,yj*xc cji* Jt) c:^*«J> J*«Vj
L:jjya j^j c:^.-:l <u!bul CJle jt) ^ Ci-:!jj' j^ J'^
^j:^)j Jt) .s^ u«j(;ji J^'^ J"^ L-ila.^ j_j«^ c:.);^i»-
cj1^.«Ju. jfi Jt) jj.mJJIc yU-J ^<UU- jt)j c:,.W^ -iJoU-il
C)jt)jj c_JjS wl/ ^ jt)j ur^-^itjs ^jl-^ CiJJ-« j^ -S^
^Us <S^ bs d..-^!/ i^l^;^ "t^ bibs- ^J jt)_J Jbj^
t);ljti ^_5^b«.i' jjj Jb d3j.i. ^_j Jul sx^ . We
have evident intimations that God approves of
the worship of these images; and this he has
evinced by the miracles which he has wrought
in favour of those Avho have paid particular reve
rence to them ; as it may be seen from past
histories, and witnessed even now in Christian
countries. In the church of the blessed Virgin,
for instance, at Loretto in Italy : — with respect
to the crucifix in the city of Burgos in Spain,
and in the Church of the blessed Virgin in the
city of Montserrat in Catalonia : — also in the city
of Guadaloupe, near (the confines of) Portugal,
and in other places, to recount the miracles of
which, either already done or still doing, would
be endless. The following will perhaps suffice as to reliques :
i^-^b j^ <t^ e^i oj- j^jU t_^^jijju JTtj^^j
'^y' bu^.^ '^^i >L^U, c3U- ii ^jl jysau
'cAi,U*; cwUl/ t)j^ J^ -cJ^j e:^b l;l«, ^»jJiL^

PREFACE. xxxv

^Uts- XJixo ^bltil ^Jix^Jt:L> ^jjj '\iXh ijixjjxj ii
^/^-^ l_-^.Ai jl (jb^ytuJtC L^l^ j^l C>jbji) tXJJljJ
• tUJl^jsr^, God so loves his servants, that he is
very desirous that we should do honour to their
du^t, ashes, and garments. The miracles wrought,
and favours bestowed on those who have possessed
and honoured such reliques, are sufficient to sti
mulate us to do so, as you would perceive upon
reading the accounts found in respectable Christ
ian authbrs.
We now pass on from this to the riext section,
which is to prove, that no corruption has taken
^lace in the Scriptures. The argument here in
sisted upon principally, is founded on the con
sideration of those doctrines, which impose cert£^in
restraints on thfe will of men. And the. conclusion
is, that if the Scriptures had been corrupted, these
restraints would have been taken off. Other argu
ments are grounded on the consideration of the
different sects and disputes of the Christians,
vvhich must have made it impossible, that any
party could have succeeded in corrupting the
Scriptures: and another, that had Mohammed
been predicted by name, there could .have been
no reason, why he should not have been receivfed.
We ridw pa«s oh to Chapter IV, on the differ
ence between the Christian and Mohammedan
c 2

xxxvi PREFACE.
religions. The Padre, after shewing that man
is a reasonable creature, proceeds to lay down
the ten commandments, which God had given for
the regulation of his conduct. These are as fol

lows : y jlt) j_j, ]ji_fjj IjtXs-lj ^]x^ J iJ^J, Jj^
l»^jV-j JJsb J ^j]iX>- *lju f^.j}^ c^ (•ij'^ j^^ ^^^
^-r^f-j^ ^ bu^'.'^b J^'^ L5^b^ if W" l;b^JJtc jlt) cJb
bj jLi, ^JuLc (J^ b l;^_J«-^ *s^ c>-yjU»- iijjc
^^ kjJ'^i cA* '-^^^^ j«-^^ cA 't^'^'J'^ (**"¦ c/^
tiib^.'^ J^ j^ i.y*^.V^ oV,^ (^'^ c?^ ^.^ uV* (^
jJJC l^ltX^ ^_jA«J S^ yi ^jii Jola-lt) |,X»- a'i j^lj
l^t)ji- jjlOojjluiJjs- j't) c^-"'}'^ 5' c.^'j-' be y-_V4i'?- J jli)
l;t)j»- <i^Us-, &c. First, Worship one God, and love
him above every thing. Second, Let us not swear
in God's name in vain. Thirds Keep the holy-
days holy. Fourth. Honour your parents, which
is. the cause of lengthening life. Fifth, Kill no
one unjustly. Sixth, Commit no whoredom.
Seventh, Steal not. Eighth, Neither accuse nor
lie. Ninth, Incline not to whoredom. Tenth,
It is not allowable to desire the wealth of others.
These ten commandments are contained in the
two following: 1. Love God above all things,
and 2. Love your own relations as yourself.
The Padre proceeds, *bl».l ^^jl Jj>. i», ni »jXx«.
.3.^ XJjf\xjsr^ c:,.<W' iti ij^^iiyju Xj] t_J^«ju xJUe.

PREFACE. XXXVll
<U1 (jLsri e-x-J Jjii d,.ijbj vjla, &c. " We say,
that three of these ten commandments relate to
the service which we owe to God, and the seven
others to that of man.
In the account given of the Christian reli
gion in the fifth section of the Dabistan, the
resemblance is such, I think, as to make it very
probable, that the whole was taken from this
work of Xavier. The following may suffice as
a specimen : Xm\ jf<, Jj>s^] jt) ii (.;:.— =1 J^ nii
<U fjii d,Jjfcj ]Xs- Ciiju iijii (J^ ^.j^J^ ^ ijtj^
y jli) d,— jjJ l^jJUJbljo- ^jJLuuK^ 1-/"^ iji'^
i_f**i LS*^'^ i^ ^'^ (*^ jy^ r^ (*j'^ j^ '^'^
J^. }'^ i/*b^j J ^j^ CJ^ ljift)jJL. |»bl Jj^iij \jiMJiL^
. ¦ ^f.c bj Ju.L ¦ ¦ * (al. iXJof) xjix^f \jui~« *s:*i l^tibej

* This is perhaps an erroneous reading. How it stands
in the printed edition I know not, as I have not that copy.
Two MSS. in my possession, one of which was formerly
Sir Wm. Jones's, give it as above. A little farther on in
Xavier's book, we have this explanation of the Sth command
ment: (.ii^^iOjl ^j\ jl iiyoLc (jSiLo ]jfe^ ^ liyoj *JS:*i
i.Jj\y> ^^^>^ Ci— il !liiijj]iif Jji^ CJ^'*^ fj'^J^ 'rf)y.
ii c:,— 'byl Jjwj «Jt« jjl i)l^ ^JJ^ ^1 JljLolj CL— ij^
I*ij iy &^j ^ (^Wy 1^. (^ b u^.^ • '^^^

XXXVIII PREFACE.

' y.  — ^
^ ijMx Jbo tijjjl *AJ ^^ Jjblxi (jj c/jjjl
Ten commandments are often mentioned in the
Gospel, ofwhich the three first relate to the glory of
God, the other seven to God's servants. I . Thou
fifth says. Kill no one. The meaning of which is this : That
we should kill no animal, since God has created them to
supply the wants of his servants, either with their flesh,
in riding, or the like. The real scope of the precept, however,
is, to deter from slaying one's neighbour, that we should
neither put them to death, nor pain them in any way, either
by word or deed. The comment given in the Dabistan is this :
xx&ji^ jjjb- ?jj ^ ii c:,-**jl Cl— il ^js^ fj>] jftUj i^\
tSoAij ]j] iiy ii,^ cAU Jt) i^] ii Xj] Xiif Jjjb^
Jt) Joljj ]j (J^J c:,— iUi)juj .Jli i^ (I read xJmJ^)
ii c:.^  jIjo lzjJ^] {Jui^ ^1 ijuj CiJb*^ "-^V^
j^Wj^ *jji»ij (J^ ^ '^^ (?'^^ (VS' ^ b'^J^ J'^b^
j\laij ij. )lt)ij ij ¦ The scope of which is, that you should
slay no animal. Which they interpret by saying. Slay no
animal in your possession, because much advantage may be
derived from it, whether alive or dead. The scope, therefore,
of "slay no one," is, that we should not unjustly put to death
our own brother, who is a son of Adam, nor put hirn to pain,
either by word or deed. The other additions to the command
ments found in tlie Dabistan are found in Xavier's comments,
whence I am led to conclude, that the account in the Dabistaft,
has been copied from Xavier's bpok. Other coincidences may
easily be pointed out were it necessary. The reader need not
be mforined, that in both instances the Roman Catholic division
|)f the commandments is fdlowed.

PREFACE. xxxix
shalt love God above every thing. II. Swear not
in the name of God without necessity, that is,
accustom yourself to speak the truth. III. Keep
the holy-days holy, that is, the Sunday and other
notable days. IV. Honour and love your father
and mother. V. Kill no sheep. VI. Commit
no whoredom. VH. Steal not. VIII. Neither
accuse nor lie. IX. Have no desire for a strange
woman. X. Have no desire for the wealth of
another. In the remainder of thi^ section, the Christian
and Mohammedan religions are compared. The
facility of Islamism is compared to the prodqction of,'
3, cook, who studies the palate of his master; while
the less ipviting character of Christianity is com
pared to that of a physician, who administers
nothing but salutary medicine to his patient,
however disagreeable it may be to his taste.
The abrogation and suspension of certain Mo
hammedan precepts are also compared with the
unbending character of Christianity; whence a
conclusion is drawn, that Christianity is to be
preferred. A little before this section concludes, the fol
lowing reasons are given for keeping the first
day of the week holy : " God did on this day
create both the heaven and the earth. On this
he also created the angels, and the light. This

xl PREFACE.
is also the first day which God created. On this
day he brought the Israelites forth from Egypt
with great wonders by the hand of Moses. On
this day too Jesus was born. On this day be
received the name of Saviour. On this day also,
he finished the work of salvation, by rising from
the grave, after having suffered so many afflictions
for sinners. On this day the Holy Ghost was
sent down upon the Apostles. It is also said
in the traditions, that the general judgment shall
take place on this day. Hence it is, that Jesus
has commanded this day to be kept more holy
than any other. The section closes with a pane
gyric on the advantages arising from observing
the days of the Saints and of the Holy Virgin ;
and stating that Islamism can boast of no such
ordinances. In the sixth section of the last
chapter we have a curious account of the election
of the Pope, which is intended to shew, that he
is the regular descendant of St. Peter, and vicar
of Jesus Christ on earth ; and that he is both the
spiritual and temporal ruler on earth : that it is
in his power to dethrone or set up kings at his
pleasure, and to bind or loose both in earth and
heaven. After what has been said, a pretty good opi
nion may be formed of the character of Xavier's
work; it may, therefore, be unnecessary to give

PREFACE. xli
any more extracts. It is very evident, that the
writer was a man of considerable ability and
energy, and that he has spared no pains to re
commend his religion to the Mohammedan or
heathen reader; but, that he has trusted much
more to his own ingenuity, than to the plain
and unsophisticated declarations of the Holy Scrip
tures. His style is, upon the whole, correct,
though occasionally interspersed with Europe-
anisms, but it never makes the most distant ap
proach to what may be termed elegance. The
book, which consists of about eight or nine hundred
leaves in small folio, ends with the following words:
L-AiiJ] cJi-« c>v.^ cy*^ 'V^W-^^ i*b^b '^^j (*^V
I^U*. t_>lks- ^} !f]Xcj LS^Vj <— »bk^ (^.1 CUS^^
oJjj jl ijj X>aJLiij jljJJs Jt) i^f Jb*^j i^yj '^^^^.
be c-^s-Ls ^Ao^ isjjios^, &c. "The discussions
of this holy book, and the memorial of its contents
were brought to a conclusion by the grace and
goodness of God in the year 1 609, from the birth
of Jesus Christ our Lord, &c."
NOTICE OF THE REPLY TO XAVIEr's BOOK.
After finding this book in the Library of Queen's
College, I had the good fortune to lay my hand
on the reply which was written to it a few years
after its appearance. This reply consists of about

xiii PREFACE.
350 pages in duodecimo, written in a very care
less and incorrect manner by some European.
It bears the class mark of the Public Lilirary
LI. 6. 28 — 29. We are informed, in the outset,
that it was written in answer to a book which
had appeared written by some European priest
against the mission of Mohammed, and with
the view of proving that no corruption had
taken place in the Gospels. The writer, who
styles himself t^)i^!l ^1 iU»-j Jl i^^l^'l Ji^
4_fjU]l ^^.JoUll ^^j ^] xao-] |^!1- "'The most mean
of those who stand in need of the mercy of a boun
teous God, Ahmed Ibn Zain Elabidin Elalooi,"
declares his intention of refuting his opponent
by proof drawn from the Gospels of Matthew,
Mark, Luke, John ; the Pentateuch, and the
Psalms ; and then gives the title of his work,
<uil_^l ^Uuitll iij ^ <u3b,!l j_<,ljiJl " The divine
rays in refutation of Christian error." In the
same page he gives the date, which he fixes
in the month Moharram and the year of the
Hejira 1031, which answers to the month of
November, a. d. 1621.
The first arguraent combated by this writer is,
an assertion on the part of Xavier, that Christians
could not receive Mohammed because Christ bad
warned them bf false prophets, who should here-

PREFACE. xliii
after come and deceive many. In reply to this,
the hackneyed argument of Mohammed's being
the Paraclete is adduced, and the conclusion is,
that the Christians disobey Christ in rejecting
Mohammed. It will be unnecessary to cite par
ticulars, as we have them over and over in the
following tracts.
We then have j^Axj e,-^ jl \)^J^ ^^t)bLy
its^Us"- CUvttjUuJl XJjJ ffXM.K lLJou ljb<t)_< jl i^^y*^
Jo Op tXAlji- jy^ iy.j^ '^j c^-'ttixilj jAJ jyj jJ
That God sent the Paraclete in order to teach men,
that the Messiah was the Son of Man, as it also
occurs in the Psalras, and will be cited hereafter.*
Our Author proceeds, "We have no difficulty
in allowing, that false prophets appeared ^fter the
time of the Messiah, without affecting the reality
of Mohammed's claim. ?jjt) Juiij^c ^^^^ ii ^,f~xo
tjJubc Xj] iiiyiJ (.^yj i-Sy-'^ *'^^ 't^*'^ j^ '^ SrT
Xjiif !i\jAi ^Udjyo jl ,_j«3X)j ^^1 jAC. (—)\ii (Ubtuvo
JOtff* ^fj jyi jl j_5«fl^ Jj^ J'^3 •^'^y. f-H^- '^f' V
^.ajo c:,-=>-b<2i^ c>>i^ '-r^V" i^^*="^l j'^ " kA*;^
C)jjt)l by J-u!l be Jjill tXJuL ii.iid c:j]j\jj^ jl
t)ul Dijj] ^\ jxi.^ JjjL f'^f'3 J^j i---sJt) a! Jjill bo
* The passage pointed out at page 331, of the contro
versies.

xlii

PREFACE.

' I affirm, that many liars came after the Messiah,
and made a claim to prophecy, such as Moseilema
the false and others, who turned many out of the
true way, and carried them to hell in their com
pany. In opposition to several chapters of the
glorious Koran of the Paraclete too, elegant as it
is in the extreme, they produced certain weak
compositions, as (Moseilema)' "The ele.phant,
what is the elephant ? Why should I tell thee
what the elephant is? he has a flaccid tail and
a long trunk."*
The Author adds : *)jJ (j) J^ J-ai jt) ij^\j
^)buJ^J i^Xo (jJ^A&J t)\JIjliA) jSJmJIij ii]^j U^y i}^^
ii c:,-^b ^^y, iSi^^ Jy^ j^ LS*^ J'^J ^5^ f^-J
JOjUi jjiijlt)^bii jl ^_j«a*J (jt)^ Jlj-: jl iiM rfU-u**
Jt) JU- c:„-JAw jl jjAijl^jjlj l^j:;j i—ijixij ijufu
^Jiliji^ fxMi ii oojUJ Jaj ii dycj jjliul <— 'lj>-
)^y^ \j^^x^ Xiiy^ ^iiy .^Uut^ (.jy-ii ii Jutib Hiiy
i^fuLt Hiiy^ '-r'y^j CLXas- j^l ^ J>ib ^juJ tSiJjUj
. iij\iiJ J-« 4)./fcs? c:JyJ b cjlibu X^iifj ' As to
to the 42nd section of St. Mark's Gospel, (chap.
xiii. 3, &c.) the 98th (87th) of Matthew (chap.
xxvi. 17.), the 75th of Luke (chap xxi. 7.), some

* This passage is also given in the 32nd page of Aga Ali
Acber's book, which will be noticed hereafter.

PREFACE. xlv
sections of St. John, in which Christ, after being-
asked by some of his disciples, Peter, James,
John, and Andrew, as to the nature of the case,
replied, " Observe, many shall come claiming to
be the Christ, and shall deceive many. When
therefore ye hear of wars and battles be not dis
turbed." This by no raeans railitates against the
claim made by Mohammed.'
The writer next proceeds to shew, that some
mention of Mohammed is to be found in the
Pentateuch, ii tXijlt) j^l Jj^ f] ^jf^UaJJl ylu^ b
(iZiyjij) CJ)jjJ \j^}jy <-i.)t)l^ U..^ dixJy *^b«J fii
Jixiib x]i]j Xij]iij ^ «Lj} itllj iUift iUl J.^ xa,^
\Juwj jf Jas- ^ jji] *b>- bsll Jli c:,-*i*«b ^
^ bkjic ( AxLjIj) ^aUJLjIj jXc-Li Jas- ^ U! Lslj
Jjo- ^ jydl *U- ii c:..,-'*^jbtc ij>- ijfi Jjt>-
X^ j] ii |<-i^ c:jjas:i ^] L5=-_jJ ci^^ttujbil U^ jf
Jjts- ^^ UI 'bil ily J c>--il ^J^ jjIj lAJu.i j_)!»
^L ij^ jj ,^^*^ iSJjos^, c>J^l |^5»-jJ cy,bil yiL
^Li ^r^^ A^ (JjA^) J:^i^ ii;:H J^ C>— Jj^l j*b-,
^Ua.«l,c>^ cJ^jb '^J^ txJuAiljt^ ^b Ijjl ii ff jl ijJ
ifjtLi]) fAlAj <fcly tolj Xxf t^bai 1;^:^*^ (^^0
Jk.*,^ CDjosi c:-J>^l is=*-^ w^bSil ^jl^U Jas- ^^ bole
Jl) c:,-*J!i/ ^^Ij j^ljU »j^ Jt) illj iAs. iiJl j_jL> ^»K,A«

xlvi PREFACE.
xjj\iif ii^c fL> ]J^}MiAJ\ MXlbSy] ii c:— »1 ^^3
. ci^^biol J^ jl kjJjjU cJ^j 'If it be the
wish of you Christians, that I should cite the
Pentateuch in proof of the mission of Mohammed,
observe and bear in mind what has been said in
the passage ; " A light came from Mount Sinai,
and it shone upon us from Mount Seir, and it was
revealed to us from Mount Paran." For it is well
known that the passage, "A light came from
Mount Sinaij" alludes to the revelation received
by iVIbses oh Mount Sinai : and, that the passage,
" It shone upon us from Mount Seir," alludes to
the revelation received by the Messiah from
Mount Seir ; for by Seir is meant Galilee, in
a village of which, called Nazareth, the Messiah
dwelt, whence his followers have been called
Nazarenes. As to the passage, " It was revealed
to us from Mount Paran," the meaning is, the
revelation of Mohammed received on Mount
Paran, which is a mountain in the neighbour
hood of Mecca, between which and Mecca
there is a journey bf two days. It is also wdl
khovvn, that Abraham raade Mecca the refeidefice
of Ishraael, and that Mohammfed is descended
from him.'* Another passage of the Pentateuch

* See pages 269, 270, 271, &c. to 279- Where this argu
ment is taken upon in the reply to Mr, Martyn.

PREFACE. xlvii
is said to be thi^ : c_^lj cUil 'iJjJ-V^ aU>31 o^U IJ^
^ .y ^ i>
... .]xiic>. \s-^ ]xs>- \xi>- L^)] fjjys^-^- jJ^l
u^ ¦^!f> cr*^ (^ Jb (^^ J^f'^ y^. i/^
• (.ff^ J^^ l_y' Sj^\ i^^l ^j^ \i uyJal) bjA»j »^Xi\)
" Behold the latter people shall come following
him who rideth upon a camel ; they shall praise
the Lord exceedingly, with a new song  Then
shall the "children of Israel march out against
them and against their king, for the safety of their
ovvn hearts : for ih their hands are their swords,
with which they shall avenge theraselves upon
the infidels in the different parts of the earth."
This is probably taken frOra the song of Mosfes,
Exodus, chap. xv. but hovv unlike to the original
let the reader judge.
Then follows iAs. ^_jjall jyj*^ i-i-^-^l ^<^y<J f.j
(^^bioJb) ^^USb aUI <ij *W Uj jkJu ^Xii .J, AJl
.... xao-] ^r^^' ^ cdIj/^-mSI cjILIj ^^1;U Jjc>. ^
'Again, the Prophet Habakkuk has said. Their
book shall speak of that which God has brought
for a revelation from Mount Paran, and the hea
vens shall be filled with the praise of Ahmed,
(Mohammed), &c.'* Again, U*^ ii c:-vu*«lj jbj

* See Hab. iii. 3, &c. and page 279, of the following
tracts, where Mr. Martyn's opponent has not cited the name
XAo~\ Ahmed.

.xlviii PREFACE.
Uj»X^] Jf] l*^ 'UI ^1^ c^.l^ ii S^ycJ f^\ i^
Jl^ ^j\^] JUx,< b J^ fs. {.f^\f f^if^^ L5^
^J--<V ciJjbil jUc- c-^1; ii \a1, y 'iy vW!>b^
jbj <)Jlj .uic jdJl ^ Xy^.^?^. J^l *^l;j cr^-il
. . . .jl*.sil c--^lj ^j.rf t-:W.b L5^^ (*J* V. ''^ o«-l i(t)j.«^
. ^^1 j-i JJU ijj y«jJl t-^l; cwjj " Isaiah has
said, I saw two persons riding, the earth gave
them light. One of them was upon an ass, and
the other upon a camel. You Christians must
know, that he who rode upon the ass represented
Jesus, and he who rode upon the camel, Moham
med. He has also said, O People, I saw a form
riding upon an ass  And I saw one riding upon
a camel, his splendor was as the splendor of the
morning." After citing Gen. xvii. 20. in Hebrew,
he goes on to shew, that Mohammed is there
promised ; and that the twelve princes there
mentioned should be the twelve Imams, which he
proves by a cabalistic method of computing the
numerical value of the letters, frora which the
names of them all are deduced.
The next charge advanced against the Christians
is, that they consider Christ as a God, whereas the
Psalmist had plainly forewarned them against
entertaining any such opinion. The passage cited,
with its translation and comment, is the following:

PREFACE. xlix
&s-ytj <Ul (j*Ull |J*. ^sH. ZJi] J*U- ci^l |»^1
t^ b'^J^'^ LS^^ s?^***- "^^ '^f^ ,j!,j^ ^¦^~'' y*^
<Aa4i1j:^ ,fXMyC *^b Jt) t^LlJ .S^ iJj^^ y, ^¦^^f
^\xi i^\xi- jl i(t)j^j Ac <-^H^J^ c;:*'^' ''^ '^J^'^J l::-^
o^.jb. c::,¦^A-J ^jJoJlt).^ nxjj c:-^^ jl i-*."^ ^ii\!Lf)
yilJ J,/*!.^ jl 'f^MyC iijv ]jfyOlijyC ^^iXXlAJlM. (Ja~
.^jjbjS^l ^ %ai iij]iij ij^Jjjtu.* i-::,-.Jo-iLi ^j^ ci-wl
'^ O God send a lawgiver, that he may come and
teach men that he is a man." Hence it is plain,
that God inforraed David of what the Christians
would say respecting Christ. After which David
is informed, that God would send some one who
would establish a law, and teach mankind the
right way; and that the Messiah would be a man.
Hence, to worship him is inexcusable, much more
to consider him as a God.* Ps. 1. ver. 2. is next
cited, and we are told, that Zion means Mecca,
and that ]iiyi.s? h^] a desirable crown (put there
for "perfection of beauty") means Mohammed.
In the next place we have Daniel, chap. ii. 31,
&c. cited, and are told that this prophecy relates
to Mohammed's times. f After this the miracles
of Mohammed and Jesus are discussed, and the

* See page 331 where this passage is again cited.
¦f See also page 319. d

1 PREFACE.
evidence upon which they are received pointed
out, just as it is in the following tracts. We
then have the mirracle of the Koran asserted.
from the circumstance of its being inimitable.
After this we have the miracles which attended
Mohammed's birth, preaching, and wars for the
faith, with which all are familiar.
A little farther on we have the following
extract frora the book of Xavier, which affords
abundant raatter for animadversion. ^ ii ^j
*^*AJ ^ ii flf ,iy~ fjuAXI Xi] ^ X.*£* *JaJJ
^ t_jU jU^ Jj^ J fJ jiij X&ii ^ ]jfjj
(_5^ «j,t)J fyyt,xM^ tr'*^ U^ I— 'iUj i^jujj^ u:Jys»-
. ^_jful (»JjjVj f^] jb .1;^ ^f^ ^jy>- |»J^'V. That
is, Mohammed comes at the time which we have
seen, and says in his own person, that he is a
prophet ; he gives his Koran, in which we find
many things contrary to the words of Jesus and
of all the forraer prophets. How then can we
believe in him? So far the Padre.
In reply to this it is said, i^Lull ^itJtc b
c:^.*.* <— *bjl t_>lt)l jl aj jjsb- ^U^ JjbU jt) t)UjuL:l
ajjU-j c^>I^ Jt) cUiJlj jl^l jl*.i,l jl j,xij c:^*toU^j
Xi^iif fii ^::^j f) ^bil i.si\^». LiJydd] ^fi jd
^ ^ ^3 ^f^ cMV ^'^ '^^ d^Ur"

PREFACE.

^^ J^-3 (trf^, cr* wV/ '^f u^ JyT j_5^ tMts;?
*-Jiij ^_j*«J^- CJ^ ^ (_jU ^U«j ^^ ^ ilii
Ot^b i(t)jj ^j^ ^1 lijj ^ ^_jj ub^^ ""^ cT^
cr* -^ '^V ^'Jj^ fif ^f- u^ j^ tr"^ ^ '^ C-j'^
^ txib ili,]x} LUyj (cW^lU) c:,^U ^^ i^^^j^
AslLU c:^J ^^j^ j_^^U ^U^ ^^j ^Ui- jl ^_^
tj-aj Jli ii ci^.1 i^UsT" J Jji A&ly.j jjJi ^j^j^
it)j^ Jt)j^_ <_jUai- ^j«^ ^ c:^«jm1j ^ Jjts^l *^
"^ buT^b' "-ii— 1 *tvi> <ui^ .s^ jyl jfjjj^^ Ui c>^
AAjb^J ItXir? Jji ^ Uj (Wj-lJj) i-t)jAi t)^ ^ (_i)U-
j^tiyi. j».«ti <^ ^fx.c (|J*js .^>.>^) *sc^^ ^ ^j
c>-*a«!1 ^j^ a^l^j ^^U-l js^ .u o.«Ju Ijj A».j ^
^3jk ^j^, ^j c:^-ilt)^ ^xi J,^ ii]jj ^^jj ^j
jmJ ^jijy. tXjUi j»^ jbj ^.Z^^jJ «US.t)b j^ <S^l^j
aU-. XjJ\Xi {^yc) ^J^ U"^^^ ^"^ '^b'.j LPj*^
^Ji? Jj^l |»»Jjy J-aJ Jt) jbj ^^1 jJob«j tJOAty
j^ !(j^l jj^ ji jl bj ^ l^^j ^^j ii o-«lj
zf jl iil jl .^ {xjiijj ) ^iijj ^;W« ^_;!aj i^f
^y*j ^ "j^ijy iiy iiijj] ^^- Jij^ ^^j
jJt)j) >t:>jj l_,jl^bj JT a^ v^^Utr. f ^^ ^Uj^
¦"^ j»:!'V,'^ buj cri^ (^ *^1 ^ Xjiiy^ fJ«>»^ «_jlki
j»fy v^ ''^^¦'~!^3 c:,-*>^!j LS*1^* U*!^"^ j*^ '^fi^ Ijj
^ " J
L5^ jX»- ^f»-i iji\ >lj\ Jli- iXxUfx^ ij>. j^tJ ^\j

d 2

PREFACE.

oc^-IjJI yj j-i J^>^ fji} ^i)'^^*^ J^ '^ ¦^i'*'-* -^^
Xxj t)j4tLu ojUS' (1^) ^^j J^jf- c)j\xc c^-"*^
Uti jl bl l^ci^^U*- ^^1 c>i^ .Uilj ^ j-1 |__5*fib- jl
j] *s>j (jwiol b JJbb iiiyj j^x\ji ii c>~^^ i^^**!^
y.j j'^ btA'j^ r^ u^^^ u^j^ '^j' "ly^ ^r^^' bwJ
i^i>' t)4.«jLX« c^jbo jb bL^):^^ lAIJ^ C>-»i'Vj 'U»-l'^i
^jbet)-* JT^*^ V t/^ b 't'^*"^ '^b* "^^^V. U 3^.
f-XM^ JftAxj iii\aU\ t)Jw2j a;^ ((jbopl) ijb«jl ^:i,biKj
i]a.Ay OaJLilt).^ l^' l^jl JaXi^ u3j^ J^^ J^ '*j'^}^
(jwj.«b c-fllU^ ^fj uJ U^ f^y ^:^'¦'*^ W^yf r^
jXc. c:^.i.lt) y ^ f^^**^ ijJjl J^ '^y j] '•^j-^i ^y
c:,--:bs? ii jb iiy*j t—jlLs- tJoAJ ^jfi.'^ i^ UJ ^ ^
,_s]xs- ijs] ii c:^s fjt'"^ '~r'^y^ J'^ uj u^ C/*i y ^3^
(_jlj>- 1^ ij '^yy '^:^**¦'^ U**^ liT* U*^ ls***^ Ci'~>"J^
i(U^j aoksr^ UtA^ ,t)jc j^.t^ ^- M^jl jy *inXJi-*J c^Jt**
l^(^bit)l i^Xm^ ii c:,~-il jj^J>-< J^^^l ^y} (*^^*^ J-='' J*^
^ Jja- isfl a;^ t)j^ i(t)j/tJ CJlJilc i«lj jjl Ji«j
bs? jl iij\i c:,~«JJ (»bc b^'^^J (J. ....ViV.^ c:^~>l. *jUj
J^ i^lje- be eJ.^ ji)j c:--i; *iily- bs^j |«1 ifJul
l».ss^*^ ii ^j.<i iil> c:^^ jJlj ,^ ^_~^ jj)j c^^ajtilj
Jt) j^ljJ c:^l<uilt) ^Ijjl e^SLj c:^^ 1^ ^ pjjjj
y c:^*ttfjA««> .t)j.< Jt) CD>^1^ a^ <Uiy U^ (j,,j^b

PllEFACE. liii
(.^jbo^l^V* b ^U fjfi jy} l^ ii Jtjb ^AAtJcU
^¦^^ y ^.^HS^« J^j^l ^j^ (^j.cb jl .^^^
ii (ly^fx.) XX ^f^ ^^ ]^ ^^, ^ _^^ ^^^y
jbj c:^wj1 i(t)j-Kxi ^Juxv« J SiijAJ jjL ^bioJl c:^ls^ t)>/«,si«
jbuuJ f.^ ]^ ii c^.,.„^lj J^l ^1 ^^j ^^^^_^^^ J^ Jt)
c,Uj1 JtX) 1^ j^ u^^/ lW, ^ '^f, c^-^1
i-Jiy- Jli CLl^ Jj Xi.i\xXc .^XmAJ ]j^ff-j CWj^U
^ Cl^-tujJ fjXKsH,] ii iiy^jkx^ niiy^ jblil ^biul
^j tx^b^xc c^W \y^j t:^! <u^|j ^1^ 1^ ^^^
XiXjjf ^^ JJ i^J^ ^U^jj ^ ^^^JJ__^ Jj^^ ^^^
rfUslbj tv.t)j^ |,j^ ^j ^^^ jj^^ ^U. jl dj^l
c:..-^bir«j ciJjldc t_-..A-: a.Cb jJuLb Jjs=^bl ^}yai f]
'^y \)kjy ^ J^\ ^^iy^ c:^lU:r» ^X^ b fiiy>_
jx^^ ^^ .s^ tvT^ji! be ^.tU^^Uj ^^jUill yit*.^ b
^y^ ij^^ lJ^^ c:J0lfi ^_ji-Jlt> ^^j^j j^b niiyj
c^jUc ^^b ilii ^T c^U- (^_j/) j^^ j,% j,^.

l.U

J>,«tsr

b^ v/":^^ "^j^ t^ ^.b (^ t^ jl ubb
jU^b jUil jl ^ ^jUJJl y^ b . . . .(^jjUi) i^jjbo
c-^,J^' ciJ^ ^^1 ii Jul i^j)! Slj e — >]fi] ]jXa.s:* cDjju

liv PREFACE.

iiiyej -i^J««.<! iJ^] iii> J^b iiiiy*J J:^s!lj jyjj iJ,jy
Xiiy ,j,Asf 1 f] 1---0 J^' f] ii^J o--U-i. i^'xLc c:,.^^
.c:.)ljju j-J^^ c:jbul <_jb Jlt)i*ujl Xi] ^ji tXib
You Christians should remember, that an ap
parent improbability is never opposed to a de
monstration by those who are truly learned.
And when we know the contents of the divine
books, manifestly pointing out his (Mohammed's)
person, as it has already been shewn, the weak
ness of such allegations as the following is suf
ficiently apparent, viz. " Mohammed comes at the
time which we have seen, saying of himself that
he is a prophet." And again where it has been
said : " His words are directly contrary to those
of Christ, and to those of all the Prophets."
Now, if this be true, it raust follow that, as Christ
has also said of his own person that he was a
Prophet ; and, as his words are directly opposed
to the law of Moses, his claim to prophecy cannot
be established. Of this we shall give proof. It
is said in the 9th Section of St. Matthew's Gospel,
in which Christ addresses the Jews, (chap. v. 33.
&c.) ''Ye have heard that it was said to the
ancients. Act not contrary to your oath, but fulfil
your oath to God. But I, who am the Messiah,
say. It is not allowable to swear at all, neither by
Heaven, for it is God's throne, nor by the earth.

PREFACE. Iv
for it is his footstool : nor by the city of Jeru
salem, for it is the city of the great King. And
again, it is not proper to swear by your own
head, for ye have not the power to create one
hair white or black ; and the like. Again, in the
19th Section of St. John, (chap. vii. 37, &c.) it is
said, that the Pharisees, having taken a woman in
adultery, brought her before Jesus, after he had
corae down from the Mount of Olives to the
Teraple in order to teach the people. Those
then who had brought the adulteress, addressed
Christ thus : Master, we found this woraan com
mitting adultery. It is laid down in the law of
Moses, that an adulteress should be stoned ; but
what sayest thou respecting her, and what is thy
judgraent? Christ, hearing this, stooped down,
and with his sacred hand wrote on the ground.
An hour afterwards he lifted up his head and said
to the company. Is there any one araong you
without sin, who could stone this woman ? After
this he stooped down, and again wrote upon the
ground. When the Jews discovered Christ's in
tention, they, with all the raen and elders who
had come to hear his instructions, went out of the
Temple and left him alone, because he had not
commanded that the woman should be stoned;
and because this was contrary to the law and
usage of Moses. After this, Christ lifted up

Ivi PREFACE.
his head, and seeing none but the woman said
to her. Where are thy accusers? The woman
replied : O God, there is no one before me.
Christ answered ; I appoint not the punishment
due to thy fault. Go, and sin no more.
It is also found in the 20th Section of this
Gospel, (chap. viii. 12, &c.) that Christ, meeting the
Jevv^ some time after, said : My judgment is right
and true, but ye know not whence I ara come,
nor whither I shall go. Among your people
retribution is laid down ; but not so among my
people. But I, who am the Messiah, and my
Father, who has presented rae with the garment
of prophecy, attest this : It is written in your law,
that the testimony of two men is to be heard on any
question. I then, and my Father, bear testimony
to this, and it is proper also for you to receive it.
You Christians may therefore see, how Christ
proves from the very law itself, that his precept
differed from that of Moses. How then can you
say, that Mohammed opposes the forraer Prophets,
but that Christ does not? Again, in the 21st
Section of this Gospel, (chap. viii. 21, &c.) it is
said : I have much to judge of you, how then
is it, that you who speak the truth do not believe ?
After this, the Jews coming together, accused
Christ of being a Samaritan, and of having a deviL
He denied and said : It is not so : but my Father

PREFACE. Ivii
honoureth me, and you dishonour me. Upon
which the Jews took up stones to injure him.
He however left them and escaped. If then
the language of the Gospel is, that the Jews
resisted Christ, because he opposed the law of
Moses ; it must follow, according to your prin
ciples, that Christ was no Prophet. When the
reader knows, therefore, what the testimony of
the divine books is, in favour of Mohammed, the
weakness of the following assertions must plainly
appear: viz. "Every criterion which Jesus has
given us from the Prophets, goes to prove the
falsehood both of Mohammed and of his Koran.
And Jesus himself has warned us, not to place
our faith in any such person as Mohammed was,
nor in any such book as bis Koran.
But you Christians raust know that it plainly
appears frora the Holy Scriptures, that Christ's
denial of the raission of Mohammed is all a fabri
cation ; otherwise he must also have denied the
authenticity of the Law, Psalms, and the Gospel.
But, what Christ has said directly opposes your
assertions. And indeed, if such denial were true,
there would be an end of proof for the establish
ment of any prophetic mission whatsoever."
After this we have several other discrepancies
between the teaching of Christ, the Apostles,
and the Law of Moses, pointed out: such, for

Iviii PREFACE.
instance, as divorce being disallowed by our Lord,
but allowed by Moses : — Christ's healing the man
who had the withered hand on the Sabbath day,
and ordering him to carry his bed. Peter's allow
ing swine's flesh to be eaten in consequence of
his vision, and St. Paul's writing against circum
cision, and the -like ; from which a conclusion is
drawn, that the Christians are ignorant of the
contents of their own Scriptures, and therefore,
not qualified to argue against the mission of
Mohammed. Xavier's next objection is this : jl *jjt) i_u-j
jb-ttj tX^js? jl jjijj ii c>-«Jul l^t)L*^ be ^jiifj Jjjw)
XJiiy iX^y ^^li LJui jbutjj (xjiiy) fjiy fyXtJcX
^[^[iij xjiiy c:..— b wb^*^ ^ '^.ff^ ^'^ "UA ii
\^\^ fjiij iS^]jjyjj kjy J^ >^y ^'^ iJ^^ f^}
CX> jb UU Xjiiyj <U.ijj JLo Cjj jt)j ^^b<j cJu Jli
*b jV-^j J^ j^ M^. jb u^j fi.'^3 V fi.'i^
tXJt) iXj|jJUt« ywt)JU ij\i)]ji ^\ LU XjJiy jjt) ^j
tr' (^ j^3 cji'^ j'^ ^ '^b^ bV^ ^ ^ji'
^ cr^ <^. "^.^ i,s° ^ *b <A» ''^ ".s-^j^j
xxi i!U xxlcf ^ ^3 y\ cAj <ujJ1j j^.j^^1^
JL jljA tvis^ <s^ Jjji*< ^^Ui-- ^di ^^jl j^j ^^i'ji
a^ t)«l \^ tXksT cXi. cL^lt) JjAi (Uo) l^t) <us.

PREFACE. lix
,_5^1 l;jl be •Sf.-'Ls- iXxx <U l;Jjl iij] ^J iij]jsr!
^j^\ ixultxj^. The second reason why we do
not receive Mohammed is this : Many Prophets
appeared before his tiraes, who left behind them
many religious books. These have universally
been acknowledged as true Prophets, and their
writings to have come from God ; such, for in
stance, as the Law, the Psalms, the Gospels,
and other books, which have been written at dif
ferent times and places; and, although these
books were thus composed at places and times
far removed from one another, yet any one who
will examine them will find, that they all give
the same law, the sarae precepts, and teach the
sarae religion : they speak the same sentiments,
and lay down the same commands and prohibi
tions. After all this, and after such precepts,
which all the world have received for so many
thousand years, comes Mohammed alone, and
abrogates all that had been laid down by them,
without so rauch as having read any one book, —
without having even seen the first revelations,
insomuch that you yourselves have styled him
an idiot, (illiterate man).
Zain Elkbidin replies : f^ ^^Lall jlix^ b
i.::,^jM b [ff'^"'^ t:>*j^ c>*!Ur* tSol ajLjIjj
^b *<tw^ <^y^' ^^ ^ ^i:^?' i^V^ J'^ C^3-*

lx PREFACE.
ilii ii txjolt) o^ t"'^*-^ bj^ ^^^^J rb^ i^^

t)

.JJ,

^^bsJ l;jl ^ f\ C^-^b ^JJ^' J'^

..U:^ C^-'t

bj^ CT* 'i'J^ 'r^ ^b rV '^'^i:^ t^^ bj^ cr*
yOj.fi t_>b ^^jO Ijy c^ilb^-* ^j^l j»^V *'^J^ t^^
,);^ Job tXjO.^ '^J¦^j i_5*J S-^ U*^^ ^' J^b '*'*^
,;^s.j ^^b iXiib *t)jju CJ^AJ c>-«bsr^ t_jy«^ jJti ,fXMyQ
^Jt«v« c>-*!^^ (•J^^ JJ^*^ -i»^ ¦ ¦ ¦ ¦ ^'^3'^ J"^ .
J ^ ^fj'.sy j^] ii '^} (?j^ L-i. ^iliijj ^yc b Ij
c)f <S^f ^y J^ ui^*^3 '^V *'^JJ U^
tSJOjjJ JiUj jilb ,^0j> Jl>-j 1^1 jjt)jjJ JlU-j
J"' J^ i^j j^^j uJ ^y yS o^ iu'^y^)
^_ ^^1 tSojLj ^^i)jjblj:s(j ^ jO t:-^ ^^tXJjbljij
(.jS teb yOj) J^ ^^.l j^l ^./ ^^ . . . . teb iliy
J.«lj=^j CjH*^ f jiij teb JrOjj ^^bf-il ^^j ii Xi}
xiiy cjIjU-j c^jIjJj Ljys^j uff^ CL)U-*ffj j^.;!*^}
niiy^ jUi^f Jj=- jO ^jij Jj^ <^\^j "^V
.1;:^ tjf^Liill yijto b .... J-iib yOjJ ^^L ^,1 Oj»jb
XjAi ijJ\y' f] Xa^ ^xJi ]^ J iXi] idyii lSii]J
ii i^^^^JlJ c:..^! SX^] Clij,as>. f ii (jOLiib)
j_jLyi b i^Xm^ c:,^j^j c:^-~»' f^i^*"^ '¦i^'^'V. -^ cilvs^
f^ i . iwJ t)j) Jt&L>- IjXi X4^^ fjMJ ci--*»»:J^. LaJV ijbrf>
jO o<^^ ^'^j'^j i_s-'j^ c:^*>.y« c:^*!!^ .fx^.^ ii

PREFACE. Ixi
4jf;LsjJl ySjjtyo b (be) bej oUjUIj b^JJv»- jl Lsfx^.
tJol A,ji j^^ Jujlo j-jI;.- Jt) jUii bJul <o c:,-^.'
c:^— j1 sXc] IfAj aCI ''(da-iljj Ji.iib xiyj jJ^-^w ,fXM^ ii
<eb iOjj ljj^/*-» (yt)j.«ju) i(0j.«j Loul b c>«"l_j^
b (••¦'.'^ u^^'^ t^*^ ''^ "^^ ^ ¦f^:^'*^ '^. H,f ^
tXtib iOjjJ cjjjo ''AJLj^bi) ^_;*j t)^lo jj (1^ *j Jo Ujul )
^ ii]jf- xii\i itiiyj |_jju jJo ^if>y, ii Xi] »f jbj
(jULl ^ t)jj sx^o] 1^3 Ls'^'V " c:,-"**'b ij,jy
^_ t)^li)Jo Ail ^^lo jlj ^j^jiatulj ^jU^L jl a;^ lObaAfc
j_^j=- ^ t)^jl jO ( JJuj ) ¦ JjJiJ' iij] jXi. ]j ifiuj] j\
j\^] jJOjj {^jytXS^,) ,jjt)LjO (*J-'J'« "i if^}> j^ (.yLl
i(tXiiU.« \}ifuA iij] b *jjjO oib jl L <i;^ Xxxi niiy^
ii , Xi^iif fis ii if J XMj XJjJx t^Ur? JiJii idf
OjAi _«1 Jtil iliy j-^j'C (jl ^UiL jl c:.,~=L.»- ^1
'<Uiij (jliol |J»ji^ iXi^iif Ay>- ^ J JtiOj fiMj] fi'Mjij
JjLa) ^J^bi^Jl jJ OjAJ |«^J jl ^J^ t/^ 1^ t^Jo
lit^ . be ^ilaij iXi] »p (j*o (j*ii)JL< fi^ />jXD f^iij,4J
c:^lsr*jl Jo- ii i,s.,.M^fxyo ii»- tX.iib yt)jjJ ^-ju f-ijj
t)ol (»jji <Wj ci-.^'^.*-' 'iy ijmJ ' " -..=' 1^3'* ij*y<i^
cu--j\jajl jl jl ii c>-««b ^ J:^?'^ J'^ ^ V*-*^ ''^
i^l^J c>->l SiiyiJ hjy c:^^ "^^b?" '^V *'^ (_sJ^
c:,~«Jti Ijj ^_^4)tiU!l i.^-<JJ *t)U- <s^ bs^l jO c>«*«**b
c--vtu^ 't"!!}**', c>^ j^ u^'^jy J^ >/** '^^ ^''j^ ^

Ixii PREFACE.
iliy^ J fiijjj J jAC jJjJS^' Ue iij] Jbs-J t-^^'b-*
LS^ JjO ij-sj'* ii •i^} t*f iii> o-^l^J^' 1^ c/*i <-::-— '^
c:^vwjji!c c:,-«Jy-i> c:.-i!ls."* jl c:,-JV.j^ ''^br "^^^ H"^
—IXi j^t)jj JIU- c:^~*^'b '-r'3''^, '•i^'-^ij*' J'^ "bU'
^ip^iO Ji>-l;j bJ t)j.fi .-f^JjJJ C5^«as!l i^^'>- ^ji^^
^y> UJjyc]j uJU- jjJ ^^.Ij ( ]j ^^U ) ]j fi]
J c:-%*«Jo ij\:>- Ijbe tjf^LiAll jjtu*.* b .... (o—'l)
iiyij tXJt&lja- .fSS^*** '--^^ 1.^ Jr^f J*^ C^.j^ L5^.
. Jm ja4>lj»- Ij i^yo ^Xmjc ut)jAi c:,-*!!^^ Jju b
' You Christians seem to be ignorant of the dis
crepancies observable between the law of Christ
and that of Moses in very many things, to men
tion one only: viz. Where Paul pronounces cir
cumcision unlawful, and this you refer to Christ,
as saying: Circumcision is laid down in the
Law ; but if any one submit to it, I shall be of
no use to him : but, if he subrait not, I shall be
profitable to him ;* although in this very instance
he opposes the Law. Now, it is well known,
that Messiah came alone, just as Mohammed did.
If then the circumstance of one's coming alone
be sufficient to annul his claim to prophecy,
surely the claim of Christ raust fall to the ground,
by your own shewing. . . . We have often shewn
* Alluding probably to Gal. v. 'i.

PREFACE. Ixiii
the opposition of Messiah's law to that of Moses :
but, according to what you say, the coraraand
to circumcise involves the prohibition from doing
so. And, in like manner, that it is both lawful
and unlawful to eat swine's flesh : — that it is
both lawful and unlawful to divorce any one : —
that it has been both commanded and forbidden
to stone an adulteress : — that a corpse is asleep
in the grave, and not so : and the like, all of
which being one and the sarae thing. If then
this be true, Heaven and Earth are one and the
same thing ; and their several motions, bearings,
revolutions, operations, comprehending and com
prehended orbits, moveable and fixed bodies,
eastern or western directions, in their several
orbits, do exist, and yet the whole is at rest.
What you Christians mean by Moharamed's
" coming alone" it is difficult to say. The utmost
you can contend for raust be, that Mohararaed has
given a law different from that of the Messiah;
while Messiah's law was the same with that of the
former prophets : but still this does not affect the
question of Mohammed's having come alone.
We contend, however, that Christ opposed the
law of Moses in many respects ; while you hold,
that the law of the forraer Prophets was one
and the same. Hence it must follow, that Christ
was no prophet, not only because he came alone,

Ixiv PREFACE.
but also, because his law is at variance with that
of the former Prophets. We may now reply, in
our turn, therefore. That as Christ carae alone,
opposing all that had been said by former Pro
phets, he was unworthy to sustain the office of
a Prophet. But further, it will also follow (by
this reasoning) that Joshua was no prophet ; for
it is stated in the Pentateuch that it was revealed
to Moses, that he should spare not so much as
one of the seven nations of Palestine even from
Dan. A tribe of thera, however called Gibeonites,
made a pretence by saying, that they had come
from a distant country with the view of making
a contract with the Israelites, for the purpose of
securing their own lives. But, when it was known
that they belonged to the nations of Canaan,
Joshua coraraanded that they should be put to
death : which, however, he afterwards forbade, as
it appears from a passage in his book ; and his
order was, that they should carry wood for the
use ofthe Temple. By your reasoning, therefore,
it must follow that Joshua was no Prophet, both
because he opposed the Law of Moses, and came
alone. In the sarae way it raay be shewn, that
Isaiah was not a prophet, although he is said to be
a prophet in the Gospels, because he opposed the
law of Moses. It is said in the law, that none but
a Levite can officiate in the Temple : while Isaiah

PREFACE. Ixv
allows other tribes to do so ; and, it should be
remembered, Isaiah stood alone. But further,
we can shew that Moses hiraself was no prophet,
because he opposed the law as given by Jacob.
In the law of Jacob it was allowable to marry two
sisters: for he raarried both Leah and Rachel,
the daughters of Laban ; which is contrary to the
Law of Moses .... You Christians are reduced,
therefore, to this alternative, either you must deny
the raission of Jesus ; or raust allow that he op
posed Moses.
After this, polygamy is defended from the
examples of the Patriarchs, and a conclusion
drawn that Mohammed's law agrees with that of
Moses, while the Gospel enforces another. In the
next place, the discrepancies observable in the
genealogies of Matthew and Luke's Gospels are
pointed out, with some other variations already
mentioned ; and then the writer proceeds to con
sider Xavier's assertions, as to the genuineness of
the Christian Scriptures, which are given as follows :
(Hj'Vijjj Jxsi] ii XM_fx! ajJi^tS^ iij] Jli j,ijii t_»b
JoJwai c:.,~^0 i^Lss^***^ lij {juiXLn ^\^]ji fjiij {iJjy)
i^lgjU^ fiiij iijyj ijxsi] j^l .... Jul jtjgi. jJ*JL ii]jij
iJjy CAj b fiii Jxsi] cJj be Jo-wxi (.:>-j)0 L
\jkLc <UJ»j J^jjbo fxt Jli Juiib c:,^^'^ ^ fiji
5- s.
^^j] Xx\aM l^Lj iXjfi ^lif ]^] jd U ii

Ixvi PREFACE.
"Chap. II. On the assertions of the Moham-
raedans who say, that the Law, Gospels, and other
sacred books in the hands of the Christians, are
not genuine, because they have undergone certain
corruptions  If then the Law, Gospels, and
other sacred books in our hands are not genuine,
you have only to produce the genuine copies, and
to shew wherein the corruptions consist."
Our writer replies, ii *Lj1 *Uic L oUlcl
iliy (_jib«w..)l <__>Ui ii fXui.^ J^^ "^ C>-**til |»j1 kjii^U
t_jU^ f iiJH cJb *jJj1 iSiljj cJU- JU jl jl ii ^j jj
Xl_iif Aiiljs- jfx^c ^^J Xxi ii . . . . JOt)_/ OjAS.* fxt j]
,f[&'iXAX^j ^JuJ\ji ii JoJLwlO iii]j] iiXJi j^^ irff^ U^
iiy Jj^l ii J L->\ji .^X,.^ ii]yj JtijL jJU IjOj:;.
(jUiL) ^^JJL ijsf^ ,Uic (jlw J\ J Xxi iiyj Jx<, Jli
xjiiy*j f,£^\i ]jiiy^ cy^b*. yo^ ix^] Uj!j j_^jU
ii XJSii iXijf ijf ^] i—)]y^ ij>-JLc ^JJ Xxi f£^]
(^LilXi) Ui,\Xi L j^ijjl jjS yj L t^lfJuwi ji JjJ]
^U^ \j ^rt^ ^.*^ cn^J^' L/^ 4/^ ^ir^ '*^^-^'
^^y [n^^ (^Li j-fi- yoyl l^jl ^1^ A<il b xx]iifc
uf^ f-^f^ j^ '>i ^^j u^j^ u^ j^ ^^1 jl jjo be
u'^,'^/ (-^^^ u'^^'^ S-^j^ ^y^ ^j Ls-jj b Jul
j^bitjlj xJi XSt>]y^ jf^ ^y.J^ '^ ii ^_<^f> (xJXiiif)
*'^^*-' u^'.V Ls^j^ ^^^.VL' '^^ jJtJU^ jbiw be ij

PREFACE. Ixvii
rfsW:" lj'-r'J>^j, J>.Jjl'^ f^ if^.^ \::^y^3 u-J^'^ i*:^'^''
iX>j1j' j_j.4J Ijj sii]xj c:,-Jk*«J u^.^ (^Jf"J^ '^.Jf'J' J^ •''f"->
jjjIj*^ ct^.l'j**jLij»-**et&-y-jj jljil j-IUkj ]jfMi\ iii)
i*^.,jl^i!l l^jisi ^ ^^JS^ ¦ cjbte- *iij.*i 1^ ^i)bi<..;l cJ^^^^
{fiiJXAc) iJixJAti Jk-iUj ^^Llb; fuj] iij], iiy~.j b, Jo-e
Jtil ijj^]f]y liy-^ '^ij\xti CJUI.L > t^ljlj Jul ^fX^M
iltiMj fi^j <^,f' f^ "^^ y 'c^J^ '^ ''^¦'^
i^jt.ii'xxiiAi i'i]j JuJIJu tjf^baJJl j^«.< b JuO^ jL&lj^i.
ifji.i jfXyo is^bLs-' Jjjlo i_sJt-)U obLXcl .^fX^Ai (J'biijl jl
i>ttj»«j t3ultXJ»« i)jlo Jiij \j,^Xu.K, (JL <)S c;,'«**^.v.' U"^"^*?^
Jtjo iiXy^ i_<^'^ Xms>- Jli ¦jjjbs.i l£iij\xXc jiljis- *<ul^
jO c>~;l..j»jj-« ¦'i^' tA''^^J bj^ %b ^'^..'^J' \f^'^ u^ j^
jO jjwJiiiW ^jj u^' j^ "^j 'fy'3 '^i^y J '^]'^-xc ^f*uj]
^f^ Jj^bl ^^3 ^bt-ilj , ii*^^.i ¦.-¦'¦ *'>j'^ ¦ '^333 • f^}
{jMjfx ^y>y<> bjJ ^^ cy*^ '^/^ L^jy^^ u4r* 'rf^^
yj*e t)/U |_/il3iiil ^.->:^Ji3!l ^jb "^^.5^ ^^ l?***^- "*^
ala-^Lo ^ji^ ,»)L1 JjsV ,Lj .^1 ^fl>^ ^ ^jjj u^f^.
bj jJl ^buL ii »xiXi ^_5^ be Jj^bl jO.|.,j.jU^
(*jobw) jJu.Uj ^ *X^ xx] |_^ jv».=-' Ulk«'^iAXi;
^ til^ljj joijsi* iii) e,— jJ L5^^^ '-r'^ ''^¦V
CJJ^ ci--3b:b ^^j.^ jj! jl lyl ,^buj Ail ^j*^ 'iJfVVj^
<i;^ c^vtttJo.l jbli fj:ij\ ^ ii ^f^ ^'VJ 33^ y.ysi
jfx,c ^ ^X^. J-" jJ 'if^^ ci^ltX^- j«>- ^:^—
e 2

Ixviii PREFACE.
J^jii WUfl- Ojlo jW j\>ijj v_a-.jJ. j*-i jLJjj u>
jO jbj c>-^ ^ j<^ *.2'-*^ J-" j*^ J*^ '^^'"
ijj^ .g«:***« ^ C>-«*»b J^^ ui;^ (^J Lf" '^
j-«.». iXil b" Oj.^ iXlAf- Jb-;1 IjJj:^ 'SXjI* f*>^\ jW
A^ ^j^l b ]j\i,\jij cJjSLi t:*^ J^ Ci-XU.« jl AajUj
jl^OyjJj tjLile- hf^'^ J^-3 '^J^'^^ O^^ J'^ \)if^}
C>— iUJ^ ^jXcj Jli ii ^)X^] > Jjl;j <i)U ^fxA\s-
fcj^-MOolj jJL Jjvail j^'i/V, tJ*^ J'^ ^^ '^^- *'^J^
LS^^ j> Cf;lt) CyjAJJ <J^ ij>. |»jlO <l^ ^^^.i^ y^jl iii Ua
i^ jjkij Jt) Lj.^ <_JU3»- jjb .^;W« iZjf^J (jC^ jl jjj.«
J.aj jO'] Jli ^fi XxVtj Juib iJjAJ J SOkSr" t>i»j.« ^^1
^sr^ij c:. .tii^KJ Jirflj Jt)) (>At>jijJ J««ss Jjl jtij i****^
1ju>3 1jl»- jJ jbkXjj Itjo- jLXjj c>-M«b i^^JL Jj^l
4«tXiL jO ^^jl (jl jO Jo^Lij) jjO J\jf\j!i Jli j\^ijj jjii
Jli ]x^j ooAb iJy Ijki- jO jjJ J^],if]^ ii Xi\ ff
\j^y Jj^l Jjjjl Jli Af^U=- W Jji jUXij ^^lt)/L4
^o\ t.Wf»- jO ' Jjbvj c^.«»il <d!l <uK jUXjj c>***«b
U3h c^-S"/ J< (|»iry) (^^r* 3^ u'^y j^.3 «.:>*»«b
Jj^l jJ ^^ J^} jJ U«A«!1 JJJ ^dyj Jjit) j^^
jl Jjjvc jl ^jiiy j]fjj ]iXi. ^ j'biij t;:^*u*'lj Ijjj!

iL<j.

PREFACE. l^ix
-¦^ \J^ j'^.3 U'^3^ '^^ 3^ **'^bb W^J f^
J^ J<i ^^Xl>- ^jiiyij j»jittJ IjLcb jLSoj c:,— 1 jJiJ Ac-
t^*^ J^ isyt ^ ci-*-«b ^ Js^^ J^ (*«*ij *W^
t)j^ (tXitX^l) ^^^1 jl OJ iiif ^j {.^^x^ (^l<j/bi)
bjb if'^ir" '»:^'^'^. '^ A&lji- iiolo ^^Ljl j^j^ ii ^^biub
juXjj c::.^lji. xi)]f. y j)j ^ j^ A«j lijj jJublji. Jxu
U'^y (JjJ**) Jj^ 'y- CJLjjl IJl^ jUSoj ljk:;.jl ^iiy
tU lyU-ol t^UtXjJ^j ^jA.i, ^VutMj (-:U.v«^j ^1 Jljj
'¥' 'rd^ ^^3 u'^ j^yf*^ y j]fjj yolo ^fii
u'^y ^f^j^3 U^ '^^ W^j 3^ j^ y c:-— Jj ^^Oj
u^V trVJ cr**V. i^V^ u^ jl A«j ^^Oj^ (jiojoj
^b-* Crljl tX«) ^f^] Jl*,^ b ^^1 JUuLj ^jiy^
i4S <-ib*^b ^/^ u"^ (^ j' Jj^J^ u£;Jj^ i-i^l
Aib o^-yO "li^ j^.t) itjji" b fiii Jj^l ,n^ jol i3Ji
S-
¦W^ j^.j/ ti>l jJ L a;:? iJ4^ "^ '^.33^ f^ jJ
j>Jjb»i ^_^ Ijbe kjJjjU L ij;LL*!l ^,^itA« b JuuUju L<j
t\^ e^j c:^*tjol^ 1^1 Jli ii i^l^Ui |^lt);Joc< yb'iaj
i:)^} y^3 >-kj^ u^ J'^ ^ j^ Url^ '^^ t^ (•'j'
j:^*^ '^'.l jb "^.^ !;«?" S^ i^-^ jl e— »1 Jx>-\j\
fxejii fxi jj.jsJl it^l |_^ xi]iij cj,jj>(j y^ Cjtij be
b ii ^^Usr* ^^1 jJjL ii c>->*«jl*-o J;^- Oj.i i(t)^jl
JjJw.* tXil, jJlj jjla c-alls^j tSAil ^jii CU-jIj jJliJkC

Ixx PREFACE.
iiiJi^ jj^_ ]iXi- Jj-jj 1j«^ jl ii (c>*^,l) o*»^
jj^_ Jj^bl fj^\^ J ii xj^ ^^jxJcc ^^ jJuib («^Li)
L t^l^JUwJ Jli CU-:1 bjis?! (S^ XXifxo iij]y xi] it\.<l
^1 a;^ ^jJLjV ^b ^-^^-^l *'^J- '^'^ 'ff"^ J^^
fili ii iJJi- &s^]j xi>\i'' iiiyj i^\xxcj JiVyxc j^Usr^
c:,.vtttJol cy,bi.l c:,.v«Jh (^Usr:^*^ (_/uJJ jjjujJL (_fl:$jl*^
^jju.!jj jLs-lj ^^,j]j'>- jL»-l jJ c-'^JjJall Uj! <-jU^
k-jjJL Jjj «bs^, iU '^.Jjj <-r'''^ (jib jl U***" ^^3
ajOjiU Jjbjjj 1^1 JkJ^ ^^ ^^y, ¦• • ¦ \,s^3 '-r'^^3 c:^-'!
jiij Us^jj <).lLy <u aIUo; c:,-*J&. jV J^l "^^^ '^
jJbjy jbsi »— a-'j;'. i^ '-r'j**:'. ^^J *^.J 0"!;^ ''^^>
cXw cXi,iiJ JjLj ^j^jl cJj/j jl jii]y i^Wj£ jl
6*/^ (jj«e O^bi ^_^b JjLy jbj tiJl Jjjj.jJ b Jjj
.' Jul la»jjA.< Jjjj J.^ 1^1 t**"*-,} J^i (ULy i(t)jb <»
" We, who are the followers of the Paraclete,
believe, that the book which came from above
containing the Gospel of the Messiah was lost,
at the time in which he ascended to heaven.
Of which some mention willbe made hereafter.
After this, the Christians coming together had
an intention of deserting their places of worship,
because they had lost the Gospel of Christ. Upon
this, they presented themselves to their teachers,
Mark and Luke, for instance, representing their
ease to them, who replied to the following

PREFACE. Ixxi
effect: The Gospel is treasured up in our
minds word for word. Be not disturbed, there
fore, nor forsake the churches, until we shall
have assembled and collected the Gospel for your
use. After this, four persons, viz. Mark and
Luke (who were the disciples of Peter) with John
and Matthew, betook themselves to the compi
lation of the Gospels, and performed it in the
way which will hereafter be mentioned. These
persons are held in the greatest estimation by
you Christians, who believe, that no honour, as
it respects their truth and knowledgCi is too great
for them; and that nothing like falsehood can be
attached to them. Nay, you believe them to be
the very sources of all light and instruction, and
the emblems of that Paradise, beneath which alone
the streams of true religion are found to roll ;
although they were extravagant and corrupt as it
respects the faith of Christ, and are irreconcilable
with each other in their statements, as it will be
shewn hereafter. Let the Christians, therefore,
bear in raind, that the faith of every one of thera
was corrupt, as already mentioned ; the proof is
this, viz. Matthew, in his Gospel, calls Christ the
son of David. Mark believes him to have been
the word of God, which, descending into a human
body, became man. Luke beheves both him and
his mother Mary to have been two human per-

IXXll PREFACE.
sons, consisting of flesh and blood, and that the
Holy Ghost came down upon them . , . . The au
thors, then, of these Gospels were Matthew the
Levite, Mark a descendant of Aaron, and disciple
of Simon the son of Jona, who was named Peter or
Cepas, Luke the physician of Antioch, a disciple
of Simon Peter, and John the son of Zebedee.
But we, who profess Islamism, looking into the
Gospels, and seeing their irreeoncileable dis
cordance, cannot but come to the conclusion,
that they are not divine books ; but, that they
are mere corruptions, teaching crooked and per
verse ways, and we now proceed to state our
proofs. They say at one time, then, that Christ is
the "^Son of God,' as we find it in the twentieth
Section of St. Matthew, (chap. viii. verses 28 — 34.)
At another they say, he is 'the son of Joseph,'
and at another ' the son of David,' as we find it
in 25th Section of St. Matthew, (chap. ix. verses
27—35.) At another he is called 'the Son of
Man,' as we find in the latter part of the 27th
Section of St. Matthew, (chap. x. 23.) Again
in the 39th Section of the same Gospel it is
stated, as said by Christ, that the Son of Man
would send his angels, who should collect all
offences and sins out of his kingdom, in order to
cast them into the fire, (chap. xiii. 41.) At

PREFACE. Ixxiii
another tirae he is called the God and Supporter
of all men, the Creator and Provider of all things
both in heaven and earth, as in the 15th Section
of St. Matthew, where the leper addresses Christ
thus : OGod heal rae of this disease which I have:
for thou art able to heal rae of ray leprosy, (chap.
viii. verses 1 — 4.) Christ was silent upon being
thus addressed, and, what is more reraarkable, at
the very time when this leper was worshipping hira.
Sirailar to this is the latter part of the 18th Section
(ib. verses 19 — 22) ; also the former part of the
19th Section, (ib. verses 23 — 34) ; and again in
the 25th Section of the same Gospel, (chap. ix.
verses 27 — 35.) At one tirae he is called God.
At another he is said to be in God, and God in
him. At another he is said to be in the Disciples,
and the Disciples in him. Whence it raust follow,
that the Disciples are also in God, and God in the
Disciples. At another tirae he is called the
Wisdom qf God, as in the former part of St.
John's Gospel. At another he is the Word of
God, which carae down into a huraan body, and
became a man, as it is said in the Gospel of
St. Mark. At one time both the Virgin Mary and
he consist of flesh and blood, and the Holy Ghost
is said to inspire them, as in the Gospel of St.
Luke. At one time, he is the wisdom of God,
At another he "judges not," nor is "his will"

Ixxiv PREFACE.
to be done. At one time he is a prophet; at
another he is the servant {^li.) of the Father. At
one time he is delivered up to his enemies, as we
find it in the 55th Section of St. Matthew: that
when the disciples returned and came near to
him, he said : The Son of Man shall be delivered
up into the hands of raen, and they shall put him
to death ; but after three days he shall rise again.
(chap. xvii. 22 — 27.) At one tirae he is God, and
at another, that God has given up all coraraand,
and that this has been committed to the Son. —
That he gave the keys of heaven to Peter. At
another time he rides upon an ass, or is struck
upon the face and head, and the like. At another
he is crucified between two thieves, and his hands
made fast by nails. At another he dies and is
buried, and afterwards comes again to life, and
ascends into heaven, and the like. Now, after the
exhibition of such discrepancies as these, to what
other conclusion can we come, but that these
Gospels have been corrupted? As to what you
Christians have said, that we should bring the
true copies of the Law and Gospels, and shew you
wherein the corruptions have been made, no reply
is wanting. We, who are the followers of the
Paraclete, can shew you the errors to be found in
these books; and, by the blessing and assistance
of our Prophet, convince you ofthe mistakes which

PREFACE. Ixxv
have obscured your minds in consequence, without
the assistance of such correct exemplars. For,
sentiments such as these, totally irreeoncileable
with one another, never could have corae either
frora God, or from a prophet of God. Whence
it must follow, that they proceeded from the
fabricators of these Gospels. As to what they had
said, that they had retained the Gospels in their
memories, nothing can be more false : otherwise
their different testimonies could be reconciled.
By the other books which are said to be in the hands
of the Christians, are meant these : The history of
the Apostles written by Luke the physician : The
history of Paul, and how he was put to death,
which consists of about fifty leaves of moderate
size : The book of the revelation of John the
son of Zebedee, and the Canonic Epistles which
are seven in number : three of John, two of Peter,
one of James the son of Joseph the carpenter ;
and one of Jude his brother. Each of these
epistles cover one or two leaves. Besides, there
are the epistles of Paul, who was the disciple of
Simon Peter, which are fifteen. The whole of
all which covers about forty raoderate sized
leaves." After stating the discrepancies observable
between the Law and the Gospel on the subject
of divorce, circuracision, and the like, as already

Ixxvi PREFACE.
mentioned, the writer proceeds thus to determine
the fate and character of some of the Apostles :
ii c:,-«lj ( ^ ) J:M^1 1^.1 Jj^ jl ^c-wJ jJ f.3
y, jl urf^J3 J^ ^J^ "^1 ^ c:^*"J'^j1 hjy ^
ii c:..,-*»«b hjy j'b '^y- "^^b*" h3y (^ if*^ '-t)'
Ajuiti jii li ]j c:..-..cUc^ c>-"'l siijAJ ^jA f\xJ i^li^
jjwJaJ a;^ c:.,~«JJ ti)-- Ij i_S>L3ij {j:^ui XXS>]y^ <-r'jLi.c
jj.u.jj)j jj*ajjjj u*f^, ''¦I u*')b'^b '- ''"3:'. 1*"1 cy***y
^U <^^ ^^^'*^ *<UftJo ^ ajuStf^ y Jul iJiA (— >jLxc
*j^ Oji *Lj ajlil b Ljjj' jl (_fjJ^ (jj/j) *j/j
. Joib iliy Jjjkcj c^j«L c>.tUc^ 1^1 <tt Jul
"Again, in the same Gospel (Matthew) it is
said, that the Law is eternal, so that heaven
and earth shall pass away, before one precept
of it shall fail. But it is written in the Law,
that God has cursed every one who is hanged
on a tree. The Christians, however, have no
doubt that Peter and Simon the brother of
Joseph, and Andrew the brother of Peter,
Phillip, and Paul, were all crucified on a tree.
According to the sentiment of Christ, therefore,
that nothing should fail of the Law until all had
been fulfilled, this whole company of his fol
lowers were both accursed and reprobate."
The next discrepancies, pointed out by the
writer, are those which arc found in fhe different

PREFACE. Ixxvii
statements of the same events, as given in the
different Gospels. Jj^^bl ^jj c^J jJlj jbj
|»Kei-l &i jiaJL ii CJbbU>. (-Jj Jli Cil\i\xcj t_JKi-l
c>*ttwlj Ls.-jJ ijj<js!l Jli ij>- xJi>\j iiiyj ^j,Umj1 i,:i^_jM
iij] f]j 1^ y mIcJxaj fii,. ^ 'i^yf^ f^"'^ li
c:,^«*t«lj (JjtS^l j^.jJ jbj - • • (j:-%tJjtfj Jfs- fff) Ss-
]jSs- ^\y»~ i^jw^ y <^ff^ fi^ f\iti uflJo- ii
c:.-"M J«ai Jli jbj c:,^! auLilJ*^ ^:^**^ ,iy~ '^jf^.
]jfU\ &At ^:^«^ ii c:^*u«lj ^ Jj^l |»jl^j
.AJOj; iliy Oji yU-0 Ojj fi^ J\ cjjj f^iij^ J ^,
i—Ai,ft •— 2^/^' '-^^¦^/''isil ajlil jl Xixj JuUJ iJuj l^jl, ii
iif3^-^ if}^. ^ '^yJ J^'^ U^ J^ J CI^IJ ^^Ijjl
J.^ jiij c;^— '1 i«t)j.«-u c:^jU.< jl i^Xi J -JJJ c:,—'!
Uj! Jas.^1 *^.j jJ-s J-.aJ Jt); tj^j.o ti^^^S^l j»jit)pbi.
t)jj tj*'y,\, ^/*^b aS ci-~cb«i»- j^l ijuXij ii ci-^^l jy'^
ip..* jIi»-0 ijl (jOlO le <U2-oljJ t)ljl t^bp^ ]j,fAXu.^
a>>jA.c if'Jyl jiJ rbs^l (J'^/*^ jJ bjl t_/»»*.W.« Cliyi^- ^J
cylij jjii-o a;^ xx^j i^l^,b ^^ i(tj jO Xiiif ^^ ^auU-
aa Jj^J ixij jls-o j^l — ) J ci^^.,<is!l ^^ c:,,~=l auUb
jJu iij\ ij\xc cjULL xJii\x |-si ^;a<j jJU-0 b X>y
Jas.-'I jO aLsyUs- jl i^iijAj) ^jiij^ liyf j^ fi^ii f
y,i- ^jiX^e i(j Jli iiii jA>-0 |_^i |^t\.*,ij c:^«j1 (JL

Ixxviii PREFACE.
.fiX^ ^iSji f] jbj o-*u«b i-^l U^J'^ '•^'^ jl '^f
t,::,.ju=-L5 (j-J J>^b Wjj -ivj^ c:,— =1 ^^V*^ jj^'^ 'S^'
i^ ^^ i^Oj^ ^^s:* a^ ^f f\j OjU j^oj) ^^*^
jjj <o t-jlks- ^xj*^ iij\) dJS cjULL a^ *jjj o->l
j]iif iXJj iij] b jjbu i^Uul ii iiiy^ jlis^ii ^J
^Jj c^-««b lijl J^l jl J-" u;ijJ '^^IV b'^y^'*
ii tijjju cybul a^ ¦^f^ """f-^l u^ "^^ J^^ 1*^
i^ c:,-=LAil iJki^ jW-V ""^^ c:.~ajJ ' lsjIjjs.**
o..«Ja.*J (jb ]jiij>- '^3X1 ciJUil ifXui.^ ii c:^-*«t<jb«.«
^ *JoLj ijl fi^ J^3 y^'^ ul U'^^'l'^ ^'^b^ "^
cjbul a$' c^-jIj^ JJj (»*i«« b*^"*"^ '^j:'^ ^ f^f
Lu\i\xc ai^ksibj iXi> jfx^ ^^^'^ ^U«j1 ^^l^U^ (^^
jXi ii iiij:^ fii i^JL ii i^ Cl— =1 fi= if} ^y] ajlx«
^^1 ^^olo [am ^aJa-iljj iiy iXJj]i> ]j^X,^ fis~ii ^f
iji^lo ii i_?jUjo jl l;jl ^xxlijsy. ij:^^' (j) f^ii
be fu^ti ii o..<ji i(Oj.«j cjUiL i]j Jii ]jj f^xM^j
,fXM^ '^ixi ii c::-vrfl yt^is ^^ ls^ iXJi> uiiy
. l:l.^1 Ja\Jxc Jj^l j*^ li^J.l cy**^ I— ^vms:?
" Again, discrepancies are found in the Gospels^
as to the accounts of events which have no con
nection with the doctrines there laid down. For
we find Christ saying, in the Gospel of St. John,
" I judge no man, but if I judge, my judgment
is true and just." . . . And again in the same

PREFACE. Ixxix
Gospel, " God judges no man, but has given all
judgment to Christ his Son.'"
Again, in the 24th Section of St. Matthew,
(chap. ix. 18, &c.) it is stated, that one of tbe
great men of that place brought Christ to his
daughter, that he may restore her to life. When
Christ came to her he said. She fainteth : her
spirit has not left her body. But, in the l6th
Section of Mark, (chap. v. 21. &c.) and the
31st of Luke, (chap. viii. 40, &c.) it is stated,
that the chief of the synagogue, named Jairus,
represented to Christ, that his daughter was near
dying ; and that he worshipped him in order to
obtain her cure. Christ heard his petition, and
went with him towards his house, but they were
informed on the road, that his daughter was dead.
After this he carae to her and said, "Young
woraan arise." The discrepancy, therefore, ob
servable between the stateraent found in St. Mat
thew, in which the father had said, that his
daughter was dead, and here, in which it is said
that she was not dead, is undeniable : and espe
cially when we are here told, that they received
inteUigence on the road of her being dead. Again,
if Christ's assertion of the young woman's not
being dead was true, how can this passage be
cited as a miracle, unless it be also said, that
to cure a sick person i.s miraculous? But even

Ixxx PREFACE.
then, Christ's address to her father, as found
in Luke, in which he said, Have faith, that I may
restore thy daughter to life, will present a discre
pancy equally great. Hence, also, will appear the
futility of the assertion, that a claim to prophecy
is not established by miracles, but by an appeal
to the books of the Prophets. For we know,
that Christ made no such appeal, but cited this
rairacle as a proof of the truth of his raission.
But, suppose we allow that a claira to prophecy
is thus to be established, we can then affirm that
Mohamraed's claim can thus be established ; and
of this, proof has already been given. At any
rate the discrepancies of the Gospels are evident :
for, according to Matthew, the father of the
young woraan sent for Christ to heal his daughter :
but Christ, when he raet hira on the way, said.
Thy daughter is dead. Hence it appears, that the
declarations of Christ, according to these two
Gospels, are irreeoncileable."
After comparing the accounts of Peter's deny
ing Christ as found in the Gospels, — of Christ's
suffering and being in the bowels of the earth
three days and three nights, as Jonah was in the
belly of the whale, while it appears that he rose
again before that period had been completed, — his
telling Peter, in one case, that he gave to hira the
keys of heaven, and calling him a devil in another.

PREFACE. Ixxxi
&c. we have the following passage : *ai^ jl jbj
f'3^.j^^ «-il'^. f^} jl |..5«=*? ^ C.-MXMi iiijjii
f^] c:,~-'tV \)\J^3 j-<l (*^i f^ Srl*^ ^ c^-jI
JjtS:!l eyij c:.-~«*Jj J^ jO ci-*t^jbK ajsi. c^-jI 2(o1o
jl ^^olo U-ij ^Ijjl ^ i.;:,.^! (.::.JJ3L. lj,jbiol ii ^JL,
^jj*e c:...-i^.l ^J^ ift)jljO ^^3 ,_5^Llj ^U-jlj ^1^1 J^
j^ '-r'j**!j jl 3'^]y (jwj1;1ju1j (jjjjiaj (jcJt^l) jcjJl
UjjfLcj Ljjj (j«jb«j!jj^j ,j«.xwi jl jol^' l^jrL) s^'H;
ijujiix jj^^ U*jVb LS*^ '-r'3^,} j!^^*^] (3^^
c:,— >1 «t.^j.«/ j^lj ^Jjjjysr^l 10j£j i^jiUiill ,jbt.K.jj
J«ajj0 jbj J>JjJ^ (ju^^ji^) jjiju I;*.*! ^Jls a^ f^Si
cjlks- ^:^'*^ a^ Cl-'^Jub tJ^l c^:^'*^ (*^J •"^^'•^^
be jO JujJ^ i— tr*" ^^ J*^ Z3J ^^ iiiycJ fujfs
jSb^ ^sr' Jjl (jvj 'V*^^ ^'^y c:^L ii Job bej
t^boJJl yL*^ b eb aji^ alSl O^jl l;,_^blL>l ii Xiiif
Jlj J f\xJ J\X^ {ii) Juub*ic j^bitil ii XX ^ f]
iij] ij ci..-«^l ^'^1'^ f^}< 0--=J>J b iJ^l^l (^ U^^'^
iij] J JW Jtib ifOjjJ ^JU- *Jj/ 4^^ bL5*^Jj^l i^l
v^l^ iij] b Jtil ifOjAJ 1^ J-^ 'K^y 1.::--=^ c;J,l
c>~:l t^lj Jsj:t>=^l l'^j€ 'ijV j'^ -^^l V * f^..y^
ii^] y]x Xi] f,p yi^^ iiy iJiif iy>j *te,0 ^ ii

* There appears to me to be some omission here.

Ixxxii PREFACE.
I»^ a^l^j Jiiib iliy JiU- iyLj ii oJj f'J^, i)^^
J«i3J Jii c^-jI J-j1j Of. C>««jb«jl |»^ ^b 1^1
^ iiijjii ^^J ^_ ii ^f^ J^fiJl jl e-ij olliiS)
lt)j^_ O^il ^Jlt) i^biul c:,~JJU i5#Jj i^f (?Lj ii
Jlj-. aJU, <u^ 'Ljj JUj jlj (c>-l) ^_5^>jS^S!l
l^^j^tt.* aCil b 1^ '^J^J'J^ jJ^ ""^ ^ f^} f ^'^'?J
aiCil b jtiolo ijMj |»J^,o ^^ ]jj ijmJ J]aj *jltuj
»j.i) f^f t^lj^l jl jlj J^^Lu *AutJ' (jb5v.b l^-iu*«^
aiil b ji.*^ c^l^.l (t^^Lju l^.j^V;Wii rt^ •iyxxo aLvo-j joi
Jjtsil ^1 Jkuj&j oUAa J.^ jO jbj JuuUu ifiXx^
( a* ) c:,..-*"***!) u*^y <J:^^1' i*'^^ elf*" cL** j'^j
l^be ii ^s^iiixc iiijAJ iif- ifiif]^ (t-jlki) rfLWi
IacI j.jiwu ]j^ le jl j_j^_ a;^ "^^jIj^ (»jyj J'^i ti*"
^^biul jl i>Lh_y» iXijf (^jJul ,^lo_^bi. j^^ t>^ jt&lj:;
-rg.JwM.cj <_^ b eb i(Oy 1^ a^ Jubi ( xxiixixc) ifiixt
b ]j'^ji- ij:^^Miii ii ^Juij] ii '^yf) ul^.l '-r'^y^ 3'^
Xi>]y>- ItXcl i^jiuJ ]y> o.— »1 ^Olfi i^ Jii ^ .c>-it)
Julii c>^ ^t^l JiJ m1_J^ J*^ li^^, ^^1 jl Xxi iiyil
iiiy^ jl b c.-'lite- fXui^ ^jui eb iiiy ijuij] ,fc ii
s
e^-^Ua- ^] ^ ,_fj\.aj!i] yuJt^ b ^_jjjj i^ 0j.vjj
^^biul c:^--'^ bus^^J j-*l 1*1^ ^ JujIju ^^j c>jJjli
,ilL\i iliy i_J;S? c;;'.>-^l-V l-*-* Jt^T^l^l ^. u^l'^ wV
yLeo Cl— "V b^::*''*^J U"*^^ ^J"^J Jt'.J'^ '^,1 {*f ^1?

PREFACE. Ixxxiii
tf^ \J'3 y^ (?^i u'^y yS^. u'^l'-' f'^3^3
¦ fJiJ\ fi=- jjb ]xi. fU^j fjsjj] c>-Ju " Again,
he (i. e. Peter,) was one of the twelve, into
whose hands God had put the power of issuing
either comraands or prohibitions, and of these
Judas Iscariot was another. For, it appears
frora the 26th Section of St. Matthew's Gospel,
(chap. x. 1, &c.) that they had power over spi
rits, and of healing all diseases. The names of
these twelve persons are : Simon who was called
Peter, and Andrew his brother; Jaraes the son
of Zebedee, and John his brother ; Philip and
Bartholomew; Thoraas and Matthew the pub
lican ; James (the son of) Alpheus ; and Lebbeus,
whose surname was Thaddeus; Siraon the Ca
naanite, and Judas Iscariot. And he coraraanded
them that they should (not) take the way of the
Gentiles. Again, it is said in the 27th Section
ofthe same Gospel, (chap. x. 11, &c.) that Christ,
addressing his disciples, said. The spirit of your
Father speaketh within you, and you ought to be
silent. Hence it must appear, that they were
termed sons of God by him. If, however, you
Christians should say, that they were only learned
men, by whose instruraentality God appointed the
Gospels to be made known, but, that they, ought
not to be considered as the authors of the precepts
./¦2

Ixxxiv PREFACE.
themselves. We answer : We must then consider
their acts, at least, as guided by inspiration, as
far as it respects theraselves. It is related then
of Judas Iscariot, that he received thirty pieces
of silver as a bribe. Hence it raust follow, that
it is lawful to take a bribe ; because the precept
of God, forsooth, may be collected from their
practice ! Now, it is related in the 86th Section
of St. Matthew, (chap. xxvi. 14, &c.) that one of
these twelve, in whose hands the power of origi
nating new precepts had been placed, namely,
Judas Iscariot, went to the chief priests and said,
What will JOU give me, that I may deliver Christ
to you ? Thev then gave him thirty pieces of
silver to do so : and he, from the time in which he
received the bribe, tried every artifice to betray
him, in order that he may suffer martyrdom.
Again, in the 88th Section of the same Gospel,
(chap. xxvi. 20, &c.) and in the 46th of Mark,
(chap. xiv. 12, &c.) it is stated, that Christ said
to his disciples. Verily, verily, I say unto you;
Observe, one of you shall betray me to ray ene
mies. The disciples then becarae sorrowful ; and
every one of them said. Perhaps it is I Lord. He
answered them saying: He that places his hand
with mine in the dish shall betray me to my
enemies. Judas answering said. Perhaps it is I.
Christ, addressing him, said, Thou art he.—

PREFACE, Ixxxv
You Christians must see, then, that these persons
were not worthy to be considered as authors of
the precepts of religion : Your Gospels are, con
sequently, raere corruptions; otherwise, it must
be allowable to take bribes, and to betray Christ
to his enemies the Jews ; because these disciples
are to be considered as the sources ofthe precepts;
and because their practice raay be cited as re
sulting from the appointment of God."
After adverting to Peter's want of faith when
walking on the sea, the discrepancies observable
in the different accounts of the calling of Andrew
and Peter, some saying that it happened before
John was put in prison, some after ; others that
it took place upon the occasion of casting their
nets into the sea and taking a great draught of
fishes, it is concluded, that these circumstances
are sufficient proof with the Mohammedans, that
the Gospels have been corrupted.
We now proceed to the fourth cause of the
corruptions, which is mentioned as follows : c_-owj
ii \^] Jii c:^«j1 jJilj ^jLsr= jl i^^tsisy ii c>-^.l (fif-
jj^ .^Xm^j 1j>»- jl ii iij]iiJ f ci.-:^^ Ifiuiil (_jS
Jjsjsil e-i) J.^ Jii ii ci-'A^.l iji'^^j i^V ^'^1
oLftilj ci..<^^l ottuulj Ijj! Jj^l f^'^f. J*^ 3'^3 (_s^
t^^b jU^_ yJi.i if) j\ji)_ ]jf^J:a ^Jttu-* ijt)jAi

IxXXvi PREFACE.
]jfi!XM f^Mi^ u'^y*^ c>*ll»lj f^j (jwJJi-*!! m-^
Jbib siijx ]jj 1^1 jl c)u ^j c>i>b^ V. '^y ^y
jjeLu.^ lijff ''^b^l^ fij'i LI c^-il 1jjj.&jjaIS9 Jjl UI
a^Ajb ffXj*^, xJiili iiif t-jljai- c:^yjb js:> jd ^jiy
jsr. Jii ifXiM,^ u'^y iJir^J^*^-* '^*-}V '^.1^ iiX^ lilt
c:,~*l2L)j jult)^ Uio c>.*:!j cJJL y aXil b c:^ji)|
Ojr^jb l§il joiL jJj.s^ '^i*4-^,3 '^1'^ LS^ljjl jV b^*^
Jli tijJiX^ c:,-~>l JjJ*«^ ¦j*:^*^ ''•^V J>J^^ (J:^?-^l ""^l
^^_1 .xaJLj c:  jIju^ ^^J'^3 A^ Cl— =1 ntiyj JjL>- jl
c:,~«*j|;.^ (jAkiloj ^_/tajj ci->=»-L jl iXJi> jfxc i.^\xs-
d— »li^ jM*) ifXM.^ ii ci-~t^t«lj be jjj.s>-bl J^l Jli jL
itijAJ ob liji- *aSLj^ jO jju (juj;!a) a.^Ujs- jl jju Ijis-j
f\ c>-->l 'f^Xu~<i ii ]jyMJ Cl— '1j>»- ii jXl c>*>*«i'lj jljj
JH3 \}J'H J^ '^jf "^l**^ ^ \Z^ >iiiy*J Cjjlki iiiyj
]jy^^ iJ i^LuIl JUx.^ b L-i ('t^) Jol f,f ]jyui^ jX.
y*iXj ]iXsy jteb iliy fii\j ^ l^jju ajj iixJjJi
uWl LTi '^V auLtil^ b^lAll '"^ c/4/j 1"^
»"S-^1 (»;ij*^ ''^ -^V *'ijJ jil^ J4.b i(t);jUi ^^Uib
Jfxi d— '1^ ^aiUc^ jl ^^U^-> ^^^ ^;X^ <t^
jujW.4J Ijj 1^1^ 1 jl cX.. ^ Uij .u b c^l
obLl a^ u^fij Jjc-bl ^^U^U a^ j^j^ ^^^j^ ^^
uV./ ^jj-J ui—il u^yj ^j! «*.^L ^^bidl jl ^

PREFACE. Ixxxvii
i_jljs!lj jXki ^jiiji ^]j Jj Joib iliy fiiXx&A ijij
. fX!i>]j^ i^xib\Ji>j Jo-j i^jl y^ 1^1 ji " The
fourth cause is this : There are certain sen
timents laid down in the Gospels, which from
their own character, can never have corae either
frora God or the Messiah. Of these the follow
ing are a specimen. In the 6th Section of St.
Matthew, (chap. iv. 1, 17,) and in the 11th of
St. Luke, (chap. iv. 1, 13,) it is said, that Christ
obeyed Satan ; that he was at one time upon
a mountain ; and at another on the top of the
temple. Now, Christ must have obeyed Satan
either willingly or unwillingly : neither of which
can be allowed. As to the first, it was impossible:
and, as to the second, notwithstanding Satan's
being mortal, he addresses the Messiah who is
divine, desiring him to fall down and worship
him, that he may be put in possession of the
erapire of the world with all its glory. To allow
such sentiments as these, then, while the Gospels
assert that Christ was God, and that God dwelt
in him, and that he was in his own person both
the knowledge and power of God, and the like,
would be to bid defiance to the conclusions of
reason and learning. Again, it is stated in many
of your Gospels, that Christ is the Son of God ;
and that God is his Father, as we find it recorded

Ixxxviii PREFACE.
by St. Peter. Again, it is said that God, who
is the Father, thus addressed Christ. The Son
knows none but the Father, and the Father knows
no one except the Son. Whence it must follow,
that you Christians can know neither the Father
nor the Son. You are therefore ignorant of both.
And those who are thus ignorant can have no
faith, and must be infidels. Now, in this case,
Christ must either have told the truth, or not:
neither of which you can allow. Whence it
raust follow, that the authors of the Gospels,
and Peter, who was the teacher of some of
them, Mark and Luke, for example, were both
liars and infidels; and, that the Gospels them
selves have been altered and corrupted, we want
no further document or testimony in proof"
In support of this conclusion several passages
are cited, in which the disciples were reproved
by our Lord for being defective in faith : after
which an objection is answered which raight be
founded upon the Koran, viz. that Mohammed
allows the Apostles to have been faithful men.
The answer is, that the Mohammedans allow the
faithfulness of the Apostles as stated in the
Koran : but not as found in the Gospels, &c.
because no reliance can be placed on these do
cuments. In the next place we are presented with the in-

PREFACE. Ixxxix
consistency of Christ's being at the same time God,
and the word of God : of his creating all things, and
becoraing flesh : — of no one having seen the Fa
ther, and yet that those who had seen hira had
seen the Father : to which several of the passages
already raentioned are added. After this, sorae
metaphysical proofs are offered on the impossibility
of God having a Son, becoming flesh, and de
scending upon the Messiah and the disciples;
suffering death, &c. and being at the same time,
the First Cause. And the conclusion is, that such
sentiments as these are proofs sufficient, that the
Gospels are not divine. We then have the im
possibility of union with the Deity stated as fol
lows, with the views of the Soofee Doctors on this
subject, cj^bs^ *aUs-jl ^jXi> ^. j^i ii c^—l Jf^
iij]xj CDlJjb Ojs.j <-r'3^y (_5«9baJU-l ^^1 ajlsi^lj c^-jI
^^1 jl f.*^ "-r^b '^l^'l Jl^l ""^1 jl ^•^.'if ^^3
J aijlLi J c:^~=l cDlJJb Oj»j '-r'y^y u'^^ ci-J^^J«>-
^jXL ^fij u'^.'^J '^'^^- <^.^ i^jLiaH yl>x^ b be
t^jyii if\=-jj. jj^^ CDlJJb f'*^ b CulJJb *--^f-lJ
jl C><fjb«t*J li^.^ L-i jl (ajjjajo) iXlfij jjUtttea-
ijbji^l jxi fJisr' ^] JoiLj <_jb ^e ci-^L-< J-L
t^oUi'l Llj c:,~-l colJJb <-->jf-j y ijx^ ^^bliilL) ii
^.]jj fiXit] J jjU- *\mj^ ii ixJye i_sb«it jl c:,-«*«lj ii

xc PREFACE.
^Ji^As^j c:,~j1 f>„'^ \f^^ y, Jj-*^ Cl— '1 f*^ f
c^sjks? ^ijy Jii b'^J*" L5^Vj i—ij^ *1^ ^ c:^-'".*:'.'
jl l^Oj;:^. (jybcb^j CDljJibsi* c:,.-^ jb '^IJ^ '-r-*^!j
b ojL cJb j^js- cuUrfj culju cjUbu (jJljSi
i_jJLjO C;^JLSi*?j »JuO C_-^_bi Ojo- jl l^Oji ii "^iXj^
t-->Us- f~< xjxtj yuj ^'Vj'^ (** jl b'^.5*" if"*^ a^U-
alll Jtxc a.5-lj:i i(t)lo Ojir^ b<-^l'''=- e--f*^_j bLS^l
c:^-j1 <u«^ iiijAJ uy*'^ ij)]) f-^] i^Ai^^f ajlc t^jboil
ii ci^vMil Jostji' • j_53lt) ajbo Ijjl a^ c>>*^.l ^ <^^3f>
^JXx ^fxj J Xxi ^JJij i^]x>- . ¦ . ¦ ,_jjL aj\^ Ijjl
iOlo c>fwj Ojir? bu*^ CdU-c «Oj.«j (^jAil^ \)^3^
ijXi ^jjs- ii Cl— '1 (•ji*< '*-=' (»ili Ijl U*1V 1^1 'Vj^
cyjyi) c:-^^ jl iiij^ ifyf b c/*^j ^'^.'^ u - J*^ b'^j*'
j_y^jJJ>^ ^.JU JUlS.! JU^j ,_5Jb**tt>. C:JjyO ^^\i Jbai'l
(*j^ Vcrfjb '¦^^^^^j^.'^ j:^5' U*^ jl ^ ^ ij:.^mx] ifjj^
J^iib xOjj ^_5>J^ ajiljb jJSjs- |_jjj-»b ^^Jo ii JoUi
c--o-lj 4_jUs- 2*t.>^ ^fyf b'^j^ *^ '— l*!* c;:^^^f^
A&O c>JwMJ jb l;(J^.j*- t^U.^ 'V.^ alte-JL l^iij^jll
LSjXbv \j'ij.<j .... t-jjSiJ t— »lsfl jl c:i.vttjMlj aLsiUs-
\f^,3 ^V (^1) M/ J*-" ^^^-^'1 *'^'*J i*^ j^.b «;biil
&c. i,::^ fLij fii^Sb (j«-to- jl jl i^J d— si fij
" It is clear, that two substances cannot be one ;
which holds good with respect to the First Cause,

PREFACE. XCI

as well as with any thing else : not to mention
the impossibility of this taking place between the
first, and a secondary Cause. But some of your
Christian sects hold, that the First Cause raay be
united with a secondary one, by a spiritual essence
assuraing the human forra. The Jacobites,* for
example, say, that such essence may mix with
another just as milk mixes with water ; and many
other similarly ludicrous and vain sentiments, with
respect to the person of the Deity. The union,
however, raentioned by the Soofee Doctors, re
freshing as its savour must be even to the Genii
themselves, has a very different bearing ; and
which may thus be briefly explained. Whenever
a divinely taught person places himself in the
crucible of love and exertion, and purifies himself
by means of trials and abstinence frora the love of
those things, which belong to his own person and
properties, so that, shut up as it were from
himself, and advanced by the attractions of love
beyond the boundaries of his own existence, he
perceives nothing but God, and thus ascribes
to himself a sort of relationship to him. Khajab
Abd Allah Ansari speaking to this effect, has said ;
That is not the doctrine of the unity, by which you

The Monophysites or Eutychians,

XCll PREFACE.
suppose him to be one. That is the unity, by
which you exist for him alone .... Just as the soul,
after it has reraained sorae tirae in the body, for
gets itselfi and applying the properties of the
body to itself, says, I sit, or I stand. It is also well
known, that the body, conteraplating its own
interraediate existence alone, forgets the soul, on
account of the very close union by which they are
joined in this bodily shape, and in which their
joint exertions are carried on, by supposing that
the body is the only thing in existence. It will not
hence follow, however, that the mortal character
of the body becoraes changed into the iramortal
one of the soul. In the same manner, whenever
a divinely instructed person forgets himself, he con
templates the First Cause alone, speaking of his own
properties as his, as it happens with those who
have arrived at the degree of Masters of Hearts.
{i—jfi <_.>l±fl), sometimes termed ^li i_-^a-L*)
Our Moola Maanawi has spoken on this subject
to the following effect : " Approach to him is both
height and depth. Approach to him is deliver
ance from the state of mortality."
A little lower down we have c:— il ilii ^y fj

* See the Transactions of the Bombay Literary Society,
Vol. III. p. 101.

PREFACE. XClll
yi '-r>3^,3 g'l'^ cr?l ^^3i ^ u^.f- (i',^ jl LS^.J'^
Siiifxc CUj£.iij XJiiyiJiXc ailLe ufiij jbsrl cjLjJ
jbj ^^b XJiiyiXXo CDj£0 ^^biol jbj fl^ ^jijAJ CijX
xx\i] ^U!IL> (jjl Oj£ ii Jiijfj J ^_^ Jli Cl— il aju^
.^vjtufc* aXil c:^_^ c-JUj Lj c:,--*^ c^!!!? i^jJubjjj
jjji .^^Aw^ <-:i-*»j.i> a^ d-v-'S^j-' JJ^ ^J>] (c:,~>l) doL?
^^Li)^ <-^^j:^*" u^f^*^^ ^ d— >1 "IJ^ jVj '-i^'^-'l ij-y-*!^
Jic Ji^Ui viJ^' ii d,-**Jv.l ,j-basi* IJui- i)p idw=l Jjs-
>*** b. l^jl ^fi^lij (j) Jf-*»- i^Lj dJi^ l;jl t^LlAA^J
UjuI j-j^/«^ d-^lii'* be Jm jj^>x< a^Us.- tjf^b^all
• ¦ • • fJ^sT' ^^\ jJuUj c::,viu1j_U ii ^fiy 'ilsij Jul iiiytJ
d.^>ujj Ijo- '^1^ jO (jjijui^ d-v<Jo ci-o-U- Ijbe (j-j
Ijj <t»j .^ ^^blul olJujb Jls-j ^jljjKil jJ aaJaj
as t)ut)c<ii io5*L (*w c_<''"S ''* is^ '^f^ ¦ ¦ ¦ ¦ *~-''''*^
Ll^ JuuLjIjJu Joao jjJei' l_;(jAiJiiU i^l^U^ f^,'^3 tJr^f^l
^^LJjt* iro.^ Jul a.xiji ii ^jAiJJu j^l^bi^ j^Oj Jjts'l jXxj
ilb>- ^j^l^l jOj XXjix^i fiii] ]jf^:] ii fXuJjJ Xjy
&c. jtilj<iU- "^ Again, Paul has said in one of his
epistles, that John the son of Zebedee, James
the son of Joseph the carpenter, and Peter, made
the greatest efforts to dissuade people from the
practice of circumcision, and also persuaded them
to it. It is also said in some of his epistles,
that the Jews seek after signs, and (lie Greeks

XCIV PREFACE.
after wisdom ; but we seek after the law of Christ
crucified. Whence it is apparent, that the law of
Christ differs from that of Moses. He says in
another place, that the wisest things of raen are
foolishness with God ; the drift of which is : For
sake coramon sense and its requisites, and seek
after folly ! It appears, then, frora these and
similar expressions of Paul, that you Christians
oppose all the Prophets, as it has already been
reraarked .... You need not, therefore, trouble
yourselves much about religion : nor is it right
that you should reproach and reprobate the
English as you do.* .... You say, that when some
cursed persons came, who endeavoured to corrupt
the Holy Scriptures, they were unable to succeed ;
but corrupted only those books, which their own
reprobate Doctors had written out; and these are
the English, some of whora are now at Isfahan."
To Xavier's assertion that the different nations
of Christians acknowledge the sarae faith as drawn
from the same Scriptures, Zain Elabadin replies :
ii xx]i\i ii Xi\i Jujlo tk^jC Jujflo CL)uji ilii ij^]j
ii ixi}iL<j ixyjv^ JoiL jjij duljb ^jL- b ]jf!Lj] L
^^^i^3 C33 3<^ '^,'^J f^ ^ (s^^) t-S^ XXyuX^

' This was probably done with reference to the Re-
funiiation.

PREFACE. xcv
'^l ff^ jf^ t-jbsfl ii ijjf^j joiLj »^ hUi
•^^ '^,^ c)^.l' t:H«^j uy^ if^3 j'y '^ fii ii
Llj d— il fjxih ijiij c:,-~:l jAj.slb Ju^lj ^b«l ^]iiJ~
j' »Tft>j?' ""^ "^^l "^ ^'M'^ '¦5/J^ U^.l jl ^!^
.j^tA««i tXMts-b Cl— »1 iXii- fj^ CDj«sb jO iOj.«J Jjls^ CDjfc^
.^;W« Ijjl JjW jl Jm f>MJ]j j\ b c:,— -1 iJ^.j/ fjJ^j
»Oj/ki d-^jU^ a^ joIjUj ilJl j^l JjU jl j^j iXxfxc
ii lij] ilii jbj ... . <_>b ^ c>«fjU^ Juu=- b d— il
CDj-ib ^ i-r-i-»j JJwj (_f jj^ aj d-%*tal^ d)j-ib -su*--*
itXjO^ t),iL be jl iXjAxi_ LIj dJjii! aj jOjj jJt^
^^jir? d>liu.« a..«K J .^:W« (_ylJksrl ,^t)jAi *^ jt) Jul
.... ^^Ojj tX^jsrJ yslSsj ^^,Xiif ]xd~ .^ytttcflj ^^jui, c:^j(j
^^LjI b d,-il iXj;, ^L iA\i ii ^z..^] fjij] obuclj
l»jAilj Cl'--! tN»-lj jAjs- .^S^"*^ ^ "^1 ^^j fi ij (_? j=^
ojytS ii jJliU a^jjLui Llj cu— 1 jitj:=- jO jl a<Cil aj j^l^
J.^ (*-^ y <^^1 ob^l 'J^L c:^! cuj-ib ^ ^3j^
I'^'.J^J t"^'^ L^, 1^'^ ^ ^.i^-l lA*^ jj^ J^L jjO jj^j
ix\i]^j iijf^j fxfj l;C)Jji (»L.l Js>l L a^ j^
Jl*^ JaI ^^,1 y^]yij aJU-be l^^jbiul ^j ajojiijoj
xx]x j^jLoIl ^«^ b j»j1 .uLjIo ]j JUj Joi (j^jLjj
¦^f'^3 f„y '^^ '^'^j^ Jj^' aS' jjl . . . . ihf, ajubl* <i^
^7*1 <4}^ '^^^3  f^ ^f jXi- JJl t^bij^^
'-^i-^'lj"" ^^^j¦ t^Ui^ (a^) ijb j,.^b jjjjjij tulbLc!!.

XCvi PREFACE.
ijfj_ii 1^1 jl ii d— -JJj jl Ji o-^t' u^b jl *-^
»j-«j jjl all aj ci.-*^j-i«^j dJ)La.c jjl t^builj teb iliy
XJ] jx>. C)u J^]j if^]j 1j>^ jl d— '1 ^'^'.'^ '^jj^
*j^ Jul <U8^ ii jj_l ^^j ^^_1 JjLw JkAbli ajjjL«J Llj
i^ljtij ci^wjI iiijAJ jJjj 1;^^Lj1 ailj «Oj..».AJ i^ljj IjaJl
&c. d~-l iiif all J>jJjJ' iii) ¦ iiifj (jbuil tXjJjj jJUi'
" As to what has been said, that you have Euro
peans, and Arabs, you should bear in mind, that
we also are acquainted with the different tribes
and sects of the Christians ; the Jacobites, for
instance, and Melchites, which last take their
name from one Melkai" (Melchite perhaps) who
appeared in Roum and acquired considerable
power.* There are the Nestorians also, the
followers of Nestorius the philosopher, who ap
peared in the times of Mamoon.f All of whom
believe that God is one in essence, but three in
person. The Melchites, however, when they
separated from the others, held, that a part
of the divinity descending upon the humanity
united in the person of the Messiah, which became

* The truth is, however, they were called Melchites because
they followed the religion of the court of Constantinople, and
not after any particular leader.
+ Nestorius must have died 300 years at least before
Mamoon was born.

PREFACE. XCVII
armed, as it were, with the divinity. The hu
manity, before this descent had taken place, they
called the Messiah; and, after it, the Son of God.
They also say, that a mixture of both took place,
just as wine is found to mix with water.... And
again, they affirm, that the Messiah is entirely,
not partly, human : and that the crucifixion
affected the manhood alone, and not the Deity.
The Jacobites, however, separated on the question
of Christ's divinity; namely, that the word was
changed into flesh and blood, and that Messiah
became God, and appeared in the flesh  Their
creed is this, that the word was united with a
being partly, but not entirely, human. They also
say, that the Messiah is one both in essence and
person ; and not, that he consists of two natures.*
The Nestorians, again, say that the divinity arose
upon the humanity, like the rising of the sun
upon a body of crystal ; and that it appears in
him, like the impression made by the graver on
a seal. It is clear, then, that we, who are the
followers of Mohammed, are well acquainted with
the creed of the Europeans, Armenians, Nesto
rians, Melchites, Jacobites, and others ; and that
we know their perverse and wicked disputes. But

* Hence they have been called Monophysites,
S

XCVm PREFACE.
let us further inform you Christians, that these
Melchites believe in the divinity of the Messiah
and of the Virgin Mary, in addition to that of the
Creator. ... In a word, the Christians of Africa,
Russia, and Spain, hold, that he is perfect God
and perfect man : but, that there is no other : —
that the manhood alone suffered, and not the
Godhead: — that the Virgin Mary was born both
of God and man : and that they are one. The
Nestorians agree in these and some other things :
viz. that the Virgin Mary did not bring forth
a God, but only a man : and that God did not
beget a man, but a God."
We then have the following remarks on this
subject: J«jv,j^ J«~i; ]j ^^^^fif jl kJ^ ,_fj\^] JIjji^ b
a^ lif fjjj jj^ i_sjj ''^.^l ai d^iXo j1 fiai Jli
^j.uJtft!l .^Jjj yuJy jJU ^eb iliy jJtS- i^ f\xi |_flj*»-
a«i a^l iij:s~j bj Jul ¦ jA=- a.-j iAx^ jjes- a-j j1 bl
ajj^ iXJi>\i iiiji ^^jAAs--V.l f] fjuj^ Jul jj^ cX; Jul jj^^
aJLiilo c:^^y*<jJ d-<j^iU i^fj,iij '-^.jXj c:,-j»=-L9 fi
ilMJ]ii fj^ hj^ ""^ c^l 1**^ '^ d— il JJ^11^ i£- Jyib
z?J3 L>*"^^1 Z3J bu^Aib j"^, \)yi3 yi bj*^ 'V.l
.xj] idyj ixi ^] Jlbul be J^blj ^^bio.l ]jij^xs!i] &c.
" InteUigent followers of the Paraclete cannot but
, come to the conclusion, that such a religion as
that professed by you Christians must be false.

PREFACE. xcix
iPor, although no one .can be brought to imagine,
that God consists of three persons, the Father,
the Son, and the Holy Ghost: yet allowing this,
How, it may be asked, can these persons always
continue to be three, and at the same time be
only one? Again, if this be the case, how can
one be supposed to be the Father, and another
the Son? For, according to your belief, the
whole is but one. The Father, for example,
is the Son; and the Son the Father: and both
these are the Holy Ghost, and vice versa; which,
after all, the Gospels deny." After stating the
coramon infidel objections, as tothe impossibility of
God being born into the world, of his eating, drink
ing, agonizing in the garden, dying on the cross,
and leaving the world without a governour, we
come to the doctrine of the resurrection, which
is stated according to the different opinions of
the Mohammedan doctors : some holding, that the
body alone rises again ; others, the spirit ; and
others, both body and soul united; upon which
the author gives his own opinion, agreeing with
the latter. We then have the image-worship of
the Catholics briefly noticed as follows : ^^jl Xxi
*j^ iy^jMSt* jyiii be ijiiy^ iXs!:^. d-vuoA) ^_5j'L]^Il
^^0j.«j iX^ b Jul aJte-L d>j5»- if^f., jl ''^ \,f*:^3
i^jj jl i]j>-j Jt.i)b iiiji c:,~*b^ t^j; jl ^ *b»-
g-2

C PREFACE
jju L l:^ d^jU^ L^b^l btJ^^ U3T3 ¦ ¦ • ^^"^^
jUJU-1 jLt\:^l cLt^ ( aJ.iljJo ) aJ-iijJu Jj\s- l^le
»)Oj.vi • We need not now notice your worship
ping wooden images of the Virgin Mary and
Jesus, whether such worship be intended as
respectful to their persons, or for the purpose of
paying them divine honours. . . . And, as a word
is enough for the wise, believing as we do that
you are such, we shall content ourselves with the
mere hint.
We then have the character and miracles of
Mohammed enlarged upon, and bis law described
as one which should continue to the day of judg
ment : with the assertion, that he had been
foretold by all the Prophets; all of which is
supported by some text or other cited from the
Koran. We then have the excellency of Mo
hamraed's character contrasted with the perfidy
of Judas, and the desertion of the disciples, at the
time of our Lord's trial. The book then closes
with sorae remarks on the dispersion of the Jews
in consequence of our Lord's crucifixion, and
because they rejected Mohararaed. We then
have sorae verses so composed as to give the
date of the tract, by adding together the numeri
cal values of the letters in which they are written:
the following is one of the couplets.

PREFACE. Cl

ib I y^.] Jub

IJIJ

^yuj ^\y Xi\i_ yj
L^b^ iJ^ u^.l '-^J'^ jl
" These divine rays receive light from the
prosperity of the faith of Ali of Amran. The
sum of the letters in the last line being added
together, makes the number 1031, for the date
ofthe Hejira, which answers to a. d. 1621. We
then have this epigraphe. ^ i.s^ ^] Jti *Uj'
aj  -i *!a*.f!l ^^Ue j^ i "'Ujj^I *jj ^ ^.f'
. fi jUjt< fA fx:>- ^] ijifl] jJ^ J^ll >^jy>-
This manuscript was finished on Thursday the
fifth day of the month Shaban a. h. 1031, by
Sadr Oddeen Ibn Jaafar Ali Maamar. The
date of the tract, therefore, is a. d. 1621-2.
This tract was written, consequently, twelve
years after the book of Xavier had been pub
lished, and was corapleted in the Sth month
after its commencement.
REMARKS ON THE PRECEDING EXTRACTS.
Before we proceed to notice Guadagnoli's
reply to this tract, which enters into the question
at too great a length to be transcribed here,
it may be proper briefly to consider a few of
the Persian's objections; especially as Guadag
noli's book is scarce.

cil PREFACE.
The first objection, viz. that the original
Gospel had been lost, and that the Evangelists
assembled in order to fabricate four new ones,
is not only without the least foundation in history,
but is altogether improbable. The objector thinks,
that the discrepancies, as he calls them, which he
has found in the different books, are proof suffi
cient of this fact. I cannot help thinking, that
they constitute a much stronger proof to the
contrary. If the Evangelists had conspired for
the purpose of forging new Gospels, surely they
would have raade their copies agree, supposing
they had published raore than one : but, in such
a case, the probability is, they would have pub
lished one only. It is rather extraordinary that
Dr. Marsh, and some others, should have formed
a similar hypothesis, not from the disagreement,
but the agreement observable in the text of the
different Gospels. The merits of the Bishop of
Peterborough's hypothesis have been sufficiently
discussed. Those of our author are too futile
to need a moment's consideration.
The objection that our Lord's precepts appa
rently oppose those of Moses is grounded on
a raistaken view of the subject. The judicial
and ceremonial parts of the Law of Moses, were
manifestly temporary. It was, therefore, to be
expected that they would cease to he bindin'^

PREFACE. cm
when that Prophet should arise from among his
brethren, to whose injunctions he coramanded
the Israelites particularly to attend.* Besides,
our Lord's coraraission had nothing to do with
temporalities. The sentiments which he delivered
in his sermon on the mount, had nothing to do,
either with the authority of the Sanhedrim, or
with that of Pilate. His law, therefore, was not
intended to affect their jurisdiction, but for indi
vidual edification : not for the statutes of the
country, but to be written in the hearts of his
followers. Divorce, as allowed by Moses, was
a temporal enactment, and allowed only on account
of the hardness of the hearts of the Jews. Our
Lord's declaration, therefore, on that subject, was
intended to restore to its original purity, the law
which had existed prior to that of Moses. His for
bearing to give sentence against the woman taken
in adultery, was only a forbearance to interfere
with the duties of the Sanhedrim ; and to meddle
with a question, which, he must have known, was
intended to involve him in difficulties.
The rite of circumcision, again, was merely
temporary ; and, as far as we know, it had no
existence prior to the call of Abraham. There
could be no reason, therefore, why it should con-

Deut. xviii. 18, I9.

fciv PREFACHIj
tinue, when the Jews should cease to be the
peculiar people of God; or, that inspiratioil
which had originated it, should not command itsi
cessation. The same may be said of all the
other particulars adverted to by our author, it
will, therefore, be unnecessary to notice them
Severally. But, supposing the whole to be unanswerable,
it would not hence follow that Islamism is right.
Prophecy knows nothing of it. The passages
cited by our objector have either been totally
misunderstood, or erroneously cited ; and it will
be found, that Mohammed opposes, not only
Moses, but Jesus, and all the Prophets. If then the
Scriptures, as we now have them, should propose
difficulties infinitely greater than those alluded to,
it would by no means follow, that Mohammed was
a Prophet : and, as we have abundant reason for
believing that he was an impostor, it is our duty
to reject him.
As to the objection of Christ's being occa
sionally called the Son of God, the Son of Man,
or the like, this, we shall perceive, is nothing
raore than might have been expected, when we
consider his character.
With respect to the discrepancies found in the
different accounts of the same events, however
irreeoncileable they may appear, it will nut hence

PREFACE. cv
follow, either that Christianity is false, or that
the Scriptures have been corrupted. But, the far
greater part of the passages pointed out, are not
irreeoncileable. The daughter of Jairus, for
instance, is said in one place to have been in
the agonies of death, and in another to be dead ;*
and, in either case we are informed, that she cer
tainly was dead before our Lord came to her
father's house. It is true, our Lord said that
she slept, but this is nothing more than a common
expression among the Jews, which seems to have
originated from their belief in the resurrection.
Our Lprd also said that Lazarus slept, when it
is certain that his disciples misunderstood him,
by supposing that he meant the taking of rest
in sleep. The discrepancy, therefore, remarked on
this occasion, vanishes upon a little consideration :
and, there can be no doubt, that others, on the
differences observable in the genealogies as
given of our Lord by Matthew and Luke, on the
different accounts of the calling of Peter, — of
his denying Christ, and the like, had we all the
particulars of each case before us, would also
vanish. Such apparent discrepancies, therefore,
affect neither the veracity nor the inspiration of
the Evangelists ; and are nothing more than would

* Mark v. 23. co-p^aTwi; cy^ei, Luke viii. 42. avrEOi/i/o-Kci'

CVI PREFACE.
be found in the accounts of any two or more
persons, recording the same events in any age
or country. It should be remembered too, that
neither veracity nor inspiration consists in the
adoption of an identity of words. Neither the
Prophets nor Apostles contend for words. Their
object is to present to our consideration things
of mighty import, which they do in the simplest
and plainest manner, soraetiraes adding additional
circumstances, and sometimes forbearing to do
so. The objection grounded on the consideration
of tbe Apostles having been weak in the faith, —
having denied or forsaken Christ previous to their
mission, amounts to nothing. We are told that
they were to be endued with power from on high
for their undertaking; and we are also told that
they received it.*
The objections taken to the doctrine of the
Holy Trinity, from the circumstance of its being
inexplicable, or from the consideration of the
disputes of the Jacobites, Nestorians and others,
must fall to the ground when we reraeraber, that
what God reveals it is our duty to believe, how
ever inexplicable the thing revealed may be.
There are things in nature, of the existence of

Acts, chap. i. 2, &c.

PREFACE. evil
which none doubt, but which all are unable to
explain. The same raay be true of the Trinity.
In the Scripture, we know, God is represented
as the Creator of mankind, and of all things
visible and invisible : Christ as God, the word
of God, the express image of his person, and
as the Redeemer of raankind : and the Holy
Ghost as the comforter and sanctifier of believers.
This has been revealed for our instruction and
encouragement, and it is quite sufficient for us.
We have nothing to do with the disputes of
Christians, whether Nestorians, Jacobites, or the
like ; it is our duty to search the Scripture for
ourselves, and to obey its commands.
Nearly the same may be said, with respect
to the gift of the Holy Ghost. With metaphysics
and the doctrines about a first Cause we have
but little to do in religion. It must rest on
Revelation alone. And Revelation has declared,
that God will give his Holy Spirit to them that
ask him. The authenticity of such declarations
as these, can never be made to depend on our
knowledge or ignorance, as to the manner of their
fulfilment. This we must leave to hira, who is
all-wise, and at the same time all-powerful.
It will not be necessary, I believe, to enter
more particularly into these questions. The
reader, who wishes to do so, may consult the

CVIll PREFACE.

work of Guadagnoli, of which we shall now

give a short notice.

NOTICE OF THE WORK. OF GUADAGNOLI.
The title is, " Apologia pro Christiana Religi
one qua A. R. P. Philippo Guadagnolo Maile-
anensi, Clericorum Regul. Minorum S. Theologies
et Arabicae linguse Professore, respondetur ad
objectiones Ahmed fiUi Zin Alabadin, Persae As-
phanensis, contentas in Libro inscripto Politer
Speculi. Romae, Typis Sac. Congreg. de Prop.
Fide. MDCXXXI. Superiorum Permissu." On
the following page we have the approbation and
imprimatur, and in the next a dedication to Pope
Urban the eighth. The preface which follows
the dedication fills nearly four pages. The body
of the work contains 55/ sraall quarto pages, to
which are added two indexes, one of titles, &c.
the other of things. The following is taken
from the preface " Scripserat devotus Christians
Religionis Professor, ex venerabili Jesuitarum So
cietate, ejusdem Christianae fidei documenta, li-
broque sacra mysteria continenti prsefixerat titulum
Speculum verum ostendens, Libri titulum, et
doctrinam pariter, adrairatus Nobilis quidara Persa,
nomine Ahmed, filius Zin Alabadin, cum Maho-
melo fidem praestaret, nequiens inter antiquas, in

PREFACE. CIX
quibus jacuerat, tenebras improvisi luminis ra
dios sustinere, videbatur sibi, speculum illud, non
de Sole Divinitatis reflexara veritatis lucem in ejus
mentem ingerere, sed potius de tenebris falsitatis
ementitas umbras : unde plura objecit speculo, et,
quasi illud expoliturus, suarum objectionum con-
geriera, Politorem Speculi, norainavit: in quo
universa Catholicae fidei docuraenta evertere co-
natur, praecipue Divinae Trinitatis, et Divinitatis
Christi mysteria, eorum loco substituens Maho-
meti mendacia. Nos autem pro modulo nostro
in praesenti libro nostrae fidei rationem redden-
tes, Apostolorum Principis nitimur obsequi prae
cepto, Epistola prima mandantis : ut simus parati
semper ad satisfactionem omni poscenti nos ratio'
nem de ea, quce in nobis est spe.
Et quoniam a Persis in contrarium allata in
tjuatuor partes divisa objiciuntur, nerape : Prirao
circa Sacrosanctum Trinitatis Mysterium. Se
cundo circa Ineffabile Incarnationis Sacramentum.
Tertio circa Sacrarum Scripturarum auctoritatem.
Quarto circa Alchoranum, ejusque Legislatorera
Mahometum. Propterea in quatuor etiara tracta
tus Responsio disposita est; diverso taraen ordine:
Sacrosanctae enim Trinitatis, et Divinae Incar
nationis, mysteria nequeunt principiis naturalibus
comprobari, sed eorura probatio altius petenda est,
et ex divinis sacrarum Scripturarum testimoniis,

CX PREFACE.
divinisque traditionibus est derivanda. Repositis
igitur ad finem tantis mysteriis, ut fundamenta
jaciantur, quibus astrui possint.
De sacrarum Scripturarum veritate et since-
ritate tractatus praeraittitur : in quo oranes et sin
guli libri, tam veteris, quam Novi Testamenti,
divini esse probantur, auctoritate Pontificum,
Conciliorum, et Patrum : Insuper concessione
tara Alchorani, quam aliorum librorum, quorum
auctoritas apud Moharaetanos irrefragabilis est.
lisdemque auctoritatibus(adjunctis etiam rationibus)
ostenditur, sacras Christianorum Scripturas (prout
Mahoraetani obloquuntur) nunquam fuisse adul-
teratas, idque magis perspicuura redditur inspec-
tione quoruradara locorum, qui prae caeteris Scrip
turarum locis (ratione materia) maxiraara in Mo-
haraetanorum mentibus excitare possent suspici-
onera : et tandem omnes ab eis propositae solvuntur
difficultates. Secundo, agitur de Alchorano, et ex qualita-
tibus Divinae legis Psalmo xviii. recensitis, osten
ditur, propter mendacia, contradictiones, injus-
titias, et caetera in eo contenta, Alchoranum Dei
legem non esse ; sed Mahometi continere impos-
turas. Qui deinde, non Propheta, aut Paraclitus
(prout ipse de se jactat) sed impostor, et seductor
fuisse demonstratur, et simul omnia pro eo a Persis
allata refelluntur.

PREFACE. CXl

Tertio : ostensa sacrarum Scripturarum veritate,
et sinceritate; Mahometi, ejusque librorum falsitater
Christianae Religionis mysteria proponuntur. Et pri
mo sacrosancta Divinarum personarum Trinitas ex-
plicatur, deinde probatur auctoritate Scripturarum,
et (ostensa prius ex Mahometanorum libris et prin
cipiis, quanta sit sacrorum Conciliorura, Sanctorum
Patrum, et aliorum Scriptorum Catholicara fidem
profitentium, circa Religionera auctoritas) probatur
ex iisdem Conciliis, et Patribus. Deinde ostendi»
tur, Mahometum ipsum, quamvis invitura, vi tamen
veritatis tantum mysterium fateri coactum. Et
tandem, Filii et Spiritus Sancti ostensa Divinitate,
reali Trium Personarum distinctione, Spiritum
Sanctum etiam a filio procedere, ad propositas
difficultates respondetur.
Quarto, ostenditur Christi Divinitas auctoritate
Scripturarum, Conciliorum, Patrum, Sibyllarum,
et aliorum. Insuper et Mahometum, et Mahome-
tanos quosdam, etiara nolentes, Christi Divinita-
tem fateri compulsos, vi veritatis cogente. Et post
explicationem mysterii satisfit propositis difficulta-
tibus. In fine tandem veluti in summara quandam
colliguntur argumenta, quibus Mahometani exci-
tantur ad Mahometi abjiciendas iraposturas, et
falsitates : Christi vero amplectandam veritatem,
&c." Having given that part of GuadagnoH's work

CXll PREFACE.
which points out the line of argument taken by
him, it may be unnecessary to make any extracts
from it, because the book is to be found in almost
every large library ; those, therefore, who wish to
consult it, can do so at any time/ We shall con
tent ourselves with offering a few reraarks on
it, and on Zain Alabadin's work, and then pro
ceed with our account of Mr. Martyn's contro
versy. I do not very clearly see why Guadagnoli gave
the title of Zain Alabadin's work Politor Speculi,
the title of the book, from which the foregoing
extracts are taken, being ^ '^'^,f j-«ljUl <-jU^
ajul^Sl i-ij^ iij. "A. book of divine rays in
refutation of Christian error ; " unless indeed he
had only seen an Arabic translation of it, to which
such title might have been prefixed. Of this,
however, I have not the means of judging, as
no extracts are given in the work of Guadagnoli
in the language of his original, whether that was
Arabic or Persic.
It might be suggested, perhaps, that this was
not the work to which Guadagnoli replied. I
should think that scarcely possible, because the
objections in this wOrk are those to which his
replies are made ; and because its date corre
sponds sufficiently near with that of Xavier and
Guadagnoli, to raake it extreraely probable, that

PREFACE. CXlll
this was the work to which he "ave the title of
Politor Speculi. I do not think it will be neces
sary to detain the reader with his replies to the
objections of the Persian writer, as the work itself
raay be consulted by those who wish to follow out
the question. Should it be necessary to prosecute
this subject in future, it would be well to trans
late into the Persian some of our standard books
on the apparent contradictions of the Scriptures,
withPaley's evidences of Christianity, or the recent
work of Mr. Sumner, which is perhaps the best
adapted to Oriental readers. Grotius de Veritate
Religionis Christianae was translated into the
Arabic by the very learned Dr. Pococke ; which
might be circulated with advantage in the mean
time. That work, however, is rather too short,
and could only be considered as a substitute for
a more extensive one.
NOTICE OF OTHER WORKS ON THE GENERAL
CONTROVERSY.
It would be difficult to say how many books
have been written by the Mohammedans on this
subject. In Marracci's refutations of the Koran
we find mention of one Ahmedus filius Abdhol-
haliraus, (p. 26.) who urges several of the argu
ments detailed in these tracts. In Hottinger's
Thesaurus Philologicus (p. 126. Ed. 1659.) we find
h

CXIV PREFACE.
one Ahmed Ibn Edris, asserting that the Scriptures
have been corrupted. In the life of Abdollatif
edited by Mouseley,* page 59, we find that a
tract aoainst the Jews and Christians had been
written by that celebrated author. We find
another cited by Abraham Ecchellensis in Labbe's
edition ofthe Councils. (Tom. II. p. 393.)
In the collection of Mr. Burkhardt, now pre
served in the Public Library of Cambridge, there
is another against both the Jews and Christians, by
j_jxiluJl jJJuJl fp Ali, surnaraed Elraunir, of the
Sect of Shafia.
The principal, and indeed alraost only, argu
ments urged on this question by the Mohamme
dans are also to be found in Pococke's specimen of
Arabian History, pp. 14, 188, &c. which have also
been given in the following tracts in reply to
Mr. Martyn. Other books may probably be found
in the different libraries of Europe : but, as there
is no probability of their affording any thing new
on the subject, we may be excused in not making
the enquiry. NOTICE OF THE CONTROVERSY WITH
MR. MARTYN, &C.
We shall now give some account of the con-

* Oxon. 180S.

PREFACE. cxv
troversy held by Mr. Martyn. It appears from
his Memoirs,* that he left the Bay of Bengal
in January 1811, and arrived at Shiraz in the
June following. After disputing several times
with the Literati of that place, he was informed on
July 3, that Mirza Ibrahim, the preceptor of ali
the Moolas, was then writing a book in defence
of Mohamraedanism ; which appeared accordingly
on the 26th of the same month.f "" A consider
able time had been spent," it is said, " in its pre
paration ; and, on its seeing the light, it obtained
the credit of surpassing all former treatises upon
Islam." The epigraphe to this tract, given in
Mr. Martyn's memoirs, does not occur in the ma
nuscript which has come to my hands ; it is this :
" This was finished by Ibraheera ben al Hosyn,
after the evening of the second day of the week,
the 23 rd of the month Jemadi the second, in the
year 1223 of the Hegira of the prophet. On him
who fled be a thousand salutations ! " There is a
very extraordinary mistake made here, not by the
compiler of the Memoirs, but by Mr. Martyn
himself, whose manuscript now lies before me.
According to the Tables of Gravius, the year
1223, of the Hejira, corresponds to a. d. 1808,

* Page 354. first edition. t Page 401.
h 2

CXVi PREFACE.
just three years before Mr. Martyn had arrived ift
Persia. He should have given, therefore, 1226 of
the Hejira, and not 1223. But there is another
mistake in this date, the 26th of July according
to my calculation must fall on the 7th of the month
Rejeb, and not on the 23rd of the first Jemadi.
Mr. Martyn's date of the completion of the tract
is, therefore, about a fortnight later than the time
of its pubhcation. It is raost probable that he
has, in both cases, mistaken the Oriental dates ;
and, as he kept a journal dated after the Eu
ropean raanner, his European dates are probably
correct. " His answer," says Mr. Martyn's Biographer,
(p. 403.) "was divided into two parts: the first
was devoted principally to an attack upon Ma-
hometanism : the second was intended to display
the evidences and establish the authority of the
Christian faith. It was written in Persian, and
from a translation of the first part, which has been
found, we perceive that Mr. Martyn, ' having
such hope,' used great plainness of speech, whilst,
at the same time, he treated his opponent with
meekness and courtesy, &Cs"
This is not quite correct. Mr. Martyn's
replies consisted not of two, but of three parts,
as the reader will perceive from the following
translations. Nor do they treat of the evidences

PREFACE. CXVll
of Christianity, at least in the sense in which that
word is usually received. Towards the end of the
third tract, indeed, some of the evidences in favour
of Christianity are proposed : but with this Mr.
Martyn's Biographer seems not to have been ac
quainted. It will not be necessary for me to say any
thing on the merits of these tracts : the reader
is at liberty to form his own opinion respecting
them. I can only say, that, in translating thera,
I have endeavoured to give the sense and spirit
of their author without confining rayself to a
merely verbal rendering of the originals. Mr.
Martyn's translation of the Arabic tract of Mirza
Ibrahim, as also of two of his own, I had before
me : but, they are written with so many erasures
and cancels, and are, in other respects, so diffi
cult to decipher, that I raade very little use of
them. I have adopted the same principle of trans
lation in other instances, giving as I conceived
what the author himself would have given, had he
written in EngUsh. If I have erred, in any re
spect, I shall be much obliged to any one who
will take the pains to set me right. I could only
wish such reraarks to be coraraunlcated in the
language ofthe gentleman and the scholar, which,
it is to be regretted, does not always adorn the
pages of our modern Reviews.

CXVIII PREFACE.
Of the reply to Mr. Martyn's tracts by the
Mirza Moharamed of Hamad^n, the Biographer
had probably not heard, I shall therefore proceed
to give the best account of its author, which has
come to my hands. Hearing, a little more than
twelve months ago, that his Excellency Mirza
Salih had come to this country in the character
of Envoy extraordinary frora the Crown Prince
of Persia to his Britannic Majesty ; and, having
raade his acquaintance during a forraer residence
in this country, I addressed a Persian note to him,
requesting he would do me the favour to give
me a short account of the Mirza Ruza of
Hamadan. The following is my note, to which
is appended the Mirza's reply.

TO HIS EXCELLENCY MIRZA SALIH, &c.
Great Coram Street, London.
<_jLJu1 d^iLwi=-j ciJJoib d>L c:^J*^ dsLa-
^yU^ iXJj ii d-'-^l'i <^}j J^ LI ^U; alll i^
iij] b iiij^ f^- u^ ^^^ C^ 'H^3 1*^' '^^
^jL i^fjt fs.] aAs::^'-^l ^ULtll Acl ii ^'L^bu
(.iXi_ jis j]jX^ /»bt!l jlO Jli fLJ\ J-elilj t^ Xii Ij"-^
t.vi0j.«j dSJo-aJ' i^biul iij^ ^li i,^:^.xts~. d>bul jO

PREFACE. cxix
d),»ii3- ii jljjjv<l jXt^ ^j] u^yS'i 'V.^^ ''^iy'3 "-^y
lj<uK jO ^^1 iixfj if]jj] mIj?- i^j o^lj-i jl i^j^
ii d-wJul ^ J-^j e^-il i<t>yw yj^ i,:^]xijjx^
t_jLjl d->:^ jl j;,;^;:^ ^ ^^IjO cWi" ^a.e CJij^Js-
ii j_jilju«.^l i^^^l Jt^ts:* ^jj j».«.si» ljj.« dJfxi-- jJuj>-^l
JCJuUj *iLcl IjifJitW JuiLxo dJ^Lj; ^_1 ^jXiX^a^ J fj_
*LtJlj ob aMj f\i)] ^\j u^j
f J/^J ^^f^ t/jJJ jl
d-ib J.ai ...JuJ aJdaLJl d^ ii
••^^ ^ .lArr ^ ^

TAe Mirza's Reply.
^Jlj~) ]jj 1« LS?"^ CT^^/^^^ uS?"^ d»Uj>- ^bjO
jt.^ ci^n'-jIj^-*^ fi3}>.3 ""^l jl '•'^^l t-?j*-« '^I'^jJ *''v^
d-v«its^ i..sya.^. f>ys. Jxa^ i^y ]j^f- Cjlijl -401 (Jjljl
cJjjJ il^jlc *j.>aJt« <— 'Lsr? JxctsL ^_ Jli iiycj
Jii x^Xcj iiijy- y alll d.-'»'*J altuLi ^Lte- a.LJ..j
t_^ ("yJ-s;) <uLs^j ^/*Ai aj^ ajJl Jax< c>vcJ^
d^bjl iblijic jji c>v«Jwi- jO ^^ ^^1 jlj iOjJ Jj*uv«
i/iujJj.- jMSXi] Ijtfc (^UaLi d.^**^ j^^ i.J<^x>- iliy jm)

cxx PREFACE.
iiyXe yMi JjX ijiiujl] jlo Jii ii ClU-il JbjtUE^i CDtX^j
l.;;^wil i^jj-a^ (J:^*^ J^l i^>XiJL aj.ll t,£^ tulijl
]jfiif^J '^J'i LS^'^J J*^ d-~*^ |*ji* J'i i^J^j
jl c:^-<"^ jl <J?:^'^ lJI^Ij 'V.l'*/:^* C^-'*^*- tJL^_J
j\Sjj ]j]yej ft]j] Cl^.lfijiJ (f>. b LI Al^j.! 1^ ^JaXAJMi,^
Ji*.< jjjjj aokLtJl dub d-v«jui- jO aGjI c:,-bwj J^J^^
i^jfJLiiij ^^l^iJuL jiij Iajw jbj iJuxtJb iij]ii fsij ajJl
jl 'ae jo^ iij^ fy- i^] d-~il ijcL d-:'.V Ifl
. Cl'-x'Ji ^JiX4o- t_JW>il
It will be unnecessary to trouble the reader with
a translation of the first, the object of it having
been already mentioned. The second may be
translated as follows.
Dear Sir,
You have asked rae of the Haji Elharamein,*
the Haji Moola Ruza. He is of the illustrious
of Hamadan, who, during his youth, spent the
whole of his time in the study of the sciences, and
particularly those which may be called Theoretic.
He attended on Ali Shah Boozorg,f and others

* That is, one who has made the pilgrimage to Mecca and
Medina. t It is much to be regretted that Mr. Martyn's Biographer
did not consult some one conversant with Oriental literature
before he printed Boozong for Boozorg, the Munari of Mow-
luwee Room, instead of the Miisiiavi, &c. which disfigure the
Memoirs.

PREFACE. CXXI
whose peculiar study was that of divinity : and
on him he attended for a considerable tirae in the
practice of those things, which are necessary for
the iraprovement of both the head and the heart.
After this he attended on Noor Ali Shah. For
some time he was in the confidential service of the
present king. During the last five years he has
been at Tebriz, the present capital of the empire,
which he has spent in bringing up those who are
destined for the offices of religion. And, as he
ranks, high in the profession of the sciences, his
employment is in teaching them, which is attended
with great success. With the people, in general,
he maintains the character of being polite and
agreeable. And, as he is connected with the
Vizier, he is continually and strenuously era
ployed in redressing the aggrievances of those,
who have no other means of obtaining a hearing,
This is a suraraary of his laudable character, of
which you required to be inforraed.
If I understand this aright, the author of the
last tract is at the head of the Soofees or Mystics
of Persia, that he is a good raoral character, and
high in favour at Court. That he is liable to the
charge of bigotry is, I think, apparent on the face
of his tract, and that he has raore than once ex
pressed himself in a very unbecoming manner is
also clear. His style is, as it will be seen here-

CXXU PREFACE.
after, correct and elegant, while his arguments
are, in most instances, weak and futile. In acute-
neSs and learning he is very far inferior to Zain
Elabadin, and in both, as much the superior of
Aga Acber, another writer on this subject, of whom
we shall have some account hereafter. In ancient
History and Scripture the Persians are neces
sarily very ignorant, the best means they have
of obtaining either being, the fragments found
in the Koran or the traditions : nor is there much
probability of their improving, in this respect, until
they shall possess a good translation of the whole
Bible, with sorae such works as the Connections
of the Old and New Testaraent by Prideaux,
The Connections of Sacred and Profane History
by Shuckford, and some good Commentary on the
Text of Scripture
With respect to the manuscripts of which
the following tracts are translations, those which
contain the four first tracts are written on forty-
five small 24to leaves in the Niskhi hand, neat
ly, but not correctly, written. The first tract is
that of Mirza Ibrahim in Arabic, the three fol
lowing ones are Mr. Martyn's replies in the
Persian. The rejoinder of Haraadani is written in
a very neat Niskhi hand, but incorrectly, par
ticularly in the Hebrew citations, as noticed in
the pages of the translation. The size is octavo.

PREFACE. CXXIU
The text covers 90 leaves very closely written on
highly polished paper. The whole of these tracts
I have copied out for the press, and intend to
print them for circulation as early as circum
stances will allow, with a translation of the reply
subjoined to the translation of the last tract. But
whether the translation will retain exactly that
form and matter, I am not yet quite determined,
and shall be glad to receive any suggestions
likely to render it raore effectual for the end for
which it has been designed. Perhaps it would be
adviseable to add a Section on the discordances
found between the Koran and the Scriptures, — on
the inconsistency of the text of the Koran, and the
like, incorporating at the sarae tirae as rauch ofthe
matter found in Appendix B, p. 124, &c. as may
be found convenient. But this raust stand over
for the present.
Of another manuscript of this controversy, viz.
that of Aga Acber, a notice with sorae extracts is
given at page 22. And again, in Appendix A, at
page 40. It will be necessary here only to say,
that this MS. is neatly written in the Niskhi hand
on fine blue paper. It is of the 12rao. form, and
covers about 70 leaves not very closely written,
with remarks occasionally occurring in the margin.
The style is neat, and in some instances florid.
The matter which it contains, however, as may be

CXXIV PREFACE.
seen from the extracts given in Appendix A, is of
the most trifling and ludicrous description : and,
as it has already been reraarked, is as rauch infe-'
rior to the work of Haraadani, as that of Hama-
dani is to the work of Zain Elabadin. A book to
which occasional reference has been made in the
following pages is, the Kafi of Kuleini ; and, in
one instance, a commentary upon it has been
quoted. This book, according to the author of
the Dabistan, is of high authority among the sect
of the Shiah, which prevails in Persia. The words
of the author of the Dabistan are, ii ^i <_>U^j
dfljJb iy jjwjjj' |_5^:>K11 <-r'3^. ^y J*.*^ fLJi] ix
. d— =1 alJj ^jjii y JajJ:^ Jul iiif f " The
book entitled the Kafi, which was published by
Mohararaed Ibn Yaakoob Elkuleini, contains the
three sciences." This he mentions as a book to
which the Shiah have constant recourse, as con
taining the rules by which they can determine the
mind of their Prophet, either by tradition, the ex
press text of the Koran, or by investigation. The
copy which I have used, consists of about a
thousand leaves of large quarto, correctly and
elegantly written. The language is Arabic; the
style pure and perspicuous. To those, who wish
to make themselves acquainted with the opinions
of the Shiah, this book is almost invaluable.

PREFACE. CXXV
Whether there is another copy of it in England
I know not ; that which I have used was lent to
me by a kind friend, Jonathan Scott, Esq. of
Shrewsbury, Author of raany valuable works on
Oriental literature, to whom I owe almost every
thing with regard to my Oriental studies.
The Commentary is incomplete, not extending
to a fourth part of the matter found in the ori
ginal work. It contains, however, much valuable
information on the tenets of the Shiah, and sorae
good grammatical reraarks on the text of Kuleini.
These are books which it is almost indispensable
should be studied by Missionaries. And it would
be adviseable to print sorae pretty large extracts
from them for that purpose.
The Dabistan, the Habeeb Alasayar, the Rau-
zat, Assafa, the Hakkul Yakeen, and other books
occasionally mentioned, are too well known to
need any description here. For an account of
the work entitled d>li>j*j Definitions, the reader
is referred to the tenth Tome des Notices et
Extraits des MSS, de la BibUotheque du Roi,
where he will find all he can want on its use and
character, from the pen of the learned M. de Sacy.
The copy I have used is one of the two found in
the : collection of Mr. Burkhardt, in the Public
Library of this University. It would be a great
advantage to the student of Oriental literature.

CXXVl PREFACE.
if some one who has sufficient raeans and leisure,
would collate the copies of this work, and print
a correct edition of it, with such additions and im
provements in notes, as his own experience might
enable him to give. This would be an excellent
supplement to theKamoos, in which we find scarcely
any of the terms used in the different sciences.
Having stated every thing that occurs to me
as necessary, with reference to the manuscripts,
&c. to which recourse has been had in compihng
the following work, I now take the opportunity
of presenting my sincere thanks to the Right
Honourable Lord Teignraouth for the trouble
he was so good as to take in raaking enquiry
after the MSS. relating to Mr. Martyn's contro
versy, and to Sir Gore Ouseley for his kindness
in lending thera for the purpose of being trans
lated and published. I have also to thank the
Rev. Mr. Siraeon for the rainiature from which
the portrait of Mr. Martyn has been engraved
for the present work. There is indeed another
portrait published, taken from a painting made
in India, and which is now to be had at the
booksellers; but, as the present one was taken
before Mr. Martyn left the University, I thought
I should be justified in endeavouring to perpe
tuate the likeness at that period.
I have now to apologize for the length of

PREFACE. CXXVU
time which has elapsed during the progress of
this work through the presfe. Much ill-health,
official duties, and some previous engagements,
have been the cause. In future, perhaps, I may
be able to contribute soraething more on this sub
ject : and, if I can do so, in a way likely to ad
vance the glory of God, and the good of man,
I shall not shrink from the task.

CONTENTS.

It HEFACE, Preliminary Remarks  Page i — v
Notice of Xavier's Persian Treatise on the Christian Religion,
with extracts from it  v — xli
Notice of a Reply to Xavier's work by Zain Elabidin, a Persian
Nobleman, with extracts from it  xli — ci
Remarks on the Extracts from Zain Elabidin's work . ci — cviii
Notice of the Rejoinder of Philip Guadagnoli in defence of
Xavier's work . .  cviii — cxiii
Notice of other Works on the general Controversy, cxiii- — cxiv
Notice of the Controversy with Mr. Martyn  cxiv — cxxii
Notice of the MSS. &c. used in this work  cxxii — cxxvii

TRANSLATIONS OF THE CONTROVERSY WITH MR. MARTYN.
Translation of the Arabic Tract of Mirza Ibrahim in defence
of Islamism  Page 1 — 39
Appendix A, containing an Extract from the Tract of Aga
Acber, on the Miracles of Mohammed  40 — 69
Notes on the same  69 — 71
Additional notes referred to in the preceding Extract 72 — 79
Translation of Mr. Martyn's first Reply to Mirza Ibra
him  ,.  80—101
Translation of second ditto  102—123
Appendix B, referred to i;i the preceding Tract . . . 124 — 138
Translation of Mr. Martyn's third Tract in reply to Mirza
Ibrahim  • • ¦ 139— 160
i

CXXX CONTENTS.
TRANSLATION OF THE REJOINDER OF MOHAMMED RUZA OF
HAMADAN IN REPLY TO MR. MARTYN.
Preliminary Remarks  l6l — 164
The Preface, in which is shewn the necessity of having the
mind free from Doubt and Scepticism, &c  164 — 165
Section 1 . On the necessity of Benignity, and a disposition to
pardon, in the character of the Deity  166 — 191
Section 2. On the Padre's (Mr. Martyn's) replies to Mirza
Ibrahim  191—260
Section 3. In refutation of the Principles of the Padre as
exemplified in another of his Tracts  260 — 269
Section 4. On the Passages which relate to Mohammed which
occur in the Pentateuch  ,  269 — 280
Section 5. On Passages occurring in the Prophecy of
Isaiah  280—300
Section 6. On certain Passages occurring in the Book of
Zephaniah  301-302
Section 7- On the Revelation of the Hebrew Child 302 — 326
Section 8. On those Passages of the Gospels which relate to
the coming of Mohammed, &c  326 — 450

THE QUESTION RESUMED -3% THE TRANSLATOR.
Prefatory Remarks  451 — 455
Chap. I. The Principles adopted by the Mohammedans
shewn to be false. Others proposed on which reliance
may be placed  455 — 473
Chap. II. Section 1. Examination of the Question, Whether
any corruption of the Scriptures took place during the
Babylonian Captivity  474 — 480
Section 2. The Question examined, Whether any corruption
of the Scriptures took place soon after the Birth of our
Lord. The nature of the Arguments drawn from a con
sideration ofthe different Versions stated, &c . . . 481—516

CONTENTS. CXXXl
Section 3. The Opinions of Dr. Kennicott and others on the
general corruption of the Hebrew Scriptures examined.
The testimony of Capellus as to the Versions. The princi
pal varieties discoverable in the MSS. do not affect the
general declarations of the Scriptures on points relating to
Religion  516—533
Chap. III. The usual definitions of Miracles difficult of
application in our present question. The Statements of the
Scriptures on this subject, the surest criteria by which any
one might be known to be a true Prophet : namely, the
prediction of future events, in support of doctrines con
formable with those already revealed. Mohammed's Claim
tried by these criteria. Some statements of the Moola
considered and refuted  533 — 548
Chap IV. Man's general Character as detailed in the Scrip
tures. The provisions both temporal and spiritual provided
for him by his Maker. Objections of the Mohammedans
answered, &c. with some Remarks on the whole 548—584

ERRATA.

Page
Line
Read
Page
Line
Reaci
viii
16
to help, &c.
X
3
Asylurri
Ib.
15
e^.^
xi
28
fj\^j
xii
3
Xij]xXc
Ib.
8
ui^^
xiv
22
^\tkjX^
XV
16
iij]XX4J
xvi
25
counsel
xlv
11
jL^
lx
18
second and third
Ixxxvi
17
]x^
xciii
2
cxii
7&11 Eldbidin
cxvii
3
Ib.
4
this last tract
52
4
^U..!U
Ib.
24
60—62
14—4
iiyf
62
6
j)
64
23
^3J
m
4
LlijJu^]
75
17
^J
lb.
29
u-^
108
7
y^^
Soofee-s
121
18
would have done
139-141
3—27
164
9
two tracts
254
22
Kamoos
260
28
Tract II.
301
2
occurring
349
16
'i^]
374
22
the ascribing
433
26
^^
481
18
We shall
570
4
Soofeeism
Notula addenda p. vi [Preface.)
Xavier, it should seem, came to Lahore during the reign of the
Emperor Acber. We are told at page xxiv, that he left Goa at the
request of the king. If I am not mistaken, the letter which brought
him from Goa is preserved among the letters of Abul Fazl, and, in
the copy of that work which I possess, it is the seventh from the
beginning, commencing with CJ-os.- iiX) lUi im\xlx ifx>
&C. C-wJljj *(UiX.tf J ijjXoM JmjO,*^ ii ^JxAs- Jilijlj
Page cxviii. It appears from page 223, that the Rejoinder of
Mirza Ruzi was written A. H. 1228, i. e. A. D. 1813, the year after
Mr. Martyn's death.
TRANSLATION OF
THE ARABIC TRACT
OF

Xn the name of the corapassionate and mer
ciful God.
Praise be to God the Lord of created beings,
and benediction and peace upon the person
chosen for his Messenger, and particularly upon
our Prophet Mohammed the seal of Prophets
and Apostles, and upon all his posterity and
corapanions. — But to proceed ; since a certain
Christian Priest has requested me to set down
the proofs upon which I rely respecting the
mission of our Prophet Mohammed after Christ
(upon our Prophet and upon him be peace) it
became my wish to write the following pages,
hoping they may be of advantage to him, or to
others who are in quest of the truth : and should
he think proper to reply, it is hoped he will
refrain from a mere strife about words, which is,
at best, but the offspring of folly : * " for God

Sale's Koran, Vol. II. p. 5,
A

directeth whom he pleaseth into the right way."
And may he grant to both him and us a disposition
to justice, as well as an aversion to prejudice
and mere dispute.
I say then (and from him 1 ask assistance)
that the reality of a prophetic mission cannot be
established, in the estimation of those who are
not Prophets, but by the production of a miracle*;
that is, by an effect exceeding common expe-
* This definition of a miracle is also given in the t_>U^
(jy Uj j«Jol- or, look of dejinilions, thus : ^f. ^\ J •^s^^''
l^ XjH 'iyji] i^y^<^. '^jf^ i'jU.Jlj jXs^] f iLxcb ioUU
illi ^ Jj..ij ij] j_jCj1 ^ JJ^ jUal. " A miracle is an
event exceeding experience, calculated to excite men to virtue
and happiness, accompanied by a claim to prophecy : the object
of which is to afford proof of the truth of one, who says that he
is a Prophet, being sent from God." But, as there are other
miracles spoken of occasionally by the Mohammedans, it might
be proper to notice them in this place. In the same work we
have the following account of them, jj^ 3^ ^ > ijifi]
^fi^ 1' Loi isjjJJl Ljyi'^ uf^ y^ u^^ Jj^ ^ '^'^^
]jjf-o ^f), Uj ^-|^'^j^l ^JJio .^ILall J.^'^]j f*Sh ^}/^
I'uS^ iv)'^. ij-xi] |_j.£iXj. " Elkardmat (or a wonder, as
I shall translate it wherever it occurs in this work) is the
production of an event, exceeding common experience, by sorae
person who makes no claim to prophecy. But, such extra
ordinary event, brought about without faith and good works, is
called Istidraj (or prodigy) : but that which is accompanied by
a claim to prophecy is a miracle." This has been cited by
Pococke, Specimen Hist. Arab. p. 191.

3
rience, corresponding to a claim of prophecy
made, and accompanied by a challenge to pror
duce the like.*
It is not here intended to dwell upon the
propriety of this definition ; but to proceed to
shew, that the question at issue raust be deter
mined by three considerations. First, that it be
known, that this extraordinary event, upon which
the miracle is founded, be not necessarily con
fined to any one art or thing exclusive of others ;
but only, that every thing which man, considered
merely as such, cannot perform, may constitute
such extraordinary event, whether it be brought
about by art, craft, sound, writing, or any thing
else, provided that no other can do the same.
Such must be the extraordinary event. In the
next place, it must be accompanied with a chal-

* i_fASrlj (j« Ji.cJt. The latter of these words, which is
rather of unusual occurrence, is thus explained in the Ji
Jli xJi ijy]y j] ^ ii ^fi ij^^y^ 3"^ ls*^ J^ 'r^'^^ -oUUl
iiy~ Js^, lijM iJJLt^ \ij ^jji i. e. ^Xsd is the requesting
some one to do something equal to what has been done by
another, or to confess his inability to do so. Again in the
Soorah, ]j f.ai. (jJulj^ {J^Xj ijSji j<i ^<if i^y^y lJ'^^
JLoo- iULcj. i.e. i^Xsi, To do something equal to another
in any affair : also to challenge any one, and to endeavour to
overcome hira. A 2

lenge to produce the like. It is then a miracle ;
otherwise, it is only a wonder.
We have said, that such extraordinary event
is not necessarily confined to one thing, ex
clusive of others; since the proof (as to its
constituting a miracle) does not depend upon
particularity, in which case preference would be
absurd. Besides, we see a great variety in the
miracles of the Prophets, whence we raay infer
that particularity was excluded. And indeed, the
question itself rests upon grounds entirely dif
ferent. In the second place, it may be observed, that
the knowledge of the event in question being
a miracle, depends on two considerations. One
of which is, that the person himself (who is
desirous of obtaining this information) be of the
art or calling, (to which the miracle naturally
attaches itself) as, for example, that he be a
magician, as it respects the miracles of Moses :
or, that he be a physician, with respect to the
greater part of the miracles of Jesus: or, that he
be skilled in the science of music, as it respects
the miracles of David*. And the second is, that
this knowledge be obtained by the instrumentality
of those who are skilled in such art; that is, that

* See Sale's Koran, Vol. II. pp. 155, and 276-7, and
the Notes, Marracci Prod. Part IV. p. 107.

he (who brings about such event) be not a magi
cian, from the attestation of persons skilled in
magic, and from their denial that the event in
question can be brought about by that art. Such,
for example, as the turning of a rod into a ser
pent : so that it be known that this is a miracle
and not magic; — to the magicians, in the first
place, from their knowledge of magic ; and to
others, in the second, from their confession that
it has not been effected by that art; provided
their number be such as to preclude the possi
bility of conspiring for the propagation of false
hood. But, losing sight of both these considerations,
how could the difference possibly be known?
Since any person, ignorant of magic, would
suppose every miracle to be mere magic; which
indeed can only effect a change in the forms of
things. And, in like manner, any one ignorant
of physic would refer every miracle to its opera
tion ; which, again, is nothing more than the
science of affecting other bodies. And thus,
should any one have the power of bringing down
the 'Heavens to the Earth ; or, on the contrary,
of elevating the Earth to the Heavens, there
would be no possibility of persuading such
that this had not been effected by art. But any
Magician or Physician would, without the least
difficulty, determine that such an event was a
miracle, and not the effect of either magic or

6
physic. And, further, should such a number of
Magicians or Physicians as would preclude the
possibility of their conspiring for the propagation
of falsehood, join in attesting the same thing,
assurance would be obtained to the same effect.
Now, the first of these raethods of obtaining
assurance on this point, is not more satisfactory
than the second : but, in fact, each has a force
peculiar to itself. Por, in the first case, assurance
being obtained without the intervention of an
other, the result should seem more satisfactory
than in the second. But in the second, as
assurance is obtained by the concurrence of so
many as to preclude the possibility of their con
spiring for the propagation of falsehood, we
have a more satisfactory i-esult than in the first.
The assurance then, of those who are neither
Magicians nor Physicians, as it respects the
missions of Moses and Jesus, is necessarily ob
tained by the second method. And, when we
know that the Magicians and Physicians con
curred in attesting, that what had proceeded from
Moses and Jesus was the effect of neither magic
nor physic, we obtain assurance of the reality of
their missions. But, were we not sure of this,
we might suppose the one to have been a
Magician, the other a Physician, just as we
now believe them to have been Prophets. Be
sides, had not the Magicians first believed in
Moses, after contemplating the miracles he per-

formed, the judgment of God could not properly
have fallen upon Pharaoh ; nor could he have
become the object of divine punishment, either
in this world or the next, in consequence of his
refusing to believe in the miracles of Moses ;
because they must have appeared to him as the
effects of mere mao:ic. But when the Masricians
themselves first beheved, the judgment upon
Pharaoh was just : because good sense could not
have supposed that they conspired in attesting
these miracles, with a view to the propagation
of falsehood. And hence Pharaoh became a proper
object of punishment in both worlds*.
In the third place, it should be remembered
that it is not usual with God to permit the per
formance of miracles by the Prophets to absolute
sufficiency, as noticed in the first place : for if
this had been the case, it would have followed,
that the Prophets must have wrought miracles for
every individual according to his own art or
calling; and hence, the miracles of Moses would
have effected the Magicians alone: — those of
Jesus, the Physicians. And as these Prophets
were sent to others besides the Magicians and
Physicians, they must have wrought miracles for
the satisfaction of every scientific person, refer-
rible to his particular science. But this has never
been the case : and hence we are assured, that

* See Sale's Koran, Vol. II. p. 138. &c.

God did consider as sufiicient, the manifestation of
such miracles by the Prophets, as would produce
conviction, whether known to be such immedi
ately, or mediately by the intervention of the
learned, raaking no difference, as it respected
the object of such mission ; which was, that it
should be known that he who perforraed such
act was a Prophet, and not a pretender : and that
what he did was a miracle, and not the effect
of art or profession.
Now, there can be no doubt, that, for the
most part, the knowledge of any miracle's being
real is to be obtained by the means mentioned in
the second place: and hence will appear the
necessity, that the miracles performed by every
Prophet should be referrible to such art or science,
as was known and practised in his times ; which
was actually the case in the instances already
mentioned. The miracles of Moses, for example,
were such as to be referrible to the art of magic,
on account of the prevalence of magic in his
tiraes; and because the real difference between
his rairacles and magic would be known to the
Magicians from their knowledge of magic ; and
to others frora the confession of these learned
men : and hence, the declarations of God became
binding upon all, whether learned or unlearned:
contrary to what would have been the case had
not magic been then generally known ; and in
which it could not have been ascertained that such

9
performances were miracles and not raagnc, so
as to have tended in any measure to the establish
ment of his mission.
The same might be said, with respect to the
miracles of Jesus. But if you invert the order
of things, and ascribe the miracles of Moses to
Jesus, and vice versa, you will perceive that they
will be useless to both ; and utterly ineffectual in
raaking their missions binding upon any one ;
contrary to what was really the fact : in which
case the declarations of God could have been
binding on no one.
These things then being premised, we now
affirm that there appeared an Arab among us, who,
making a claim to prophecy, proposed as his
miracle the production of a certain written com
position, and then asserted that mankind were
unable to produce the like, by any effort of
rhetoric, or any thing else. And since we
have shewn, that a rairacle is not necessarily con
fined to any one science, to the exclusion of
another, provided it be such as coraport with
the dignity of a Prophet, there can be no im
propriety in his making this the miracle, upon
which he would establish his prophetic raission.
And since we have also shewn, that an assurance
of the reality of the rairacle is to be obtained either
from a knowledge of the science, &c. to whicb
the alleged miracle is referrible ; or, by the
attestation of those skilled in such science, that

10
it is impossible to produce the like. And as we
have also shewn that an absolute sufficiency in
the assurance of inability is not to be expected,
as laid down in the first place; we now affirm,
that the mission of Mohammed has been esta
blished with the Arabs, Persians, Turks, and the
inhabitants of Dailam*. With the Arabs, on
account of their knowledge of the Arabic lan
guage, and of the science of eloquence. Had
therefore his production originated in this science^
they could have produced its equal. But they
have not, notwithstanding the great numbers of
their orators and preachers, and the prevalence
pf these professions, at that time : to which raay
be added, the extreme enmity they would exercise
towards him, as is always the case, when such
claims are advanced. His mission too is esta
blished with others, by the confession of the
learned among the Arabs (numerous as they
were, and extensive as were their territories) of
their utter inability to produce the like. So that,
in fact, no one of them, during the space of
twelve hundred years, has yet produced the like,
notwithstanding the continued allegations of the

* Dilem et Beilem, Province du Royaume de Perse, qui
s' etend le long de la cote meridionale de la mer Caspienne,
^ laquelle eUe a donne son nom; car on appelle en Persien
cette mer, la mer de Dilem, aussi-bien que la mer de GiorgiSn,
et la mer de Ghildn. D'Herbelot. Bib. Orientale.

II
preachers of Islamism, that the Koran holds out
a challenge to all. Now, in the raatter of a pro
phetic mission, nothing less than assurance can
be admitted as of any weight : and therefore,
assurance is of the first importance. But as
surance has here been obtained in the most
satisfactory manner: namely, from the inability
of men to produce the like; just as the claim
had been made by Mohammed; his raission has
therefore been thus established with those also,^
who were not Arabs.
Nor can it be said, that he laid claim to
inimitability in sciences long ago forgotten ; but
in the sciences of eloquence as taught in the
Arabic language. We, bowever, who are Persians
may disregard such a conclusion, with respect to
ourselves ; for we may answer, that we are
unacquainted with the subtleties of the Arabic
language, just as any individual might be of
physic, and the sciences which it comprehends.
It might then be rejoined that it is possible too,
that what Jesus did by way of challenge : viz. his
curing the leper, the raan who had been blind
from his birth, and raising the dead, might also
have resulted frora his knowledge of physic, and
not from the power of working miracles; and
that the circumstance of others. not having done
the like, cannot be construed as sufficient to
refute this supposition, as he might have been
the raost skilful araongst them ; and that no other.

n
on this account, had sufiicient ability to oppose
him. In the same manner, may the rairacles of
Moses be met; and thus both their missions
still be questioned, notwithstanding all they did.
Which is absurd ; for their miracles were mani
festly intended to establish their missions with
all. We answer, in the second place, directly,
that the object of these performances was the
establishment of prophetic missions ; and for the
assurance that they proceeded from God, and
not from huraan proficiency.
This assurance is then to be obtained from
an acquaintance with the sciences of eloquence,
which must be founded upon a knowledge of the
elements of language, just as it is from the
unanimous confession of the learned ; viz. that
it is a miracle, and not the effect of eloquence
alone : — an assurance, in which there can remain
ho doubt; and no less convincing than that of
the miracles of the other Prophets. Nay, it is
raore so ; for the impossibility of imitation is now
just what it was at the first performance of the
miracle,, on account of its perpetuity, and ils
utter incapability of decay*. And further, it will
for ever remain just what it was at the first
propagation of Islamism, contrary to the cha
racter of the miracles of other Prophets, of which

* This argument is to be found in Pococke's Specimen Hist.
Arab. p. 195. and Marracci's Prod. Part II. p. SO.

13
we have now nothing remaining but mere rela
tions, as Moses or Jesus, for instance, did this
or that ; or it is thus preserved by tradition. But
no relation can have the evidence of an eye
witness. The rairacles of other Prophets, more
over, in addition to their want of evidence, as
already noticed, when compared with that of the
Koran, will by length of time become less and
less convincing ; because in process of tirae any
relation must become less impressive. But the
miracle of the Koran, on the contrary, will, in
process of time, become more so, because the
learned who have confessed their inability to
produce the like, will have been raore nuraerous,
though the miracle itself will remain exactly what
it was at the first : and the conviction of its
being a miracle will thus become more powerful.
Hence will the mystery be explained, why this
Prophet was, to the exclusion of all others,
termed the seal of prophecy : because, as the
evidence of their miracles is daily becoming
weaker, a time must at last arrive, when it will
fail of affording assurance, that they were miracles
at all ; whence would arise the necessity of the
mission of another prophet and other rairacles,
"lest men should have an argument of excuse
against God after the Apo.stles had been sent to
them*:" contrary to what is the fact, as it respects

Sale's Koran, Vol. I. p. 117.

14
this Prophet and his miracle ; which will remain
to the day of judgment, not only what it was at
the first, but more convincing. And hence there
will be no necessity for another Prophet, or for
other miracles to all eternity.
Nor is this miracle like the miracles of other
Prophets ; for he who should assert his own
ability to produce the like, might be compared
to any one, who should be absurd enough to
hold the possibility of imitating other miracles,
which he himself had witnessed : nay he would
be more so, as has already been shewn. And
hence will also appear the necessity, that the
miracle of the last Prophet should consist in
written composition, and in nothing else; be
cause it is necessary that it should be permanent.
Now any thing which is intended to be perma
nent must be of this specific description, every
thing else being subject to decay, and therefore
unfit to constitute his rairacle. From this con
sideration we may also see, why his rairacle was
of a kind different from those of other Prophets ;
and why this miracle would have been unsuitable
to them ; for otherwise they must have been the
seals of prophecy. And, in like manner, would
the miracles of other Prophets have been un
suitable to him; for, in this case, he could not
have been the seal of prophecy *. " Observe

Alkoran Serv. 59. Sale, Vol. II. p. 415.

\5
therefore ye who are endued with perception;"
for the decision of God is in full force against
you, till the day of judgment.
The utmost that can be urged in reply must
be, that we may not know that the learned among
the Arabs did concur in confessing their inability
to produce the like ; which is, in the first place,
absurd ; because it may also be urged, that those
who were unacquainted with magic or physic,
raay have said that they too were ignorant of the
concurrence of the Magicians and Physicians in
confessing their inability to produce the like, with
respect to the rairacles of Moses and Jesus. And
in the second place, any one, who can come to
the conclusion, that such concurrence was not
feigned for the purpose of propagating falsehood,
cannot require a more satisfactory raethod of
assurance than such concurrence ; and which was
deemed quite sufficient for our ancestors. Now
as this knowledge is to be obtained by little
research, it is the duty of every one to enquire ;
in order that he may obtain the necessarj'^ as
surance ; and this he ought to do, although what
has been said raight appear to hira to be far
removed from the truth. The wrangling disposi
tion of the Arabs was, we know, raore apparent
than the mid-day sun ; and the challenge con
stantly held out by the learned of Islamism to
produce an equal to the Koran, is more certain
than that yesterday is past. Notwithstanding this

16
the Arabs agreed in believing in Mohammed, and
on account of this very miracle. If this then be the
case, how can any one continue longer to doubt,
or refuse to place his faith in Mohammed and
his miracle? " Place your confidence in God,
therefore, that you may become happy*."
Again, the miracles of Mohararaed are con
versant about subjects purely intellectual, and
directed to those who can coraprehend such sub
jects ; while, on the contrary, those of Moses
and Jesus had respect only to objects of sense,
and were directed to those who were conversant
with such objects. And, generally, their rairacles
would have had no force had not the generality
of people been raore conversant with the objects
of sense, than with those of intellect. Now
there can be no doubt, that the better informed
form a much higher estimate of miracles purely
intellectual, than they can of those which respect
the raere objects of sense. The miracles of the
forraer Prophets, therefore, would have more force
with the vulgar; those of the last Prophet with
the better inforraed.
The miracle of the Koran is therefore esta
blished several ways, in reference to the rairacles
of other Prophets ; and should not this satisfy the
unreasonable deraands of some, who still require

* The last verse of Chap. III. of the Koran. Sale, Vol. I.
p. 87.

miracles like those of the former Prophets, 1 can
only say; "These are they who would change
the better for the worse ; from such it is best
to turn away." But should the Prophet* turn
from them, leaving them and their object to the
will of the Almighty, no blame could be attached
to him ; since they may be compared to those
who ask for light at noon-day. But the truth is,
their object is nothing but perverseness and con
tumely even against God. And, further, should
he grant them their desire, still they would
neither believe nor follow him ; but go on to
make greater and greater demands. Now as no
real advantage could accrue from the granting
of such requests, no sensible raan would ever
think of complying with them, much less would
he who is infinitely wise and good.
In the third place, we shall descend to par
ticulars. Losing sight then, of the second and
third considerations, we have no hesitation in
affirming, that the first is sufficient. We say,
therefore, there can be no doubt that a rairacle
is not necessarily confined to one art or thing,
to the exclusion of others ; but that every thing ^
which another person cannot effect, provided it
be accompanied by a challenge to produce the

* Allusions to passages in the Koran, Chap. II. v. 60-
VI V. 67. B

18
like, is a miracle. Now there is no doubt that
Mohammed made a claim to prophecy ; and that
he produced a written composition, which he
aflSrmed could not be equalled. Those then, who
were not skilled in sciences of this kind, and not
able to perceive wherein the miracle consisted,
would not be bound to receive it; and hence,
his mission could not affect them. But when he
produced that which the Arabs could not; and
they confessed their inability to do so, the reality
of his claim was made out ; and his mission
established with the Arabs by virtue of this
rairacle*. And, again, when his mission was
established with them, it was, at the same time,
established with all other nations, from the
consideration of this text. " We have not sent
thee, but to all mankindt." The sarae may
be shewn from other passages, in which it is
plainly declared, that it is the duty of all to follow
him: and no one will suppose his word to be
false, after the reality of his mission has been
proved in general.
Again, it should be observed, that waving

* It is a little unfortunate for this conclusion, however,
that some of the Arabs have confessed, that the Koran could
not only be equalled, but surpassed in elegance. See Marracci
de Alcorano, p. 44 — 5. And that this has been done, no one
will doubt, who can read the Makamdt of Haraad4ni and
Hariri. t Surat 34. v. 28. Skle, Vol. II. p. 280.

19
the two last considerations, there will be no
possibility of establishing the mission of any one
of the Prophets with mankind in general, except
in this way : namely, that what they have
revealed, and received credit for, should again
be established by some subsequent revelation,
which must also be generally received, and thus
must the mission of the former be established by
that of the latter Prophet, however difficult that
may be.
Nor let it be said that the concurrence of
the generality of the Arabs, as to the impossi
bility of producing an equal to the Koran, was
unknown ; or, that their concurrence in what
they believed, is of no value, because, we may
not know that they have spoken the truth.
For in this, as in a former case, we reply,
first, by shewing the absurdity of such a sup
position, thus : Then was the agreement of
the Magicians and Physicians respecting the
miracles of Moses and Jesus unknown ; and
the accordance of those, who believed in those
two Prophets, useless. And secondly, directly,
that their agreement, in the estimation of those
who believed that they had not conspired for the
propagation of falsehood was sufficient, however
few they might have been : since the object in
view was, to obtain an assurance, that no one
could produce the like. When, however, we
have come to the conclusion that the Arabs did
B 2

20
not conspire for the propagation of falsehood, we
can then also come to a conclusion from the
revelation itself, as to its authenticity, which will
be drawn from the numerous predictions of future
events which it contains, and which every atten
tive reader of it must observe.
It will, moreover, be of no small weight in
establishing the divine origin of the Koran, to
contemplate the mysteries and scientific subtilties
which it contains, and the precepts founded
thereupon: — to consider also its fundamental
laws, the object of which is, the glory and praise
of God, obedience to him, conversion from the
love of the world, and an ardent desire for the
enjoyment of that which is to come. Nor is there
any other way to come to God, but this. So
much for the miracle which Mohammed wrought
for the foundation of Islamism.
But as it respects his other miracles, whether
performed on animate or inaniraate beings, whe
ther great or sraall, they almost exceed enumera
tion, so that some of the Doctors of Islamism
have computed them at four thousand four hun
dred and forty. Others have held, that the more
reraarkable miracles amounted to not fewer than
a thou.sand, some of which are almost universally
accredited*: as his dividing the raoon into two

* y]jji] iXs- \^axi j-JjiJ- As it is of the utmost im
portance clearly to understand the technical terms used by
the

21
parts, the singing of the gravel in his hand,
the flowing of the water from between his fingers,
the Eastern Theologians, the insertion of some remarks on the
above phraseology may perhaps be allowed. Pococke, I think,
has entirely misunderstood it. In his Specimen Hist. Arab.
occurs this passage, (new edit. p. 16.) iX& i]jj ijjj J UJj
Ji ii\i>.f[ Jjo-j ft crJju Uj! Jj J]jji] J^ 4-V,l/«il
]y^ii]j ff] fj^ ijyj c:.jUj1 ^ ^^yxAJI] ^ Ui*II jUIcl
.UtfjUJ l^' ,,jxA ij'i JsPi] <UJ. Which he thus trans
lates. At cum non ad eum numerum pervenerint qui haec
narrarunt, ut frequenter facta prodantwr, sed ut semel patrata
recenseantur, innituntur magis Islamitarum docti, ad pro
phetiam ejus confirmandam, uni Alcorano; in quo ipso hoc
pro miraculo habent, quod cum conati sint eloquentissimi
quique ei par aliquid elaborare, &c." Which is erroneous in
more instances than one. In page 195, Pococke has given in
his note an explanation of the word j]y, which has been
taken from the cjli) ytJ3t <_.>U^ which is this, Jis-'l j]y\]
jyi] . (_}JJ3\ fs- f^]ji jj-^. ^ />}i ^^^ f-^ c;:^Ull
(explicante Al Kassaio) est. — Narratio constanter tradita ah
hominibus quos nemo suspicetur in mendacium conspiraturos,
scilicet i*pJil (ut idem alibi loquitur) ob multitudinem eorum.
I very much doubt whether this too has not been totally misr
understood by Pococke. The literal translation of the defini
tion is this, j]yiii] '* tm account established by the confession
of a people, who are not supposed to have conspired for (the
propagation cf) falsehood. On account, as he has truly
added, of their number. The other miracles, which are
opposed to these, are those which are said to be related
.jU.i!l Jjo-! ffi. i. e. by individual narration. The first,
therefore, are "those which have been related by a number suffi
ciently great to make it probable that they are true, the second
tare those which have not been so gener,illy received : and not

99

the animals addressing him, and complaining
before him, his satisfying a great multitude with
a small quantity of food, and many others t- But

as Pococke has said : " ut frequenter facta prodantur, sed ut
semel patrata recenseantur. It should be remarked that in
page 198 of the Specimen, the word JUjU is properly trans
lated. The other part of the passage already cited, to which
allusion has been made as to its inaccuracy, is this : " quod
cum conati sint eloquentissimi quique ei jiar aliquid elaborare,
&c." This, I apprehend, has happened from a misunderstand
ing of the word i_giXsi> the meaning of which has already been
given. The translation should be. For in it (i. e. the Koran)
they assert rests the impossibility of imitation: because he
challenged the most eloquent to oppose it (by producing an
equal) but they were unable to produce even one chapter like
it. This has been noticed to shew the necessity of understand
ing the precise import of the technical terms.
+ For a good account of the principal miracles ascribed
to Mohammed, see Marracci's Prpdromus, Part II. p. 30, &c.
See also Pococke's Specimen, p. 192.
In Mr. Martyn's Memoirs, (1st edition, p. 411.) we have
the following account of a book, which it may be necessary
to notice. '' Amongst the others who came and sat with
us, was my tetric adversary, Aga Acber, who came for the
yery purpose of presenting the Minister with a little book
he had written in answer to rnine. After presenting it
in due form he sat down, and told me he meant to bring
me a copy that day — a promise he did not perform,
through Seid All's persuasion, who told him it was a per
formance that would do him no credit. Aga Acber gave
me a hint respecting its contents, namely, that there were
four answers to my objections to Mahometans using the
sword." (This I apprehend should be, " to Mohammed's
using the sword") A copy of this work has been found among
Mr. Mnrtyn's papers, and very kindly communicated to me by
his

23

It is true that many of these have not obtained
universal credence, so as to be wholly relied

his Executors. It is my intention to give .some extracts
frora it, as the subject may require. Respecting the words
above noticed, the author of this little book gives the follow
ing account, jjj ijf j,i y yJ.. iij]x ,y]y fx jii
{jti-ix iXJi iii^] ii e>^t is^W" y^ y !^-^ ff'*3 '^^^
^JOs- <!j f\j ciji^M jXh \j_ <UjJuw l( ]jiii ''ys:*' iJXe j^
,_syjctj fiii ff* 'ry ty 3^ y, fy'^ y^3 '^y, '^^^ "^V
iJxxi ij "ys^ J"*^ '^•^ Jms\o~ jJai ii iiy f fii^ y]JL<>
jJaJi Jilt ii ffiJiS', *li)j ii^ iij»-y f>^\A,s.j[xA ijy>-
fiJ\ Jii ij:,.-*^; cXij fiii) f lijsy fuj] jlftji J xJi
^^iiix ij:^J\ JrfU- ^-fi U i^sri ii]yj iJj^ c:^^ tf3
i^[) fxc ^^ f\j ^_ys^ fxA i-'-XujJ »JJAri> fij Hiixxi
i^y ii]ji£j ijos? ^y^i^ ^ ^j:,,^ (yi) j] Jy j] ijoyi
¦fjai ii iiy i.jy»- Jj c:,,— j1 i^jxx^ fy*^ ('3'^ c>->l
ii Xiji ^^wi iij\Jis~ ^jo U {^jXIm jXh lijJi, J-tfU-
(j^iiLx* (jMjii ijlj^ t-^W^ J'^ ]j^ i-j\ji fi Joj
i—Jjo- JJj .ii iiy f^] iJii Jli ff),'^ i—j\ji i.jf),<ij
i-^u^ JoJ ii ^XXbii jX' ij***- i-f''f'°^3 u:^-^>ixc ijujii
i'Xs::r^ ^\ji CX\yti fji ci^iLu ijMjii <— »j*- [l^
(^, '^¦3 f", f> jV^^ f i^i j^ j'^ lyi ^y ^^
ii j^] f fxf cJjkuj^ jXJu jJaJ tj"*^ j]j li^j
vi^^cls.-^ Jli iij\x>- X.^j j^_ Juiib (Uii Ac jii Xij u^Jjwii
iLs.-"j *J'U- ffjj'^j] '^ '^'^3*^3 yt^ 3'^ ''iiijJijjiiJuejXXo^

24

upon. And the probable reason why the com
panions of Mohammed did not pay so much

fiJi Jli c:,.vu*Jo ciLi. jxj ^z^J^] ^x^ cJjj^** j f.*^j
iij^ Jac \i_ f "flcj ]j^ f 'iii^]j f^ ^} ij33
!»/> ^, ju \,jyi^ J]y jlk* iij]xij ^j:^ if^j yf^
iix] JJ ,J^U5 jJm JJ^ \^] J fj ffa ii c^-^
y u^} (j^'^ j^ j^ t^j^^ ^ ^ '^^- '^^y^- d'-j^
O,— il (S^Juij f-Jyi^ yj^ Jac fij>- f tiJ^ J'i ^^J '-r''**
iijj\ f,x^ Jixi ij ij^. ^ji,ys^ Ac xii b 4^.1«;.< iix} fjii
J'i c)j f ij>- s!kJ*--V fy ^y. u!.y^ cjUjIj j cJo/>
.J. jj^ Jiij ji>^, i^Ua Jji j\ 5,;^ ^^1 ajij ^ j]ji,j iiiif ijy^
j^\^' ii f>iiji~ yi- J Kiil^j JuSibu jJai JoLc is-j ^t^
Ij i)ai:lj WjlM A^ ^jA^ (J^ M^-*J^ ''^.^ ft/'^ '^¦*^ '''^^^
A^JuiO L-Jyuj^ f_«L JtJ (S^j ^¦^, Jo^Uj j»j^ J-eU- Jj""*-
^U- '(Uj3 ^_JJi>• As- Xm\x yi- f uJlls.-* J>jJ.«Jj CXij
jjjiJ lei^.'* spijJU jU*-l J^^^^ '^¦^ jJ>C« <^Aji tLX)jJ
ii] [ciX^ ^J CJ^Liw ^jj i]f fjt^ ^] y iiys^ iijKij>-
Aliii-U c:^1yV Wlr" ^*J^ iji^.? <.:>-'^- "On the mean
ing of the word ji,j'. It may be observed, that accounts are of
two kinds jW^ ahid, and yi.JU Mutaw&tir. Mutawltir is
an account, which comes from a number sufficiently large to
make the truth of it probable, either considered in itself, or,
from an induction of particulars. Accounts not of this kind are
called J[sJ\ Ah4d, individual. Now an account said to be Mu-
tawatir, is of two kinds, expressed, and understood. Expressed
Mutawatir, is that which produces conviction, when con
sidered

25
attention to these as to record them, is, that
they had the Koran with them, and that they

sidered in itself alone : as, for instance, when the existence of
such places as Mecca or Syria is asserted by a number of
people sufficiently large to make the truth of such assertion
probable : provided there be no apparent impossibility in the
relation itself: for it is b}' such accounts alone, that we arrive
at the knowledge of distant places; and of any distressing
past events. Any one, therefore, who shall refuse his assent
to such relations, will be wholl)' unworthy of regard, and
properly treated as a mere wrangler. The second kind of
Mutarvdtir is said to be understood. This is an account ob
tained by an induction of several particulars : as, for instance,
when any one says, that such an one has made himself
thoroughly acquainted with a certain book of Mohammedan
Law. Another, in alluding to the same person, mentions
some other book on the same subject. And so on : so that
several persons may assert the same thing of the same person,
but every one mention a different book. Hence it becomes
probable from each of these relations, that such a person is
thus skilled. And thus from an induction of such particulars,
there can remain no doubt of the skill of such a person in the
Mohammedan law. In this way it is that we become acquainted
with the bravery of Hyder who broke through the ranks,
tore up the gate of Chaibar, and destroyed the serpent —
With the liberality of Hatim, the bravery of Rustam, and
the miracles of all the Prophets. Now there can be no doubt
of the possibility of such events coming to pass, nor again of
the validity of such evidence respecting them. He therefore
who refuses his assent from opinion is a mere wrangler. But
it should be further observed, that five conditions are abso
lutely necessary to the establishment of this kind of evidence,
and, without which, it can have no force. First, that those
who have delivered the account be such, that good sense could
not come to the conclusion that they had conspired for the
propagation of falsehood: and, thatthe number be such that
perfect

26

were daily receiving some new revelation in it.
Hence they were less careful aboht things which

perfect dependance may be placed upon them. Secondly, that
the knowledge of the relators be founded upon the evidence of
the senses, and not upon inference. Thirdly, that each suc
cessive generation of the relaters should have been in possession
of universally received accounts : for should one person have
made any relation, and a thousand others in consequence have
believed and related it, such account cannot produce convic
tion, any farther than as having come from one single narrator.
Fourthly, that the hearer of such relation have no previous
knowledge of the fact related, so that conviction as to its truth
be unnecessary. Fifthly, that the hearer be not previously
prejudiced against such relation : for, as experience has suffi
ciently proved, and, as every one who has been thus circum
stanced very well knows, such relation, under such circum
stances, will have no force. These then are the fundamental
conditions of accounts called tawatar." See also D'Ohsson's
Tableau de I'Empire Ottoman, Vol. I. p. 2, S. Notwith
standing all this effort to make the above definition perfect, it
is still subject to much uncertainty, which has not escaped
the sagacity of the Arabian writers. In the first place, the
number of witnesses is undefined : it is only said, the number
must be such that perfect dependance may be placed upon
them, so that no one could suppose they had conspired for
the propagation of falsehood. In a grammatical work by
Soyuti, entitled ijtii] ^ yJ] (—i\ji, which is preserved in
the Public Library at Cambridge among the books of the late
Mr. Burkhardt, we have the following passage to this effect,
said to have been taken from a work by Ambdri. Ji] .] Ac.],
x^ f] iiXii] oxc jJoj, f j\j:;i\ L^ J j\ \^j uiJI
fy ^ ff'^ ^ *^ ^^^ J^ o^'^l (4^ J* Jj^' ^
C^ f^ Jhf^' ^ f\ ]je^] (?^ili i^f] |.Kj iJiJ] ^^

27

they knew to be of inferior moment. They
were, let it be observed, some of the most elo-

j^*jk-j !jiJ-u f iisJL f f] ' f,y L-^Nfcij t—)iii\ fc fmi]
^jf] U-^Jj ,JmJ ]yAx_ f i^jL f .f] ^jjA i_^j,
^y J J^ U3f^ '-r^'^3 >= f^^ !j%. j ^y f l/
Uilj ii\xct cJiij ^JJXx3 \Aj Jj!il jJo f^^]j ^^.^ IjiUj j
j\xA) A)^] Jj«a=- ^jXj UfAJJ ij^ ijo^ fc \^ ]jii^*lc]
[^ i^fi_ li ii]xcll] iXS> w< ls>Jji-j ijJu] UjIj ixJA^ f3^^
i^. Observe, that most of the learned have laid it down as their
opinion, that the condition, whereby any thing can be said to
be generaUy received, is, that the number of those who hold
it must be such, as to make it improbable that they have con
spired for the propagation of falsehood: such, for instance,
as those who have retained the meaning of the Koran, the
general accounts of the practice of the Prophet, and the
meaning of Arabic phraseology : for in these cases the numbers
are such, as to make it impossible they could have conspired
for the propagation of falsehood. Some, however, hold
•that the number must amount tp seventy : others that it must
be forty: others again, that it piust be twelve at least: and
others, that it must not be less than five. The first opinion,
however, is the true one. (That is, I suppose, that the number
must be left undefined.) For the accounts in which such deter
mination has been attempted have usually been such, as to
have no relation to those, which are said to produce assurance
by being generally received : and consequently, considered in
connexion with such numbers, can never produce conviction :
(i. e. in these cases the evidence has been greatly inferior to
that found in the matter ofthe Koran.)
In the same work and immediately following this extract
occurs another from a work by the Imam Fakhar Eddin.

28

quent among the Arabs ; and were fully satisfied
of the miraculous character of the Koran, in

ijkll jS^ *Lc^l, noticing some other diflSculties attending
this kind of accounts : and the first is, the uncertainty of
language. ^ fii] IjUlUl f^ f .ji^i^>'^ {ju\Ji] Xsf
^ ]Xi_X^ [liSJ^] ^^jxA.^] A^l J* \j]jjiij ^jU' bUWI fi]
\^i] fCJ f^.axi fi iii] iikiii jf] jSb Uc jJaiill Ajj f^_
hyc UjW (I read ^jJJl) fii]j ix\y fJ J^j hy-
UlJU-l IjiUU-l jlaJLilllb ^fji]j ^ j] 'ixiJi^ ^ Jfc ]yix-]
]XiXL. " We find, says he, men differing most widely as to the
meaning of the most common words, so that no conclusion
can possibly be drawn as to the truth of the matter in debate.
Such, for instance, is the word God. Some supposing it to be
Hebrew, others Syriac. Those who suppose it to be Hebrew,
differ again most widely, whether it is a primitive or a derived
word. Those again, who say it is derived, differ as widely as
the others." — The second difficulty arising from such accounts
is that of ascertaining, whether the words in which they are
couched, do now retain their original meanings or not.
js!^]j AiJJl Ijlfc^ ^ Ul^ J]yi] t^ Jj.,is>. U^ic 11 L^
]ii]j iji^f] y^i ^ \^jtas~ Axi i—Aiii UjU) f i_sJy«wJ|j
t_-^jj ]oJli\i J^] f 'ijjji j]j^] Ulf>- j]yi] \ij) Uljs-
^yii] f Uftdr-1 fy] if\ ^JiJ^] jSi fi Ljyi^b J^l
iu^3'"y V^ cjUUI ix^ f^3y~] ^^.jJl f ^3j^^ ^jslijjsli
\jii fUjyA ^ ]jyA ^^;_ii] fjj]yi] ^J iyx^] cjUJb
U UL; .... &c. Jj^^l ^Uj ^ JJuJl 'fali_ f f] <^ii
^ itfj^ai.-* iJti j^ ^^^ Ar^lj J^ JU ,^j,sf yii JJ]
j]yi] Jtel ^ i,x,K^ ij] iX^ ^-w' J ij\i f^], " AUowing that

29
consequence of their perfect knowledge of rhe
toric. Every verse was with them a demonstra-

that we have assurance that any account is accompanied by the
necessary conditions of having been universally received, still
we may now be ignorant of the meaning of the words, in
which it is couched, as well as the syntax, and the modes of
grammatical inflexion. How then can we be sure that in other
times, the account itself was at all understood .' If then we
are ignorant of the necessary conditions, (namely, a knowledge
of the fact related) we must necessarily be ignorant as to the
thing itself having been generally received : for ignorance of
the requisite conditions must imply ignorance also of the fact
requiring such conditions to make it credible. It is said how
ever, that this may be met two ways. One is, that those, with
whom we have been conversant must have informed us, that they
who delivered to them such and such words, were universally
described as respectable : and that they again, who had informed
them, were of the same description, and so on till they come to the
Prophet himself, &c. As it respects the first we say : it is not
true ; for every one of the relaters when he heard a word, in
the first instance, did not understand it, as having obtained it
from people in possession of general credibility, &c.
The third difficulty is j]J>i] j-UJl jJj J) fxL] xi ii]
^]j JAs^i (jOj-ils:.-* J-Xus- ^ i;ii'xs>\ Uj^ cyUUl i'xii f
"ij jjj^j-sjt« ]y'i U l>yt f cXi 1j fi)\y]j ^j'^]j jy^
,jiAA]j ^f^] J^iszi J i^Ai'iii fi Uij J]yi] Jc- ^]j
cyUUl ixsb f]jA:i M Jlijj f i-JJ] ^ U ^^] f^jAi
. jjw« yAt l^ fi ffjijj <—>xii] JjO" fs. iijUxe U^b
It is very well known, and indeed generally received, that
such words have been received from certain persons, as Khalil,
Abi Amru, or Alasmai and their companions. Now there
can be no doubt that such persons were far from being pure,
and that they were not considered as worthy of general credit. This

,w

tion; every chapter an undeniable miracle*; and
every relation no less convincing than the leprous

This then being the case, no reliance can be placed on their
relations ; we may indeed come to the conclusion, that all they
have said is unworthy of credit.
The whole of this, it is true, was not intended to affect the
question of evidence in favour of the Mohammedan religion,
derived by these means ; but only to be applied in questions
of grammar. It affects the principle, however, and that is
enough for our present purpose : for if the principle itself is
precarious in one case, (its mode of application continuing the
same) it cannot be relied upon in any other : which the Arabs
would long ago have discovered, had they not conspired for
the propagation and continuation of falsehood. There is no
unintelligible hint to this effect in the very next paragraph
of the work already cited, which is this. _^ l-j^ U
ty^^ f^^ <^fy>- f^ Ji)'^^ ^3^^ f^^ lijj^j**^^
fj] ]x&j ixii] ^ cJJi fc Siiiii] ]y*^_ Jj. It is strange
enough, that those who are conversant about the fundamentals
of religion, should allow the validity of individual accounts in
matters of law : but not in establishing the meaning of words,
which is certainly of the first importance.
j,3ixic aj\L»-j iUw Jij |j-kx« fxC fjfiJ f ijy Ji}
^ iiUll Liu. This phraseology is taken from the passage
in the Koran which alludes to the miracles of Moses, which
is this, Sur. 26. v. 32. ^^ ^^^jj^* fyxi ys Uli »lflft fi^
.jjSsUll Liw ^ \ jls iX- " Then he threw down his rod,
.and behold itwas evidently a serpent: and he took out his
hand (from his bosom) and behold it was white to the be-
holders." Hence ^^yj.^ fi*), iji,f^ ^^,' ^^^!^ '^ '
and the like, are often found in the sense of conclusive or
unanswerable arguments.

31
hand of Moses was to the beholders. Now they
were fully occupied in the matter of the Koran,
and in endeavouring to comprehend what was
revealed in it ; and hence it is related, that many
among them raade daily records of the revelation.
They were not aware that Persians and many
others would hereafter come, who could not be
sensible of the miracle of the Koran : if, there
fore, they had been careful in recording the other
miracles, it would have been of the greatest value
to them. Still the accounts of the other miracles
of Mohammed, are by no means inferior to the
accounts of those of other Prophets, as will be
readily seen, since none of them have been uni
versally relied upon. Por they who preserved
the miracles of Jesus, do not exceed two or three
persons. Nor did there remain among the Jews,
in the times of Nebuchadnezzar, so much as one
who could have any assurance of the miracles of
Moses. And, as to the other Prophets, the
fact is too well known to need further notice.
It is not to be said by Christians, however, that
we can have assurance of the miracles of other
Prophets, by means of the Koran, which we
believe to have come from God : so that we may
judge of the difference between the other miracles
of Mohammed, and the miracles of other Pro
phets, without having recourse to any thing else.
For we say, we are not sure of the miracles of
that Moses and Jesus of whom the Jews and

32
Christians speak : and who, as they say, did not
believe in the raission of our Prophet : but, we
speak of the rairacles of that Moses and Jesus,
who have given their testimony to the mission of
Mohammed: and how great is the difference
between them when viewed in these different
lights ? Let it not here be said, that the persons
are the same in both cases; and that the dif
ference consists merely in the circurastances, in
which the different accounts have placed them :
for we persist in affirming that the circumstance
of their not having borne testimony to the mission
of Mohammed, in the first place, is sufficient to
warrant our denial of their identity, in the second:
although we may not be disposed to argue, that
the different circumstances under which they may
be viewed, may always suffice to prove them to
have been different persons, as in the present
case it appears to do. But this we say, Moses
was a believer in Mohammed: and, as he was
able to perform miracles, this is sufficient to
establish his testimony, as to the mission of
Moharamed. But had he not been able to per
form miracles, his testimony would not have
been worth any thing. Hence may be seen the
propriety ofthe Jews and Christians giving proofs
of the missions of their respective Prophets ; and
not taking them for granted, as they usually do.
The fact, however, is, that neither Jews nor
Christians have universally accredited accounts

33
of the miracles of any one of the Prophets : and,
assurance, on this point, is to be had by no other
means. The nature of the question, too, is such
as to demand assurance. We are willing indeed
to allow, that any accounts, accompanied with
collateral evidence, may be considered as true,
and that they will afford assurance. Had the
Jews and Christians however accounts of this
kind, they would be certain of the miracles of
Moses and Jesus ; and consequently irreproach
able for believing in them. But now will they
for ever be subject to reproach, because they do
not rely on that which is capable of affording
assurance. The Mohammedans, on the contrary,
place their faith in Moses and Jesus, through
the Koran : for by it are they convinced of their
several miracles. Our belief then, in Moses and
Jesus, is founded on universally accredited ac
counts : and these are found in the Koran. Our
accounts are not individual ones, such as to stand
in need of collateral evidence ; but we believe
in these Prophets, in consequence of their being
described in the Koran, and not as described by
the Jews and Christians. And again, what has
been believed by these two sects cannot be
received by us, but must ever be rejected,
for this reason : because we can have no as
surance of its truth ; for where there is no
assurance, there can be no faith. So much for
the explanation of our sentiments. C

34
Now, as it respects the establishment of
Mohammed's mission from the accounts of his
other miracles, we say, that since this is a ques
tion which demands assurance, such accounts are
wholly insufficient : as reliance can only be placed
on such as will afford assurance. Individual ac
counts therefore, or even those of competent wit
nesses, if insufficient to produce conviction, are
not to be adduced as evidence. But individual
accounts, when accompanied by collateral evi
dence, as well as accounts universally received,
will be sufficient. Now, the universally received
accounts are of two kinds, expressed and under
stood : the latter of these is of the following
description. A number of people, for instance,
may speak of the death of sorae individual ; but
each raay relate the particulars differently. One
raay say, one killed him ; another another, and
so on. Still the fact will be ascertained, that
this individual lias been killed ; and of this there
will be no doubt, although there may be con
siderable doubt as to the person who perpetrated
the crime. Again, different persons may give
different accounts of the bravery or generosity
of such an one. In this case, there will be no
doubt of the bravery or generosity of the person
so described, although there may be much as to
the truth of the several particulars.
We now affirm, that proofs of the mission
of Mohammed may be made out by either of

35
the ways above-mentioned, provided justice be
done to the question. As it respects the accounts
which are accompanied by collateral evidence,
we say. This Prophet has in his book given
particular accounts of all the former Prophets;
viz. that they performed many miracles not re
ferrible to the science of rhetoric : and these
he has laid down as the proofs of their several
missions. Of Moses he has said, " That he
performed nine miracles in the sight of Pharaoh
and his nobles*." And in the same manner
has he spoken of Jesus. Still had not Mo
hammed been able to perform some miracle,
no one would have allowed his claim to a pro
phetic mission. Again, there can be no doubt
of the existence of individual accounts among the
followers pf Mohammed, relating to his miracles.
Adding, therefore, to these the certainty of his
mission, we are fairly compelled to acknowledge,
that the result will produce conviction.
As it respects the expressed accounts which
are universally accredited, we say, there can be
no doubt either with us or others, that the Koran
came from Mohammed ; and that what it contains

* I have not been able to find this in the Koran. In Surat.
17- v. 101. Sale's Koran, Vol. II. p. 105. we have something
to the same effect. " We heretofore gave unto Moses the
power of working nine evident signs." Which some inter
pret as meaning commandments. It is certain, however,
that the miracles performed by Moses were more than nine.
C 2

36
was publicly taught by hira. That this is held
by us there can be no doubt ; and, that it is held
by others, is also true : which raust have resulted
from the general belief of the Mohammedans,
and the great improbability that they could have
conspired for the propagation of falsehood. We
have then a conclusion on this head, in which
there can be no doubt.
We now say, as the Arabs have agreed in
giving these accounts, they have, at the same
time, agreed, that Mohammed wrought miracles
upon the whole : for they have all spoken to this
effect, without the least difference of opinion.
Now, as assurance may be obtained from their
consent respecting the accounts, there can be
no reason whatever, why we should dispute the
validity of their consent, as to the miracles, in
producing the same assurance ; since there can
be no difference in the authority of two different
accounts proceeding from the same narrators.
Some, however, although they may be disposed
to give credit to the accounts theraselves, may
not be so disposed to allow the truth of the
miracles. In which case, we can only say, it is
their duty not to be swayed by prejudice. With
regard to the understood, and generally received
accounts, we say, that the miracles and wonders,
which the companions of the Prophet have pre
served in their various relations, amount to not
fewer than four thousand four hundred and

37
forty ; and that many of these relations have
nearly obtained universal credence*. From these
various accounts then, may assurance be obtained,
accordins: to the combined force of them all,
which is; that this Prophet was, upon the whole,
endued with miraculous powers. And this is
sufficient to establish his claim to prophecy, al
though the particulars may remain unknown : for
it has already been shewn, that particularity has
nothing to do with the question. When there
fore the conviction of his having wrought mira
cles is added to his claim to prophecy, the result
must be the establishment of his mission ; al
though, as it has already been shewn, the particu
lars of the miracles be unknown.
Again, accounts, considered merely as such,
are of no avail in affording assurance, unless

* In the little book of Aga Acber already referred to, we
have the following passage to the same effect, ii -li i]
J i^_ysxi iiAi] '-_>lj=>- XjJmX *Jaji XxLoj ii[=-] j]x~] \^]
j\jX> \^] ^jAS--* f j] Jhj jJaij (.i^wil fisi j]JLt 1^1
,x^jjiXc ii^xsuojii iij\xsi~ c.  >] jJw 'Xxi* ii 1^:^.^] ijjxi.<
If it should be said that these are all nothing more than the
accounts of individuals, and therefore inadequate to produce
conviction, the answer is this : Many of them are universally
received accounts of the class termed expressed : but losing
sight of that, they are aU universally received accounts of the
class termed understood, and which produce conviction, as it
has already been shewn.

38
they be accompanied by collateral evidence ; or,
unless they be universally accredited, either as
expressed or understood. But all these conspire
in establishing the miracles of Mohararaed.
Again, should no assurance be obtained from
each of these considerations taken singly, if you
unite the forces of them all, you will obtain
an assurance far surpassing any that can be
obtained in favour of the miracles of other
Prophets : for those, to be any thing like perfect,
must, at least, have the advantage of collateral
evidence. You will do well, therefore, in conformity
with your acknowledged intelligence and judge
ment, to observe impartially how God has left
you without excuse, with respect to the prophetic
mission of Mohammed. If, however, you would
exaraine this question for yourself, turn to the
illustrious Koran, there you will find his mi
raculous powers so established as to remain un
impaired till the day of judgment. But, if you
would see rairacles like those of the former
Prophets, look into the books corapiled by his
corapanions ; for any thing short of earnest
ness in a raatter thus important, cannot for a
moraent be suffered to exist. It is therefore
the duty of such as are in quest of the truth
to obtain it frOm those who are in possession
of it. Observe too, of what kind the accounts
of the miracles of other Prophets are, — they

39
are, in fact, nothing raore than mere relations,
such for the most part as will scarcely suffice
to establish an opinion, much less to produce
conviction. Judge then, hovv any sensible man
can leave that which is true, to embrace what
is manifestly implicated in doubt. May God now
be praised, who has led us thus far : for hitherto
should we not have come, had he not afforded
us his assistance.— It was our intention to write
so much by way of compendium, sufficiently
extensive however for the satisfaction of any
candid enquirer. They who desire more detailed
accounts, must have recourse to the writings of
the Prophet's companions, who have treated these
matters more at length.
The writer now retires from this work, which
is one of the publications of our great Moola
and teacher of the traditions of the learned, &c.
the descendant of the illustrious Prophet, Mo
hammed Ibrahim Ibn Al Hoseini Al Hasani Al
Hoseini.

THE END OF THE FIRST TRACT.

APPENDIX (A.)
An Extract from the Book of Aga Acber on the
Miracles bf Mohammed.

jjU- j\^]j CjUjJto j] ^JU^>• f ^jii]ii y^ iij]x
^]j c^t ^jj] fj]j^ }\j ^jy. yj^ J^ j] c^'bU
t-jUis!^ ^^UjjxoU- ij>~ iij]iij C:Jy^ f tijST^ yoLus-l
j]x>-] CJIJjS.*^ f^ jy] J L-jUua-j _/'=»- jl iii^j
Jlijjlo iXs.- y J\ ii iiJiij.flXo j\^] jiiAi] Cjblc Jj]»j
(JJJJWA.S--* ^iif*Jj ix^ii 1^::...^] jJaJs iXxu ii fiix,A[)
jXi tr-»y fJ f'*^ f^ j'^ iijK^ iX3:> ixAiM,
^iii \^] cXi lUa fii ii xj] aX=-Lj t_^'-< aLzLc i_Ji^
Jj.i) As:^^ ^^1 i_a-«j |«^. j3 Ji -^.i c:,-~>l AJwjILc jXi. j,aks^
^jXxxmj fxc 5^15*^ f\j iijA xi-i ^ oUiis ijy^
i—ifA] 'ijX>- <— jUij iijfj ^yfj XJi,\i f J.«afcc J (cLks.-*
j] ^_SJMiXcJ^^ iiiy i_f\^ii ^f^JS^ h^J'^ '^ ^_yi^ J*^
iyjj \xiXJ xx>- i.jjs-'^ fx) fji 1.1,^:1 ^bj fii j]
'^ (^j^3 \.y^3 (^^y^3 uyy i.y'y ^^^ Jf* ffi ^]
^\ <-r'\-WF'l A^l JW.J iiij.cj jix^] Jjwsij' Ass-j y t_-«U.s.^\
Ldij Uic b Jjjj JjL, *iU!lk<j i_j;^ c:,....^l«^ jlj Jjj
J)li ^^ J^ ^^L;j jb yi J ii)\ij lij^ ^ Jj j^ ^u^
t3^J LT^J:' ^5*¦J ^I^J''^ U^ ^-^jj Ujy^ 'b-}^ fi^3 ff^'J

TRANSLATION.

It should be observed, that to give an account of all the
predictions of future events, and other miracles performed
by Mohammed would exceed the limits of this tract. Nor
were miracles peculiar to Mohammed only; for his suc
cessors also have performed so many, both secretly and
openly, which have been attested, and consequently have
become universally accredited, that they almost exceed de
scription, as it appears from those who have touched upon
them in their works of general biography : so that to attempt
to give a thousandth part of them in this tract would be in vain.
Verse. To attempt a mere description would exceed all limits.
Seventy* mans of paper would scarcely suffice. But if any
one should be desirous of reading them at length, he may turn
to the Book entitled. The Life of Hearts, which was published
by the Doctor surnamed Majlisi ; and which, from the delight
it affords the reader, may be well compared to any one of the
miracles of Jesus. We shall however, Deo volente, recount
a few, such, for instance, as was the miracle of Moses,
Pharaoh, Abraham, Jesus and others, of which that writer
has given a full account. Now as Mohammed was illiterate,
and had read neither books nor tracts, nor had access to any
learned man ; and further, as he had not left his own city
more than once or twice, and that for too short a time to
acquire any learningt, we are compelled to allow, that what
he left must have been a revelation from God. Such were his

* A weight of about ten pounds.
t The same is said by Al Ghazali, Pococke Spec. Hist.
Arab. p. 196.

42
^JLU ffj'^ f jl |_J^ <'i JxiXu^jy\i i^Liyi^] ^jd]ii jX^
MiAjy^j ^ILjIj fA \i f,jf ij>jic f Jj-« c^-il jjj^
f^] fj aiiij ^^jjb ^j ^t^l j^--^T j^aII ,J,f] f
ii fiii i^joxjij 1^3 ys-j ii\x^ f] c)ii]jt fjA\ i^AAc JiJ
]jy iiXwi i^jUjo iij^J iij] JjU> ^j:^mX *lla3 ys^* *^ ^^,1 jJ
t— ->Hl3 ^_JJl ^^1 ^_^ lijs- ^y ^j\x=~ f iij]x>-j i]y^ ijf
JLilU- (^j/'Aj lSjaJ iXfclji- Jo.^ l^jj iS^ JojIj^^ jfc fC
ljXX>- f&j iiy*j Xib]y>. (_jL»- LUy ujS^ ]jji ^3^ d^.33
ij:^-sjAjaxc lixxxc L-ifj uJiXs.'* JJU LIj (IjIjIas- ^^]fj i-^]y
fxi ]j i^yM.^ C 3 iiy^ (*^^ ''f' '^"V tJ'^ '^Jf '^'^V"
CDj.^s- i-Aig?] J f^fi] iij\jis~ iijii]ii y~ ff.'^3 ^"^3
J ^JXxt,^ tc AsnjIjj-c Jj XJSM]ii tZJii\^ y Ac ^yuJ^- ft]
^;:,.v«iX»- ii ij^^^mJjSXc Jufi ii]iX!>-]j UI Jl i_gywS. |^f«**»- fo]
JoiL iiy ijs?^ ^ ]jX^^^ \i] ii iiJiijAJ fjOjC jXo] CJfJa.
•iJiifj 'i]jy JjX ii \^] y y if ^lif xAj Jii ^^y *^j^s**
^f^]y \j C-jIas.-'I ii i_fXjj]X>- f (Jsi fj dyj l^ya- Ji
i^jXiJtx^ ij ]xi- ^ijs*^ ^ ii ^j:.^] iiXx]iif i^yxt
iii]d CLJjAd.[) iij] f<. fy*Jex^ f-] \j *ii] J ci^w.! iii]ij
^ ^i^ Ul^'j^ ^ f^J'^3 W j^fi'. V. [if J^ C^'
fxf^\j f).'^ 3^^*^ cjljjs.*^ Ij c:^wj| iii]ii j\i ]xi- ijxx>y
aUj lij^ lif- ^iij\^] ii^ Jii >*9 Jj*^ cj-fl»- (i)!**" * '^y.
yj Juijlf f^ jd CLiJXA f^jX iljyjs'. f ify i-Jy
ftiiy ^^iui Jj] ^j XJdjAJ ^ y,'^ '-r'^^if- f f-*"^ J'^ A^*"
^yj Jui CJjjeXo "ULii jJ jjj Jli j]j .iijj] fAi] CJ>ysL\i ii

43
predictions of future events, some of which are to be found in
the Koran, as for instance, A. L.M. " The Greeks have been
overcome," &c. to the end of the subject*. (Chap. 30. Sale,
Vol. II. p. 243.) And again, " He will cause them to succeed
the unbelievers in the earth" t. (Sale, Vol. II. p. igo.) And,
" Ye shall surely enter the holy temple of Mecca J." (Ibid.
p. 374.) And again, " They could not produce one like unto
it." (Ib. p. 104.) And again, " Verily he who hath given
thee the Koran for a rule of faith and practice, will certainly
bring thee back home unto Mecca." (Ib. p. 234—5.) And
many others, which are not to be found in that incomparable
book : as for instance, when he said to Omar, that those who
had lost the right way, should put him to death. And again
to Ali, that the worst of mortals should make him a martyr,
and stain his holy beard with his own blood. And, in like
manner, is it frequently related in the traditions, how he
predicted to Ali, Fatima, and others, that both the Imams
Hasan and Hosein should also be martyred, as many of the
companions of Hosein very weU knew ||. It has also been
related by our elders, as received from Imam Hasan Askari,
and again from his noble ancestors, who had waited upon Ali
personally, that when they asked him, whether Mohammed
had performed any miracle like that of Moses, when he held
Mount Sinai in suspension over them who refused to believe,
he answered ; certainly. Nor had God afforded any miracle to
the Prophets, from first to last, which he did not afford to
Mohammed : and, in some instances, the miracle of Mohammed
was the more illustrious. Such a miracle as that which you
have mentioned, was certainly afforded to him, among many
others. For it happened, that when Mohammed was in
Mecca, and began to make his religion known, that the
Arabs opposed him by every possible contrivance which malice
could invent. I was the first person, continued Ali, who was
* See Note (A). t See Note (B).
+ See Note (C). || See Note (D),

44
f\i\ix^ JL c:^ f>'if jUJ j] V ^ ^ 333 3^
J~..j JOAJi J:^b fjjii ^yw^ iij] ^ f-iifXc JX) (_jIU
|Jw, ciij..^ ^^^ ^jj i^jjj (j-J 'V^ e-V,J*^' Vj^ u'..'^ ff
xi,^ f x:>xij xixX <-_j^^ '^jj u^^ J^ f^3^ ^^^
C>--1; _/! ^l^J^, J-^h '^ ^ i^^-^ ^'^^ ^-^ ^"^^
' ji" j^ (t^ <u.i j«^ fyoJoJ^ iys^ AJjL AA5- ^*^ u'f^
iiXiii Jj] 'iij XJX^ ^J3^ f^} uHJ3^- j'^^^^ J'j"*
jy. 5;j^ (?ji <(^ (»:^^|J^¦^ y 3^ xi ^'O^ AJJU L a^
liAxi fjii ^iijj oiV. t^'W-^ f^ J'^ fAty b t>j»-j '^y
y y ]jif ii ^y I^LX} ixAo f'^f y^ ff L fy
XJSJi *Jw: 'iiJj AJJjAJ jl Jlwijl lj' lif xA) iiy- <_->lsfl
jJuU-Wt (jiJi jt> l;j^ <S^ UJJ fXif] ^iys^ AJjL ^^Jjs^*
^^*^ JjU 'i}^ ii iiXiJi ^J^ ' '^f3 <^ i^y ^ y J^]j
l^U- lO l) Ajjjj iijy- if^, '^^'^^ yy^ [ic^y ^ ^^ ls*^
U-i. i^l^J j] y 'i <^yf f^ dyj ^^y=^ '^'^y ^^f ^'^
iiijj] U-ii fy fy xJjV-c y,'is ' ij.s-'^j A iiJjLj y^xx
*<Us.U^ J JoJi.i J=-L \f^] yfj t_y^ j^j^«j=-j U.ii ii A
ii i,::^^MX ]yj u-i) y o*.>ji Jj~^j i*^ i^ f (^ (j'
jlj yfj ifxA \fi]j ^]] ijijXA^ '-r'^ y f)f^ ^y
J Xxij j] t_f\^!L| if^ f^ iS^~MXl ^ yj Ji J]y j]
^f!ai f^] f] ii x^\i Lj ^y c:-":^*=^ jj^j ^ ^^>^^^ (?Lj
J J ^jjoj U.i _y iijJi> i-j]xc Jjji i-i-^ljj Jo^jLj ^^UjI L-
lc] fc XJj]xi- Jv»,s? f e^j J>.i Jjlj Jju|^ c-^y^
J^ *J^J,Lx« ^\ls iJ^jJ y '^ '^:'.^rS^*J JjL^ *Lj tjjJ

45
converted to his faith. He received his commission on the
Monday, and I joined him in prayer on the Tuesday foUow
ing. And for seven years after was I his only associate in
prayer, until numbers joined his religion, and it pleased God
to establish it. Upon a certain day I went to Mohammed, when
aU on a sudden appeared a company of the pagans, who said.
Ho, you, Mohammed ! you say you are a Prophet come from
God : but not content with this, you further say that you are
the most illustrious, and indeed. Lord of all that have gone
before you. Now, if this be the case, shew us some of the
miracles of former Prophets, which we shall name. These, it
must be observed, were in four companies. The first said. We
require a miracle like that of Noah, who had all the people of
his time drowned ; while he and the faithful alone were saved
in the ark. The second company said. Let us have a sign
like that of Moses, who suspended Mount Sinai over the
heads of his followers, till they became obedient*. The third
company said. Give us the miracle of Abraham, who, when
he was thrown in the fire, had not the least perception of any
thing like heat. The fourth company said. Shew us one of
the miracles of Jesus, who told certain people what they had
eaten, and what they had laid up in their houses. The
Prophet replied, for your sakes 1 am a terrifying Prophet ; and
have produced the Koran as a miracle, which may satisfy you,
the Arabs, and all other people, as to the impossibility of produc
ing its equal. This then is sufficient to confirm the judgment of
God and his Prophet against you. For my own part, I dare
not either originate or request miracles from him on my own
account: nor is it my duty in any way to exceed the com
mission with which he has charged me. Now, when his sen
tence, as well as the reality of my mission has been vindicated,
enough has been done : for should I request, and even perform
another miracle, you wiU not be convinced; and then the
miracle will only aggravate your condemnation. At the same

Sale's Koran, Vol. I. p. 115. &c.

46

ii JLjXij xjiif L_Ji5 ii ]ju:j]}^j cljW ^^.1 fij] fy
ii ]J] Lo ^^jL XX^y>- dy- ji y 1^1 (jAJtJ J Xm fjia]
I  JJs y j\ j;^""! f^f f^f^>^ f^3 (V^'^ *^ Iir"
^alS-*^ <S^ If b J^ ^, U^.^ ^ ^ (*^'^ '¦:f^y- '^'V"^
i^LIaj ^^js-j ^a'^jjj y]' ^f i^j*^ ajj^ Ajj^ i_-^ 1_,^
i^Jm^ i.ij^j '^i xxs!i]y- ix&\ixc ]jTy c:^J JjJo-^ iJ
Jj\ A« ^ jl XJjfyij fxi iiXlyy J^ji Ajjii cJh y
]jf^]y] ^i\s?'^ ii If b j^j JiJjb cubs--' U iXXij XXb]y- *j)
(jtuj'l tS^ ii^ fj^ 3^ XxAj^ ii ]»- y iXijy ii JOJujJJj
j^ jJ t^U-i) jjiui ijji^j iij.^ xxb]y- iXiAuj.^ ]j»xb]y]
]jf] ixJiLc Ljf Jii ii Xiii XXts]j=- ]j ^j CLijy.a ]ji> Jli
.]j Xx\i_ tubs.-' bi XijJi J^Jxt jb ^juj c:^-'^ ilsri.J
\)[J^y ^"j^ ^ W f^3 '^^'f 33'^ ^ j^ l^tAJ'l
iSj 5..)i<-'j.« <S^} bi <Uxi cJjJ^ Jjj^J ii liJixAjs-
fij ii]ii Xi>]y>- ols' ]jfM>j] ij*£>- ^ i~f3'*^3 "V^
Jp i^-iib <i;^ ij:^^] J^ y] fijj] u^j ii {f^ '^jf
iXxAh i.^] f j] iijtij XyJMi ]j\j^]^ ij^ y~- {! ^
•fifx btjiu liyi- jyas^ Jli X]
J^ y] XxS^j ^Lub ]j ^] trJLy ciij^] ^y^
f i_fyMi Jjj.i iXJi]y^ ii e:^ bJ ^ f '^. cfJ^
liiif ji^ J Jy fii) bi iji^ ijJi iXks? ii ^]y
L^b yj J ii\j xJSij ijiMi y] "^iXAx Jj] 'iij ^

47
moment, down comes Gabriel, and says. Ho, you, Mohammed !
God has commissioned me with a most glorious salutation for
you ; and he says, that he will immediately afford the very
miracles which these people require. But there is not a doubt
that they wiU remain infidels, just as much as they now are,
after these rairacles have been afforded, except only such as
I myself shall preserve. Now, what they have requested shall
be granted merely that the sentence of the Almighty may
descend upon thera in full force. Tell them then that they
may now ask for the miracle of Noah. Let them go, said the
Prophet, to the mountain of Abu Kabis*, and when they are
come to the foot of it, they shall see the miracle of Noah.
But, when they shall perceive themselves to be in danger, let
them betake themselves to Ali and his two sons Hasan and
Hosein, who shaU hereafter appear to deliver you. Say to
those who wish to see the miracle of Abraham, that they may
go to any part of the plain of Mecca to see the fire of
Abraham. When they perceive the fire begin to affect them,
let them look up and they shall see the form of a woman in the
air, having her veil suspended by the two corners. Let no
time then be lost in making supplication to her, and all shall
be safe, so that the fire shall have no power on any one.
Those who have requested to see the miracle of Moses may
then be told to go to the Caaba, in order to be satisfied ; and
there my uncle Hamzat shall take care of them. To the fourth
company say that they may come to me with Abu Jahlt at
their head, that they may hear the account of these miracles :
and then, whatsoever further they may require shall be done
when aU are present.
No sooner had the Prophet communicated the Divine will
to them, than the cursed Abu Jahl said to these three com
panies. Disperse yourselves, and make for the places mentioned
by Mohammed, that you may the better be convinced of the
vanity of what he has said. Upon this the first company betook

* A mountain near Mecca, t Annales Moslem. Vol. I. p. 36-7- &c.

48
V ubV y) ij u'A'.^ y hf^^ h '^:^- W^ fH
xxjj fuJ\ ff^ii cJji^ i-fi f'^3 cJjjbj i.::..^,j
Job i—A XMiiyc % ifl Xx>-Ji,j Xjxsrl.f if i^jujj
f^} t/lfbtJ C3oJj.AJ L-j]j XiiiX.j if 'iixi b XJlXt
y ii xJXiii ]j fc ii\i xjyijxo jjc ii julLoIj xxij
L^\s- Jli ii XiiXiX ]j jAs Jii i^jyj iii\xMj] (—}] |_fj.
ajjJ^ ii lif ]iij fc fjjjj^ lij] iii\XMi] j] (  .yp-j e:,.v-j|,
jl=-b ^ ^b CLj\f b ]jjiiis Jii ^J fj_ b ]_j^ e^o
f 3^ f^. ci'-''^ LS^J JoAJ^ l;C:J;..as!l i.:_.^j ^^^^
.];^J JiL ^^1 u^O ^yj l^JiL.jJ
^^^j-«jj 2(_,b ij:^.mmjxcjJ cjIj JJJ^I \y y.y ^j' u*^
Jils jt^j LS^ '^'^^'^ L5^^ b^ b^y U^J^ "^^ ft'.'^!'^ ^ J:!^
(jblo3 iiyJ iJUys>. ffx ^ [)f^] Jbil ii AJOjJ j| b ((^
y^ f^} f3 L^ U^J'^1/? j^ '^^^ 'XaJdI^:^ *^ ^ji Juo
^^^ yi>. f^} J-H3 '^^^^ f^y ^.y>.i e^l ijJ-«>-j
f j'^ hiM^. d^3 jy-^ ci^-uubjj Li J <).$¦ xx]x f!U)]j\
J XJjJ jij f^'f^. J^^ J-*^ Jl CJbs) fJlij Ji_J
^ ^y l::--JJ Js>I J.<5U1 ^Lj Jj.Ajj 1;^^LoJ cyy-s (i;^
^b cjIs'' Jj^ j]j.^ JLni f j^ ii J, ^^ jjj^ j^^

49
themselves to the foot of the Abu Kabis, when all on a sudden
several fountains boiled up from under their feet, and the rain
fell in torrents, though not so much as a cloud was to be seen.
In a very short time the water rose to the chin. They of
course then fled to the mountain, and although they ascended
it to the very top, the water, even there, soon reached the
chin. They accordingly made up their minds that they must
be drowned. But in this juncture, Ali, with two children,
one standing on his right hand, and the other on his left,
appeared on the surface of the water : who exclaime4, Take
hold, either of my hand, or of the hand of one of these
children, and you shall be safe. Now, as this was the only
source of hope, some, of course seized the hand of Ali, others
that of one or other of the children.
They then came down from the mountain, and the
water graduaUy subsided; some sinking into the ground;
the rest being absorbed by the atmosphere. As soon as
they had reached the bottom of the mountain, they found
that the water had entirely disappeared. Ali then accom
panied them to the presence of Mohammed. When they
came before him, they wept and said. We now do attest
that thou art the Lord of the Prophets, and the best part
of the creation of God. We have now seen a deluge no less
terrible than that of Noah, from which we have been saved by
the intervention of Ali and his two children. But these two
children have no-W ceased to be visible. The Prophet replied,
they shaU be born hereafter as sons of my brother Ali, and
be caUed Hasan and Hosein. They are now the sweetest
youths of Paradise : still their Father is their superior. Mark
me, this world is a deep ocean, in which many are drowned.
My descendants are as the ark of Noah : that is, Ali and his
two children, whom you have just seen; to whom may be
added those illustrious branches of my family, who shall suc
ceed me in the Divine mission. Those who can get into
D

50
y] f ii XyJ f^ Jyj (^, Jj- ^ Jy Xii i_aU^ iiytj
L^W ii (f^. ^.^ fl '-^^'^ '^*^-^ ^^ i-f'if^ y J«?~
C.;jl^ jLla^ Jjj^l f)f (?J'i '*^ ^/jjJ '^.j^tN* ^y!.'^
(f^ t^^^ jl ^J f^^ 3^'^33y., ciy3 LS'3' ^ ^¦^
u jj J ii^ *j j,Lu jb ijx\x ii i^y-j Lsjy^ <fj^- fft) ^
(UilLii ^^;J-<;j (.^^-s^-^ J J (J^'l u?L)V,J "^-^ <UJbl.i f*..A ii
*Uj ii xjuxq obj (j^bAjvj Jt.il jlaJj f J (jiji i^V Vjj '^
cyji.il jl U i_flf >A{; Ali] L jJ i^ij U>j/ jJ ]j ij^j
jui *J^lj»- ^^b;^ ii f),iij u^3 '^' f}'^' ''-i)\y
tjUal Ai *jJ>;;'i \jLyj ''~^jy ^3^ J'^ ^ i^L-^y (^\^3
^.o j_/uj1^mjjj L t^lfLj <6 L LijAuJ JjJ ixsy.J if] ijJxt
(^ ja>ljs--r'^ CJbs.-'^l ii xf IjJ ^^b*»jl jl ufjbLj ju«,
L J^ (-Jo._^ (j^ iUlL« j1 f^..j jl *''^.^ 'V^j CJa5>-
b<j 0^ Job IjA J J IjLj *jJJJuj*5- f f^j J 'iMiy
^, f jyj ly/ jj^3 bu^'^ 'J^'^.33 ^^P^ f,.^..'^ L^
L i^AjJlL jl j.ii |_^ <Uag..'""^ (^.jV f^„j f3 '^^ji^
Xy^ 'duU- ^^sJ' jj l^cJjysj jIj c:jbs^ (jiuM ^^^1 jl I^L (^
tiixA ijjy If L jl ^^^ t::,-jjUj i.i^~<5Lj ci^IjuI
jl (j>vu.aJ ij]ss- l_)L <» *jJLjL j |»jajljLi) jJ' (j>^jksr^j
^j ^j^ ^^f^ j\i ii ^ f^^ Jij y ^X ^iiJjfiJ-]
j]xfjj\xijX i^^yfj^j ^ji c:-~.-l^j Xxii oLjLcI jI ^ ]x>- j]
]j^}ii iij 1^] <JJ^J J^ jjb Jj.j, (.Liys^ ^juJ^ if
^JOJJ ii b' c:^ J^ jjI Jj/tJ *JJil^l 'i}^ (Jo- iZJyi>.
fjX 'iij b CJyisL]' (^ I;ti,bij3 (^-^ |»JjJ-iJj ]jfX^ 'iij
X]ii CUbsi ^j f) 1^b*-ii ^J Jb- ]Xa- fiXiA ^fl <);^ J-j^

51
tliis ark, shaU be saved : but those who resist, shall be
drowned. The Prophet then, turning to Abu Jahl, said. Do
you hear what these say .'' He answered. Yes, I do : but let
us wait and hear what the other companies shall report. Upon
this, in came the second company, weeping and saying. We
attest that thou art the Prophet of him who sustains and
nourishes all created beings : and, that of these, thou art the
best. We took our way, as directed, towards a level plain,
and no sooner had what we had heard occurred to our minds,
than the heavens were cleft asunder, and fire came down.
The earth also opening emitted flames of fire which ascended
upwards : and such was its spread, that the whole earth
seemed enveloped. The fire now began to fall upon us to
such a degree that we became exceedingly hot, well knowing
that in a very short time we should be scorched and consumed.
Upon this we saw the form of a woman in the air, having the
parts of her veil so suspended, that we could lay our hands on
some of the threads which composed it. A voice was now
heard from heaven, which said. If you wish for safety, take
fast hold of the threads of this veil. We immediately laid
hold of the threads, and were borne up into the air, so that we
could now see coals and flames of fire, without experiencing
the least difliculty from their heat. During this time not so
much as one of those fine threads was broken by our weight.
Thus were we saved from the fire ; and then let down, each
one of us, in the court yard of his own house, safe and sound.
We immediately left our houses, and are now come to present
our services to thee. And we are convinced that we should be
inexcusable in refusing to accept thy religion. Thou art of
men, the best refuge ; and, after God, the only one on whom
reliance can be placed. Thy word is truth : thy actions and
sayings, wisdom itself.
The Prophet then, turning to Abu Jahl, said, God has
afforded to this second company, the miracle of Abraham.
Abu Jahl replied. Stop ; let us hear what the third company
will say. The Prophet went on. Servants of the Most High,

52
<> U3T3 ^^^ U^J d^^J ^^ "^^l ^ J^"' ^^^
yj J ^ii\Xo XJ]xf ^jxxc ]jX.fAj ^jAj] j;jU f\xJ
b ]jXjd- ^LjjJ JJ^biijj JiU- ijJ f ii iiJi ]x fy
^^ bl^^ ^^bjLL ^bj ixx^ f^ XA^ y^^ -uLli Xjiij
^^y^j fcj xa,^ jL, xx\A>jx ]jXj^ i^\siXiX JjU <uj6
],]y J ^^ XX_j fj^ ii f^\ f^jf f*^'^3 (JT^-^J
jj^^ Ijj (^^ J^b ixx:ii l']y y u^'^V U^^'^3 "i)"^-
if^y ixx^. -uIjIj fL^jii if ii ]^ J^'^J3y, ^"^^
J-i.b f<:^-^ji iiy u^^ f>^^ f'J ^-J^- '^^ J"^"^
J ix\)j f) xxxs>, iij] b jJj ciX=- f f^.,3 3^ ^^J
U^ jl/ j]j> ^3J J^J^ '3} 3''?3 '3f j''?3 '3} j!?
A^ jf\ J CUy=^ f^l^A^ j'iL- "^J^- t-^v "^^^
.jL.b c:j\4
iSJx\^ XJixixoj f^ ^,f '^'^1 f^ ^^y U-i
^LUL j\iXjjy Jyj ^y ii ^A^ f f^^^
^\^] J iJf^. y c^i; y '^^l; u^'^^ u^^-J
ji- cyljjsf^j tl^bTjl j^.JJ.'i i:;l;J-^w t^^ ^^^"^J^^
XJ..J C^j^ f)j\xi j\J]j f^o] J jSr>. 'ij\^ iij]xjJ]:
^Xy <uL^ ixi 'i]x^ jJ ^^ ^,^.^ [) ^^ ^3^. ^
^ 133^ y ^"j^ 'r^i^'^i f-'^^ i ^^ ^-^1^
jj^j Juii ijJ^ Xj^ f^ J ixi ii fiXX ii\i ff^\^„
fj\j fi_xJ:. cU> xy- i^fj^ Lj obL-^l L^ ij\)j ^,.'if
yj 3^ 1;^> ^i^b ^ ^J^ 3' f u^v ff^^^^ '•^J^
ei^L J«\^ dj^ ^!i}x aj c:.,...*^ ^^b ]ji^j xf j]j'L>] ixi
y ixi fi^xJ;, jjX L i^j:>- Jj.j^ jj-ij Xjj ijjjX c>«j
jj i_?j*i*?j *j,J-- fAU,-* ^y)^ ''^J j^y '^*" >f^3 ''^'^"*3^¦ fixA

53
it is he that has saved you by the intervention of that woman,
who is no other than my daughter Fatima, and the best of
women. Now observe. When both the ancients and their
posterity shaU be raised again at the last day, one shall cry
from beneath the throne : Multitudes of created beings, cover
your eyes while Fatima the daughter of Mohammed, and the
Lady o£ all her sex shall pass the bridge. Then shall all cover
their eyes, except Mohammed, Ali, Hasan, Hosein, and the
Imams their children, who are her particular friends. She
shall then pass over the bridge, and the skirt of her mantle
shall be spread over it. The herald of heaven shall then cry :
Friends of Fatima, seize upon the threads of her mantle — she
is the best of earthly women. Those who are her Friends to
the number of thousands of millions of tribes, each of which
wiU exceed a miUion, wiU take hold of one or other of these
threads : and, by virtue of the mantle which had enclosed the
chastity of that Lady, shaU they be freed from hell.
About this time the third company arrived, who wept and
said. We attest, Mohammed, that thou art the Apostle of God,
and the best of men. Thy companions and people are su
perior to those of any other Prophet. Such are the miracles
which thou hast wrought, and which we have witnessed, that
we cannot but submit, and tender our evidence. The Prophet
replied : Relate what you have seen. They said : As we were
sitting under the shade of the Kaaba, and making sport of
what thou hadst said, and calling thy miracles in question as
iUusory and false, the Kaaba was suddenly torn up from
its foundations, and suspended over our heads, and there it
stood. We, of course, were shrivelled up with fear, and with
out power to move. Upon this came thy uncle Hamza, who
fixing his spear under the Kaaba, and, notwithstanding its
greatness, held it up, and said; Get out, and go far away;
which we did. The Kaaba then came quietly down and fixed
itself in its proper place. The consequence was, we became
Moslems ; and have now come hither to say so.

bi

*J-s ''iij CXio] ii XyJ Jfs- jjb C->Uap- CLiyisL] ^;W
jljO/tJ C^^ J?=^ !:'l '^'^y. ^'^.'^ ^^ XJX]Xyi- ]jjij Xjii^\
(JjIsL Cl— yJ ^ (?Jl'i^^j ^J'^ V. '^•^.J^r'^ Cl— 'I; "
c_^ iJ]' j^ ^il SJ^^jblo.1 ^. jJ JL;- b Jjl iif
Xji\x ff tj fjj\x f^i] ii LZ^\ ff ^jjLaj ^1 iXf
iiy ii XyJ ClJyis- fifj ij:^~c\a^.] J),i^ y> <«
ci^bOj JJUj ii i_fii\Alc]j iZifij jJj ^\) ]j c:,.^bks:V.I
Oj»- ^jUu^iJ fjX^ f^^'^J '^3^ x]xs-]j bl yAxtj ybw
ci^,^j i);^ ^_ybKXj^ Ji'^^' ''^J^J L5^'^ '^^- ^y^->
t^L_^-?j iJjJJ l;CJj ^ <i^l Jb>-. c:^-^^ (?l.i'j j]y
aUj ^^biul ^ Ia^ iS- a;^ i.jJL^'V ^"'f 3f, (?'V
jl iJiixiJ^ te^b ji' jJ J.i. (»Ljj JuJjO <i.£^'b J-i.
*jw- ily Cr^bsT^ '^^'f 33 '¦^j'^^^ ^, f^}
U-i, ^-. if\i_ J ]j iJ^ ^ i}A:=- f & •ij.^Jj
ixiij Jjb^4J ]jj] f\xj (J=^ i,::^^\xc- Jyj fC Jjj'j^
^]f jbwj JjUkJ I;jIj CI^-jI iXxLj iAf> '¦^fj^3
*t iy^s>. ii fi^jXi fcj Xa^ e^-J^ ^-yy. ^xlAx
xJixc jjii ^jiijLs* jl c:,-.<Lj jjj jX \j fJ^ f^ Xa^
Xi] XjJ U-ii y y ii c:^lj>^ Ij ix^ j^jA <^Ls-
\!]y> i_Jjlf^ jJ xx xAf jl ii fL.jX iixAxf jjii b«-iijlj
^jji ]xi- j] jJM ]j fujj] Xxc ii ]jfiy j^ j]xx ijf
Jiliib iiif j\xx i\Jij JuLiib ^^.*»-^^lJLjO jl (jbiolj jjIj^
i']y jl jJOljAJ iXM fj^] *JL <)^ Xjs- fsAi i-yi^j
fx 1^ ^J/«o- ^^l liAifxc xJAx ii ]jiy*,»- ujl>- IjX |J>.i'«
^j.*lj Ias- Jj-^ b i(j.»a^ *jl i*JjL JU- <i.»- jij L ii

55
The Prophet then addressed Abu Jahl and said : The third
company is now come, and what they have seen they have
related to you. Abu Jahl replied : Still I am not sure whether
they have told the truth, or a falsehood : nor can I tell,
whether they have assured themselves of the reality of what
they have seen, or whether it was mere illusion. If, however,
you wiU exhibit to me that which I require, I shall, of course
believe : but, if you do not, it is but reasonable that I should
refuse ray assent to the accounts of these people. The Prophet
said : You refuse to give credence to a number so great and
respectable as you allow the present to be, yet how is it that
you believe the accounts relating to the achievements of your
ancestors, and the iU fortune of their adversaries, which are
always present to your recollection ? And, further, how can
you believe in the existence of such places as Irak or Syria,
since you have seen neither of them, but have merely relied on
the accounts of others .'' The truth is, the sentence of God
has become liable to them, on account of what they have seen ;
and on you in consequence of what you have heard from them.
The Prophet then turned to this third company and said:
That Hamza who kept the Kaaba from falling upon your
heads, is the uncle of the Apostle of God. In consequence of
his friendship for Mohararaed and Ali, he has been favoured
with Divine endowraents of the first order : and it is a fact,
that he shall, at the day of judgement, remove the fire of heU
far away from his own friends ; just as he has, this day, kept
the Kaaba frora falling upon your heads, removing it far away
from you. He shall then see upon the side of the bridge such
numbers of his friends as none but the Almighty can count ;
and, who on account of their numerous sins, have it not in
their power to pass it. Upon seeing Hamza, they shall ex
claim, Hamza ! seest thou how we are situated ? Hamza shall
then address the Prophet and Ali thus : Do you see how my
friends require ray assistance ? The Prophet shall then say to

56
b ii Xifxo ]iiJ- fy ]xJ- Jyj fj^^ XxfJXt ^y J
*Aff- tyi] jl(jLo.l u'-^ t/'U jJ l^tij*- !*=¦ jj^ ci-^iLI 1^
iXfXc JI^ jb LjOjti <S^ 1^ iyt,~- ijX xj^jA] yA (juuJ
fi ii Xifxcj X&XXc iytis- c^-jJOj i^jl ty ]ii^ >>]j Jli
fX^jX J \j fA^ f ffX J,^.^j jX]y fC fj Jyj fC
]j]xA- fxdiiX \xXji ijXyJiXt ^ii iij'As^ ijx jb Xji-
l^jl,^bLj Xjfi ]j iJX iyto- ^JJ^J^ iJX ^b (jijbJLjJ jl
fxoj ^JiJv^tX fxc ii ijj] ;_flbilj.'J 1^1 y liyxij
fjM)] J ]j{j!uj] i]j JL Jk«3Jb ^11 CLijhj Jul iXM jJL b]y
^yi] ]jfMii]j li^.jiij ii Xif ]jXji- fji^jii (j*J XJi jjX
c_il\s?lj_^^ juji) c:..<*^ J=-^>ij Jj|_^j>^ bLtf jl JLj
ii fX.1 iij ^] J^s- y] f ii XyJ C-jLi- ^^! J^ jjb
i::^ ^]jsr^ ij^ ij>- Ji ^JJji] xjiiiX ]j]xi- cji]y^
„ s.
jX-j ixL]x ^yJiC ii ^fxc Ji ii fAjJSr^ fj^ f
ijXi-Xj JuJjJ iXjjs- Xji- t^lf bs- Jli iJss'b ]yXy X]xXll
J iiixij f] iXjjs- i,:»- jjf ii iiiy- ]y ijj^^ XiXy iXytj
.f] iXf i^ f
iXjy- (Isr'b l^jJ ifiXXc jJo- ii liyJ ^ZJyis-
iC^.,s:^ cUcb ii 'ixf ^jijy- f-x^ j'i ^'^3 ^'^'^f ^y^'^3
* . ' i' ' ' /
^\aJx^> ]xi-yiJtx^ b ii ^^]^ ^x^ '^'^f y is-'lj-^j
'-r']xcj ijj]y-j ^]yj ]xx c:,-Js^^^ b t^jU Jaj] /Ij
^J>>]js^ CJbd c_>ljtf. jl J^j c:^b ^_Ji>\ji- CJp-l ijXi]
fy 3^ ^33^ ^ ,_jjLjiJ ij\>- jX J^ y] f
i^ysy] jj|,_^l0;J <UJi! ^y>-j XJXy ixf fiy y fy ii

57
Ali, Ali go and assist your uncle in saving his friends from the
fire of hell. Ali shall, upon this, bring the spear of Hamza,
with which he fought the battles of religion in this world, and
shaU place it in the hands of Hamza, and say : Uncle of the
Apostle of God, and of his brother, reraove far away from thy
friends the fire of heU, with this spear, as thou didst the foes
from the friends of God, when in the world. Hamza shaU
then take the spear, and pass it through the wall of fire which
stopt up the passage of his friends to the bridge, and by the
divine assistance shall remove the fire out of the way of his
friends, for the period of five hundred years. He shall then
say to his friends. Pass on : and they shall accordingly proceed
on without the least molestation, and so enter paradise. The
Prophet now addressed himself to the execrable Abu Jahl, and
said. Thus much for the third company, who have seen the
miracles of God. What rairacle do you now require for your
own satisfaction ? He repUed ; I require that which thou hast
said was perforined by Jesus, when he told some persons what
they had eaten in their own houses, and what they had laid
up. Now tell me what I have eaten to-day ; and what I did
afterwards. The Prophet answered, I will now tell you what you
have eaten, what you have laid up, and what you did while
you were eating, which shall only become the means of your
disgrace and infamy; because you have had the assurance
to dispute with the Prophet of God. And if you refuse to
believe, in addition to the contempt and infamy of this world,
you shall find everlasting perdition and torment in the next;
and shall by no means be saved. Observe, Abu Jahl, as you
were sitting in your house, and had just taken a mouthful of
a fowl which had been roasted for you, your brother Abul
Bachtari came to the doqr and desired admittance. Upon this

58
y ^ Oj.i J^L ii XxAb i.z..^j J^l ^U- jJJ y jX\y
^jxf J^.j 'ij-^ y '^:,j^ ^y f J'i L^' ^ hf'^^y
«-:>-=^j y} Ls^^ u^ "^y- y^'-' yj j^ \> if'^s
ijS'ijy \i^y f '-A^ ^-^j u3j^. uyt3 s/'^^'^ Jj^'^
\fi] lii c jjX ij:,Ji Jfs- j)l i_sxf iyi-X ^jfl^ii cJ*aJj
iZJj.as>- fxf ii>- fx ii f f\AJ ]j'i3=- y- ^f>i] fifj
Ij^jLl j^jX jlji iXj f^]i liy^ 3] |_s*;-'l li-a^ ii XyJ
^•^^'¦^.3'^ ^Ji.'^ jl) fy^ '^ l5^. jb "^y y '^ C'^y
y JLj j]j& 'ri/^,'^ 3^3 '^"^^^ 4?A'-'^ jl> '^^^1^ hf./-).'^j^3
^UJ ij>jLs- <S^ i^Xy ixf fJ:- Jj Xy iMjji jX i^Xi_
^ '^•if f'^ V'V <-)b-*lj ^f"^ U^.i U^^ L)f^ J'^
Ji joJj uJU <-j]i ^y.j'i ]'X- y.iixij (^L»jb iJtxi ^JJJJ
y i/j^ ^33'^ 3^ hij^ '-^ ^y^ ^ y^ ^-^^
iSJys^ Xy XjX [ffiy c::^LI fj fXfi fX ]yjx>-
JiXXc c:,.Ow«J fjj'^ ]y ii (»ijQ^ '^j^- jl j-V.I iy " '^yf
^jjx>- JL ji^j3y ^y^=r- 3^3 ^¦^^^ y^ i^f^ ^.
¦XJtiiXXii yA-
iXiVc f\i jj]x JajI^Jcs- ^j] ii XyJ CUjJk- j^
^b>- LlJyjd] XJ ^ ii\j l.:^.-)! iXjji- f J ii ]jXcy
]j fy f\ |^bA.ii ^^ Jjs^jjI f ii XyoJ iZij^OS- XL
i_y3 (*^ >''ij3^ 'zy f!' jl y3 i^-^bkAj^ e:^ J^ y]
ji] ^y f XyJ cjyis- c:,— 'I jLu.>J (JL jX iXjji- fX
(^fxc 9jj'i J^yf- y " XJbXXc c:^o«*J -fj Jfs-
*\^b Jff- jjI C_^,J*$JJ ^ JjJwaW :;JJ j^bl/ ^_/«J Xlix

59
you began to be mightily alarmed, lest he should partake of this
fowl. Your greedy disposition however suggested an expedient :
you hid the fowl under your skirt, and then let in your brother.
As soon as he was gone you dispatched one half of the fowl,
and laid up the other for another occasion. The whole of
this is false, said Abu Jahl, nor have I so much as touched
a fowl this day, much less laid up a remainder of it. But finish
your story, and let us hear what else I did.
The Prophet proceeded, Abu Jahl, you have had two hundred
ashrafs* of your own ; and ten thousand Dirhems belonging to
others have been deposited with you. Frora one you received a
hundred ashrafs; from another two hundred; from another five
hundred; from another seven hundred; and from another a thou
sand. Now all this was put into one bag; and, as it was your in
tention to cheat thera all' in order to avoid the repayment, you
buried the whole in the earth. But in this case the determina
tion of God is contrary to your plan. This too is all false,
said the execrable Abu Jahl, I buried nothing ; and as to the
deposit you mention, it was carried off by a thief. I say not
this of myself, replied the Prophet, you cannot therefore
charge me with falsehood. Gabriel is at hand, and the rela
tion comes from above. Gabriel, continues the Prophet,
bring forth the remainder of the said fowl. In a moraent the
fowl appeared. Now, says the Prophet, Abu Jahl, do you
know any thing of this fowl ? Not a syllable, said Abu Jahl :
nor have I touched a bit of it. Besides there are many half
eaten fowls in the world. Abu Jahl, says the Prophet, address
ing hiraself to the fowl, will have it, that I have told a lie,
which I have referred to the Angel Gabriel, and that Gabriel
has done the same thing, which he has referred to God. Now
* The name of an old Spanish coin, worth about four
shillings. The name has also been applied to the golden
Mohur of Hindustan, value about two pounds sterling.

60
f fiiXXo ^Af o^j^ l^^l ^ys^ ^ i^jl l^i*- ^^b
(Jili- ^-x*s>- y^j JO--J Ijc^ Jj~i^ ^y ii ^ Xaj^
b ijiMJ]Xj c:^-i|jo- ^y^'i Jff- j^l ^ f^i^ cjjI^j
^^3 ]y (Jibj Cl— 'I i*tiy»- ^j^ J^ 'i'^'i^ CJJuLc (Js.-
o.A«! j-x*,^ c:-~^^ l*^ o<.aa! jb jl y ^jjj ci—^l *'^
c---2i^ ^ji^ol^ c:^->l J^ j*^ 'iy3 V wA* ijib u^*^^
jl xf f^^ Xyi- ^]x yj ]yj Xjj J xfo ii xxfo
Jyj b jj (j«J '^33^- y 3^ fj''']y. I'^V^ ''^1 f^.
i3j^ Je yS fkf ^¦^^j t^^T- j^ f^ '":^— 'b "^^
J^ jjI 1^1 a;^ XyJ LUyB- Cl— 'I uj*^) ^J^ l/ilj J^
jjbo (^LjI u^^ oljjs.*^ jl t^JyO aif^l ]j ci--^ u^ V.I
^^L.S' ^^ c:^ Je jjI I*^ <_>lJj; jl t,^ i;/V.I ^'
^ fXy JLsT^ a;^ Cl— 'I lixs- iJJXs- IfAjl <);^ jJ^
XyJ iSJyis.- Xj]Xi f^]j C^jl'^l 1^ fiy f^y3 fi^^
^XXlJi. , ]fy f\ y ^XX fjy ^\i, ^ Jf ^Jo\ ii
fjis^ y ^xxiJ^j JiiJ yfj Oj:^ ^XiX fxtj f ^js:^
JUJs-l tjX^ XyJ iZJyis- iJ c:^ Je ^1 bu'A'.l
fjoS^ (UJ6 lyLj \^]jX] Xy- UM]jSy. iJ^Ji ii i^<iXc
JL^ ii fi]xx<, ]j\^] ij OA^ Jff- jjI 'J^b J\xJ-
^b ^ \^]j ^] fxo fJ iiyb XyJ iZXyi^. C1-«JJ
c>--o iZXyi^ ] ^JX^ c:^-^ JLi ff)] ^ f^^^. lyi
Xy iXjjs- ^y*L f ii if^j'O y lixui ]j'iy- t^L*
JkA 0~^'i fj.* i^Liclj ci.~i^;J '^ Jl^ jAJtiyj
fjixo iJjX>- fSty ci-^ s^'^'.'^ bif^"* c);'.! ""^ '^J'V'J
c;:^^^ iji./^ y^ 3 cJ^ U^ Ly^ 'rf^ f^^'^ ij^3
C-jIWI Cl^lj.s?^ fxc jJ ii XyiJ ^^ ]j fx^ ij),]

61
speak out — clear me, and convict Abu Jalil. A conimand
iraraediately canae down and the fowl spoke. I attest, it said,
that thou Mohararaed art God's Apostle — the Lord and the
best of mortals. I also attest that this Abu Jahl is a rebel, and
that he is, both wittingly and willingly, God's determined
enemy. A part of me he has certainly eaten, the rest he laid
up for another occasion : and may the curse of God, and of
all those who can curse, fall upon him ; for he is not only an
execrable infidel, but a miser too. When his brother wished
to enter his house, me he concealed under his skirt, lest,
forsooth, he should have partaken of rae. ' But as for thee,
O Apostle of God, of all who speak the truth, thou art the
raost true ; while Abu Jahl is both a liar and a prevaricator,
and is accursed. — The Prophet proceeded : Abu Jahl, does
the miracle you have seen satisfy you ? If it does, believe, that
you may escape everlasting punishment. I cannot help think
ing, replied Abu Jahl, that all this is nothing more than mere
illusion, with which it has been thy practice to gull mankind.
The Prophet answered : Do you perceive no difference
between what you have seen and heard of this fowl, and
between what you and the rest of the tribe of the Koreish
have seen and heard .'' No, returned Abu Jahl. Whatever
you perceive then, continued the Prophet, by the medium of
your senses, you believe to be mere illusion. No, says Abu
Jahl, I know that what I have seen elsewhere is not raere
illusion. But, returned the Prophet, as you perceive no dif
ference between what you have now seen, and what you then
saw, it must follow, that what you have now seen must be
real. He then stretched out his hand and touched that part
of the fowl from which Abu Jahl had taken his dinner, and
the flesh returned just as it was, before, so that it became
perfect in every limb : and he then said : Abu Jahl, have you
seen this rairacle ? The appearance of something of that kind

62

]j\fi]j xx\x ^ ijs^ \j\i'\ ^ c^-^r ^1 yf b^3
^j^ f.^ iij] JU-j XJj]xx^_ ^ XX fJi^j y^
U^„ S&'V '^3-^ 3^ ^y^ 3^ J^- LS"^ J^ ^^^ 'J^3
l;\^IL f L XJ jj\x^ J^^e ^\^ 'irf '•^y^ J
JjjLj ^Uj.I Ju.bii iif fx Xj^ ij\^ jX J=- xi\x^ ii
iAJ!>j xixJ:. y\=^ yi] j!L iXify xJ jj ^^V^ ii^
C3o_ ClJ^. ijX XJXy iiiyj ciJ^I i^\ iiy JJlj^
C;-^^L J ii ]jiy fi iixiiiii ii 'iyjj c:--j/ [; "^
<i^ Jj.«^j x]x j\i ¦ ]jiyi J-ii y\s- i^j:>- ci— 'I 't^ ,^.1
^^^Ls^ J jjj ixf ci^Li- J^ jjI a^ Cl— -I y JL ^^,1
jIjJ^ ]jfLi] JLj JOjAb ^5- b J^ u^l^ jl ^. ^.
^_j.yil jv-ajw. J jjL Ij-ojj y^^ J^ y]j ^^ f^ ^'
i,,nx^ \i jJx f^A ii XyJ c:Jj^io- f (j-j iiy f^, 3^
JL ^^jl jX y fy xi,x ^y l^j i^yf. ]j^y jLo
^xf yf\ flf\ yj iJy iy>„y f-^ J^ Jj^'^ t3^ ^
o^j ^y>. fyij^ \jOy. JL ^j ^Jjl ^ fAi] c^
jj^ ^ fy iy uV ^j ^^ '^j^ '^j^'^^ b"^ "^ '^/jV
i^ JT ^^^ Job^ i-^. Cl— ''i <i^ jIaCcj ijJe- y}!
jXj ^^f Xy- j^iA^. bJe y^3 ^^-^ y ^-^ "^3^.
f izjy^j o^lJ^ ^1 a^^ (»V ^j ^^ lab '^ ^ b^
^j/j3 a;^ XyJ L:XjJs>- ijX XyJ c^-^^J fxcj^ ff^. \)33
Je J^^ 4^V ^ J^^JV. ''^ ^J^ 'J^ iJ^^ ^^ ^^^
^^l^jl j-ii ^jjj ii ^y ^ji\j xf ixi\x^ j]j xx]iif yAa
xf Xif;- j]jy oAf jX \a3:> fy ii c:— >! ci-^
jXA) CJujJs JuuLa ijL^ ^jjl d'-i-f jJ <» ^^3"^

63
I do see, said Abu Jahl ; but I am not convinced of its
reality — Alas, alas ! for this wretch, and others who follow
his example ! By exhibiting miracles such as these, Moham
med plainly shewed wherein the difference between his and
the miracles of other Prophets consisted. Yet, strange to say,
those can be believed as miracles; but his are supposed to
have been either illusion or magic ! Nor was that of the rod
of Moses, or the raising of the dead by Jesus, of any other
kind. — But, the Prophet thus proceeds ; Gabriel, says he,
bring hither the money that this rebel has buried in his house ;
perhaps this may bring hira to the faith. In a moment came
all the bags before the Prophet ; when it appeared that the
matter was just as the Prophet had said it was. He then took
up one of the bags and said, call such an one, who is the real
owner of this purse. When the man carae, he said. Take this
purse, which is your own, and of which Abu Jahl intended to
defraud you. In the sarae raanner he dispensed with the
other purses, giving each to its rightful owner. At this Abu
Jahl was both astonished and ashamed. StiU he had three
hundred Ashrafs left. Now, says the Prophet, believe, that
you raay take home with you the three hundred dinars, with
God's blessing ; and so become the richest, and consequently,
the chief of aU the Koreish. I shaU never beUeve, said Abu
Jahl : nevertheless I raean to have ray raoney. He then raade
an effort to get possession of the purse ; upon which Moham
med says to the roasted fowl, seize upon Abu Jahl, and do not
aUow hira to touch the purse. The fowl instantly seized upon
Abu Jahl, and moimting up in the air, carried him away, and
placed him upon the roof of his own house. The Prophet
then divided the money among the poor of the faithful. He
then addressed his followers thus : — Friends and corapanions
of Mohammed, your God has afforded you this rairacle through
the perverseness of Abu Jahl. As for this bird which has
been restored to life, it is one of the birds of Paradise ; and
which, for your sakes, shall for ever fly about in that delicious
place : for you must know, that in Paradise there are many

01

^y iijf iji^,^ y xAAy>- Jjy^ Cl-«^ f^ J^3 ^y^
jf XJij Ifl jl fj_ {J^33=^ ^J3J^ li^^^ if 3 '^-?•^ Cl— JjJ
XjJ^jXo ilsr^j ij^fyj i_fWj jl ijjj ij!^^ J'i iix] ^^
Xj£jJ~c i-r-)^ i^Jaiij jLj] 1^ J ^fy XyLXo 'Usr^.j
lijji- iiy- jjljulji- jjJij ^Jy>-J liy^ fjy f uJfijj
j]jy IjA jXj XjLxc iXJj jb jjxJbt! ] L^j iii XAs:^]i^::.^iij
d'-^wj^ Xiy ^yj ci-j^ f^y y.^ y i'xxt js?t xxxc
jXj c:,-^! iXjj~- ^ j] ^] j^\i ]xc- Cl— ^li ii ^ JL)
JjiL\^ *jLu1I ifc f-xa- ^ lyy '•^ys- jl ylx^ ci^_Jo-
yA c:jyis-j xJXji ALxHJ Jyj isjys- cjlsfl ii c:^~»>l
^^|jj£jl ufiiy ii]j Xy futi] fxojX fXA] ifc jL<j.«JI
^jyAXM^ i,=-jX ,^ L-i) ^ Xaj^ c:,~«1 if <zAij J^l
XXiixo iZiix] ]j] Xji- -i-AxX fy j] iij] jLc JoJLiilJkSlj
 '* >
f] Cl— =1 yx>- ii XyJ nC ^jL<j.*.1I jS.A Llij.^s.- ^JMJ
L jX^-xX b ci-^ LlT^ ^"^^^ JJ^ J'^ Li'^'* ^ ^"^
]jiXyj ifijj ]jjf ,yxc f]j c:,~» ^y!^ fAJ\ jX
J]y fM Xa^ j] \J^.y ^ f-^j'^ '^^'^f ^'^j
bj JJoJJa ]y i_/«J J^^ iiJj f^} fy ]j^'iy ii i^'if
]&fi j] fixy fxj Lj (jj5*j f^yy i-sy^, li^J f^f
ii fLjXj c>-sr^;J.^ f^} tr^W-' jl *-^L-j JjiX*! (jjjJJ
(ilibjo-j j^js- (_?)Lij| j^jIw jjI ^juj jJ MJ J>«-l c)^jJ
b^ j^ 'is'-jj ij)j] '^ "i^l Jj-j; b c:,-«^ '^l Jj^
c:^j/jl d— jJ jl b''^'^'*" CJf.as- d-^ilti JJilj'^ Cl— sjO
Jy ,^ ii xJ ^lUb ijLs-j ci-.il J^ iiy^ f^3

65
kinds of birds, each of which is as large as a camel ; and these
shaU fly about its delightful plains. Now, should any one of
the faithful, who sincerely loves Mohammed and his posterity,
wish to eat of one of these birds, it shall instantly come down ;
its wings and feathers shaU immediately be well plucked, and
the flesh cooked for hira without fire. One part shall be
dressed with eggs, onions, &c. the other nicely roasted.
And when he has eaten as rauch as he wishes, and has said,
*¦' Praise to God, the Lord of created beings," the bird shall be
restored to life, and again fly about in Paradise. Besides, the
bird shaU now plume hiraself upon his superior privileges,
and shaU say : Which of you is like rae, of whom one of God's
frifends has eaten a part ?
It is related in a respectable tradition by Moosa Ibn Jaafer,
that the companions of the Prophet were assembled on a cer
tain occasion, and Ali in the midst of thera. All on a sudden
in carae a Jew, who said : People of Mohammed, there is no
kind of Prophecy which you have not established as true,
with a view to give credit to your own Prophet. The matter,
said Ali, is thus : if God spoke with Moses on mount Sinai, he
spoke with Moharamed in Heaven : and if Jesus restored a
blind man to sight, or raised one from the dead, it is no more
than Moharamed has done. For when the Koreish requested
hira to restore a dead man to life, in order to satisfy their
curiosity, he called for me, and sent me with them to a certain
burying-place. When I had finished my prayers, the dead
came out of their graves, and the dust fell from their heads.
Again, at the battle of Ohod, when a spear had pierced
through one of the eye-balls of Abu Kotada, which accordingly
fell out ; and when he had taken it in his hand to the Prophet
and said. Prophet of God, hereafter I shall lose the love of
my wife ; the Prophet took the eye-ball frora him and placed
it in its socket : and so complete was the cure, that not the
least difference was discernible between that and the other,
except only that it was the better and more briUiant. Again, in
the same battie, the hand of Abd AUah Ibn Atik happened to
E

66
yfx f] iif] f^ jl fiii '»ii^,'ij i!'i':\ii ij)} fxo xixfxij
¦^y /^.^ f jl y^333
Jbi. ]xs- CX>JL 1^1 iii] Joe Cl— iJ cJa=- fAii> jXj
b,^l d— -ii Oj^rfisll JujI Ciyia- ^^1 ci.*<'isr? C--^ jJj
{jJ^.jJ yb "^ iJl^yjX fjuJ ci-'ilJi^ <ij»- lJ^T^j c:^j/
i»^jic "Ujl ub"^ L iAjbic* jl jJjt« cLoJi.- jJ^ iJjJu IjlJJ
^ i?j)l^ iS^ Cl— 'I Jj*A.< *«« J/t^s:?" Jl JjL jl ^yx^
cJiL bJj*i) C15,«2»- (S^ JulLIj^ <Uiic J J ii ^^UiLo ^^1 jl
JuJ>.«l ci>^.,asil iJJJ i^ ijii iL *i)J)l^ c--vi jJ Xxi
ij^^ jjj] C;-^A^1 J^J i^bUj b^^ bsS;^**:^ij* jLjU^
^Ij:^ cr* b^^ ^ ^ 'iyji c^^ f^^3^=^ fjj
fii>- XJ ]jjj f] ii XJxi fi]xf y^ b*«ii ify b' Jouj^
jj^ Jjj,jo- fjMi (Jj.il ffXjXi ii l^^L^j.*! c>~»l i-f^ii* iJI*'
« Xi\^fiXcj Xj\^jXo |»l-i by 1*^ (?*' Jk^.S? t^l Cl-*^ J.«l
jjl i^gj J.A.ilb jJ j-JJa* ii f"iyf i-*l bj:^'*" '''¦^^ LlT*
«ju jjo ^ ]ji\^ '^yf y^3 '^y '^^, f**^^ hfy^ y '~-'y^
C1~J; iiXs!:^ ]xi- fit ^y CJjA^\j XJii <Uto- jJO ijuJ yii
jyfs? b xjxi jLJLiilj y y uy^3 'i'^j ^J*.??^ fxuJiij
liyc Xy- Jls^j Jj.«;i^l C^^-^ss- t>j/jJ Xy JJs^. ii i y,]
Jbs^ fiX c-.uUj Jj.il ji-ii (jitJuL- cJj a.^ b<^ jjuU^ Xyii
fxuJ>j xf iJ^j J-ii JAs-j XyJ y] ULiy2d]j Juiib lij^
j] ii Vo ^^b^l*"^ iXas^ i_f] iiJJJi ^jliiiL« JuJ^ iXs^
VI »-r^ ^^3'^J^ ^J, I/* w^.^ j^ 'H'.l i^ liT^j i*!^

67
be cut off. The same night he came to the Prophet, who,
taking hold of the hand, applied it to its place ; after which it
becarae a perfect cure, so that not so much as a mark of its
having been cut off remained.
It is also related in the Hadith by our elders, as they
have received it from the Imam Jaafer Sadik, that fourteen of
the infidels of Acabah * wishing to destroy the Prophet, went
to hira on the fourteenth evening of the month Dhul Hijjat,
and said: Every Prophet before thy time wrought miracles,
we now require of thee some great and notable one. The
Prophet replied. What is the miracle that you require .? only
say, and it shaU be done. They said. If thou hast any influ
ence at all with God, say the word, and the moon shall be
divided into two parts t. Upon this Gabriel came down and
said, Mohammed, I bear the salutation of the Almighty to thee
with these further orders, that I command all things to obey
thee. The Prophet then raised his head towards heaven, and
coramanded the moon to be divided into two parts : and it was
divided accordingly. He then knelt down with his followers
to give thanks. When they had lifted up their heads they
said : O Moharamed, coraraand the moon that it again become
as it was before. He gave the command, which was obeyed.
They then said ; Command that one side of it only lose a part,
and that the other remain unaltered. He gave the command ;
and it was obeyed. Upon this, all again gave thanks upon
their knees. The infidels said in reply to this ; Some of our
traveUers will shortly arrive from Syria and Yemen ; we shall
ask them, whether on this night they may have seen what we
have. If they have, we shall believe; and if not, we shall know
that this is mere magic. Now the generaUty of the compilers of
the Hadith have stated, upon the authority ofthe companions of

* Annales Musleraici. Vol. I. p. 50, &c.
t The truth of this miracle has been objected to by the
Arabs. See Pococke's Specimen Hist. Arab. p. 192. and the
following note.
E 2

68
j] yAv ,^XJm ^J2> icL-jJis.- Jis] <ulcj sixf jJW ^
j^']j .lijXM.,^ jf] JojL Jul ZXyA Ji3 AjWf jl ijf^
^ yX>-j ¦IjAxc. ^1 Ai\ JOlCj ytS. Ai] AXCj *iuJu>)
jujujI jjISujI ^lyLu.* 4^j.>- * jj^ ^^^.V? y'^3 f***
c3bs:fj »jJoJ ,(i)b^f- *-r^ u^ j*^ 1>*^ ^ ^ "^"j^ ''^^'^
Job 1^ Cl— 'jisU- ^1 d--*^ Je y'^ ^ "^ <-^.bj
.jjoyi ^^to- j(_^ o^ JV* fi.ii *_sL^ jjs^ jb ¦ijbL*^
-Jul i(JOL> jVjJ^Jte- *_--Jlujl jJ j^J t;sL;f- Jjk^ ^
'\li>yM jO ^ ndy .^jJW ^f ^ AAxi fj^ jj*J
jjuAJi ' ' <ij jX ^Xiiis- *ttj yi (Jii jXj 3!Xiji j*A*u-« &*&
cT^ j^'^ y ^y \f^ J <^b^ ^ ^.^ L5^ ^jb ^ J^'
Iw .jjiubs*^ j-aXsr* j^'lj c^-jI ci-J*JJ>j ci-^»^ Xc\y j\
y AAjJi^ iXsi^ Al^j Jiilji- jli] jlL- f] (j-J J;1«AJ ^jl
,^\j i^Xiij i^xi) i]j ^ xfi y-^ W**J *t"J j^ ^'^ ¦f'i^
Jli U^j jjjI _/Jj a1^ cJ/j H <i1^ ^jiii ^ L jbwj _j JuLJ
^ci— >1 J*aLc c_— lio Jjs:* Jj-^j iiy Mji\ ci.-jJ»-

^ The Persian writers give accounts of two miracles of this
description, both performed to accoraraodate Ali- In the
Rauzat Assafa we have this account of the former.
<ijAJ Aji yic ife \A fc ^yA<,jA\ yA b" JouIj^ jb
ijj4XA^ tzXj,^^- Jjxc ^jX ^jjj dj\ ^f^ ^] fx
jIjI ii 2ix\&i ^^yA^jA] jxA iZJyis>. fji y cJfxo y tJjX

69
the Prophet, that upon the night in question, the moon was
divided. And of these the principal are, Ibn Masood, Ins,
Hadika, Abd Allah Omar, Abd AUah Ibn Ab4s, and Habir
Ibn Matam. The latter of whom has further stated, that
when these travellers returned, they all agreed in saying, that
they saw the moon divided on that night, just as it has been
described. It is also related by Zohak, that Abu Jahl perse
vered in declaring, that all this was mere magic, and proposed
thatmessengers be dispatched to other places to enquire, whether
any such thing had taken place or not. These, however,
brought back the intelligence, that the inhabitants of such
places had seen the phenomenon on the night specified. StUl
the infidels persisted in saying, that this was raere
raagic ; which has found its way into various cities, and gained
credit. And hence it is, that doubts respecting the dividing of
the moon have originated, no less than on the sun's being
turned back in its course*; the answers to all ofwhich depend
so much upon the principles of natural phUosophy, as not to
admit of being introduced into this Tract. But if it should be
the will of Providence that these questions should be con
sidered more at length, the Author of this Tract has no hesita
tion in promising so to conduct the investigation, that no
further doubt shaU remain on the subject. Upon the prin
ciple, then, that where we cannot obtain all we wish, it is
laudable to obtain all we can, the above accounts have been
introduced from the Hadith, which it has been hoped may
suffice on this occasion. They who wish for more must have
recourse to the Hadith itself.

x\xxc] fiixs- JjJ fcjj .i.i> jt>^ jjy f y ^j
fs--^ i_5*-j (jjf-j c:^bx.i> i—sf^ j\iX i—)\Si] ii c:^b
JJwj^ flui] ifc fc ^^yxcjA] jXc] j] f^ Jyj ci-ji^
<dl| Jj-j_, b ^J ci~«^ ,jf^3-*-^^ j:H1 **'^1'>^ j-ac jLj ii

70
*bb bi fxf j\i j\ Ci-fF^ IjC-jLjI iXy y Jyj ci-=%
ii ^z^^jy ^J''XAC c:^ 'bwl jb '\:L>J (?Li y^ ife
XjAJ ffs ii fXiX xy iXJii ^if cjLil ""^l jl '^ c>-«
fy (}i}A- ]j iixAijji- iAMj>- fxAi if^'A:>- c^'ib' if yj
XJxi iX!b\uj^ .yxii]. In the station of Sahba (a place near
Khaibar) the Almighty turned the sun back in its course in
order to enable Ali to perform his evening's devotions. The
circumstances are these. Upon a certain day, when the Pro
phet was in this place, he reclined his sacred head upon the
bosom of AU, in order to enable Ali to observe what impres
sion a revelation should raake upon the Prophet. But as the
revelation delayed in coraing, the sun went down. When the
revelation had been raade, the Prophet asked Ali, whether he
had said his evening prayers or not. Ali said. No. The Pro
phet then prayed thus : O God, if Ali be thjr and my servant,
grant that the sun may turn back, to enable him to say his
evening prayers. Now, it has been related by Asma the
daughter of Arais, that after the sun had gone down, she saw
it rise and pass over the raountain, sp that people beheld its
rays with their own eyes."
In the second volume of the Habeeb Alasayar (a work
containing accounts of the twelve Imaras, by Khondemir)
we have the following account of • the other rairacle.
d-^l ijfi>i ji^ ijf^y^'^ j^^ cyLl^ <fcU»- Jj
..'^ " • " " * . . L.
<_jbwl lij CLljo^] d-e J^ J'^ 33'^ tS-**^ ^'i^.f ^
iiy CybAjl^ JO-) Ciiyjs- CULs- f^j Jii Jj] cuf xf
iC.,~Xijij iSXyii^] CUljj J Xxi ^_jJIj d^jjj • • • &C.
i^yc d-o^j ^y fA] ii ^^Lj jX ii c^--l f^^ JT
jb*j d-^j 'ijb^J jjJ^ C^bi jl ii d-— jIj^ (JJ.S- Xy iiji
j»Lj jLJ fx[) cjlsfl jl j_^.£Uj b ij:J)j.did] Xiyj jX jos.
JjAAw, j_,bb Ji^ ^jjjjl^j^ f'„f^ jl ''iMf iXjAi

71
y fxk^ C_>b ,^1 jJj J>.i. CJji ^^blol jl fiX jLj iXy
jAi J XjAi fUJLl ^^biul CU^blc i\At ^jy>- iJXjJ fjj
d^-c-Ljs.-'l \j ij]xf jb I^C_)Lj| ii XyJ id.J.w.< jUsT*
xxitjj- <ujb d^Ll d-J."^ f\j jJub«J c>Jjj \jf^
iblil ijjlJii jUj *j;.< ^L b' xA j\i f)X j\aj ifs^-
&C. xi (.-JtA- It ^s related araong the other wonders of
Ali, that the Alraighty turned the sun back in its course twice
on his account. The first tirae was, during the life tirae of
Mohammed, &c. The second, after his death. The way in
which it happened was this : When Ali was marching to
wards Cufa, and had an intention of crossing the Euphrates,
the tirae for evening prayers arrived. Ali and some of his
companions performed their devotions. Some of the soldiers,
who were busy in sending over the beasts, missed the time of
evening prayer; and, in consequence, made some words
about the matter. But when Ali heard this, he prayed to the
Alraighty that the sun raight be turned back in its course, to
enable these men to perforra their devotions in due time. The
prayer was answered; for the sun carae back to the place
corresponding to the time of the evening prayer, and there it
stood till the devotions were finished : it then went down.
In the second part of the Prodromus of Maracci, p. 42 — 3.
accounts of both these rairacles are given, together with the
assertion of Ahraed Ibn Abd Olhalira that they are false;
and that they are to be found in no respectable writer what
ever.

NOTES
(Referred to in Page 43.)

(A) As this is one of the most famous proofs adduced by the
Mohammedans for the mission of their Prophet, it may be
worth while briefly to consider it. I shall not take advantage
of the variety of reading, naraely, whether we should read,
" The Greeks have been overcome," or " The Greeks have
overcome," nor of the stiU greater variety of ways in which the
Arabian commentators attempt to make out its meaning;
which may be seen in Sale and Maracci. But supposing the
text to have been written at first as we now have it ; and that
it was written upon the occasion of the Greeks having suffered
several defeats by the Persians, which might have happened
about the tirae when this was written, still I affirm, that
such prediction, allowing it to have corae to pass, would not
be sufficient to establish its author's claim to prophecy. For
a very little sagacity might have enabled Mohammed to
foresee, that a powerful empire like that which was then
enjoyed by the Greeks, with the unanimity which must have
prevailed where the national religion was Christian, would
soon be able to overcome its enemies, harassed as they had for
sorae time been with political dissensions, and weakened by
the existence of many Christian communities actually residing
among them. The prophecy itself too is allowed to extend to
not raore than ten years after its delivery : which certainly
argues better for the politics of Moharamed, than for a claim
to prophecy. Among the Jews the Prophets foretold cir
cumstances which should take place at five hundred or a
thousand years' distance of tirae from their prediction; and,
in raany instances, defined both the times and circumstances
with such accuracy, as to preclude the possibUity of conjecture
having at all been employed : this is what a prophet, in any
prediction, ought to do. But here, we have nothing more
than political prudence. Mohammed sees that his followers

73
must be encoirraged : he consequently predicts what he plainly
perceives wUl come to pass, in two, three, or ten years at
the farthest. It comes to pass, and the delusion which had
first arisen out of mere policy, is by a similar policy now urged
as a proof that a raan, who was reaUy a good general and states
man, must have been a prophet. But, supposing it had not
corae to pass, what must have been done in this case .'' The
answer is, the prophecy is sufficiently indefinite for evasion.
For first, neither tirae nor place is defined, when or where the
Greeks are to conquer ; for the word here said to designate
any number from three to ten, would then have been explained
in a very different way. And, as to place, it may be seen in
Maracci, that the commentators differ considerably : and further,
that they are unable to assign the precise time or place, >vhen
or where, the event did take place. In the second place, the
compilers of the Koran would probably have pointed the
text differently, which would have admitted a most splendid
interpretation ; and which I ara rather surprised they have
not adopted. Let us see how this raight be done, d-jlc . Jl
i^fAx^ *fic J**j ^ ^j . . . . I»jj I ¦ i- e. ' The Greeks
have conquered : but they, after their victory, shall certainly
be overcome.' Now in this case the passage might allude to
the victory obtained by the Greeks over the Persians, in the
first instance, which we know took place; and to the final
overthrow of the Greeks by the Mohammedans in the second,
which is also true. I do not know that any Mohararaedan has
thought of this explanation ; but I have no doubt, were they
pressed with the variety of reading, which actually exists,
giving this sense, they would raake no scruple in adopting it.
(Note B. lb!) This prediction is also too vague to prove any
thing like a prophetical mission in its author : nor has it any
thing more prophetical in it, than may be gathered from the
speech of almost every General, who takes upon him to
harangue his army.
(Note C. /6.) This prediction partakes very much ofthe nature
of the last, with this additional disadvantage, that the truth of
its fulfilment depends solely upon the traditions, which, the
Mohammedans themselves allow, are, in many instances, contra-

74
dictory to each other, opposed to the Koran itself, and unworthy
of credit. In the Kafi, a work of great authority among
the Persians, we have the following particulars to this effect :
Jbj &C. .... fJL\& ^ fXAy] ^ fc . iJ^xA] (.iilte-l (_jb
fAxi^ ^y LL'jf^o^ f] fiJi] ifc ^^^jJt<j.JI jXo'i d^
i^ u* ci-uoU-lj ub*'^ y^ y ^ J'i i^s^b '^I'^b
o-^jto-j A ijAA] ijXi] ^ L Jsc ii]j ifc iii] f.a iii]
IjAA] ijXi] f ''^^}33 (*f^ cl.-*.<i-»j L (JiXai cl)L«
j_jju ^ LLxAsAi] ^j ff] yuAi ^y 'iyii 'Lii
cJJj ^^1 i^j^jj' IfJ^ (?fj*!!^-' fXi] ii]j ifc <d!l fa Ai]
ifc Ai] f^ Ai] Jyj fc ^yxLi^ (jwUll i^J^] JJsb ^
JUi fc Jfi Jli ^l^b ^^b*'^ i:)3y^,3 u!,^^*^ "^b
biJi-sj iltbj bi*.- ^_,ujbx!l ijXi] f f c-jIjjs-'I >^li ci-IL iii
boJkjj lla&s.-j l^bJlJLj U.Cs?j LUj Lbj bij*y-».«j IsL-'bj b j^
l»li fL>- iX^ fc ii]j iAc iii] fa <idJl Jj-^ fc i-Jii iii
Lyii ^jAi ij]xii] fc ciJ^ Ai if[A] \f_l JLi Ljdai.
iiiX) ^ ifc (__>ji JljUJl (j-« iXxXo jJOjJj IjcOJtLo ^Lt
.fji^\i- f^ ijmA Ixij] ^y d-.JJ.^I i^bl boJlj "Chapter
on the varieties of the traditions. Ali Ibn Ibrahim Ibn
Hashim, &c. has said, that he once said to Ali, I have heard
frora Soliman, Mickdad, and Abi Dhar, explanations of the
Koran and the traditions as coming frora the Prophet different
from those generally known. I have also heard frora thee
things to the same effect. But I have known explanations of
the Koran, and traditions, generally received as coming from
the Prophet, 'which you oppose, supposing thera to be mere
fictions, and forged with the view of opposing the Prophet,
and of perverting the Koran, upon the authority of mere
opinion. He then drew near and said. You have asked a
question : now, mark the answer. There is, generally be-

heved, both that which has foundation in truth, and that which
has not, — that which is truly or falsely related — that which
abrogates, and that which is abrogated — that which is com
monly received, and that which is only received by the better
informed — that of which no doubt can be entertained, and that
which is doubtful — that which has really been preserved
by tradition, and that which is the effect of mere fancy.
Many false statements were circulated respecting the Pro
phet untU he arose and thus addressed their authors : —
Sirs, raany are those who have traduced me: but mark,
they who do so obstinately shall have their dwelling in hell.
After this too he was belied in raany respects. Now, the
traditions have come to you from four kinds of persons, and
no more." The first of these is the hypocrite, J--.,
f^oJl] Ax /jibLlI, who makes a show of the faith, &c.
The second is he who hears a saying frora the Prophet himself
(^33 ^3 15^ <);iaisri' J \xit .... iii] Jyj ^ t3*^ '^J
^ but does not retain it in the sense intended by him ; but
mixes it up with his own opinions. The third is, he who
hears a saying from the Prophet <Uc ^^ A ii y] Li
&c. ^ s. ^fA_ ixyMj] Jjy 'i j&j containing a positive
command ; but which he afterwards revoked : the hearer not
knowing that the command had been suspended, &c.
\4f1xjj iii] ^y \iji-  iii] JjMj fc <-Jxij, J j-jb
a *bs? ij»-j fc ^.4--> L kte- Jj <Uu1» J <dll Jj~^
iA-sUJb J.OJM .... ixo iyAx\ Jj ixi XJ_ J ¦^a.^ Li
yoU- ^j*u.Lj iA-)b fjA] Jl* i^yA] y] fi j^jMtxti] {yijj
fYi\  Ai] Jj-)j ^ ^fi_ fi xi if\!AAcj fis^j (?Lj
,fy\] Jlc ^U f'Hj (.L f'^j f^j ii
The fourth is the man, who lies not against God's Prophet ;
neither does he forget or misapply what he has heard, but relates
it just as it has come to him ; and this he does in the fear of God,
and in order to magnify the Prophet. Nor does he add any
thing or take any thing away. That which has abrogated any

76
former command he embraces : and such former command he
rejects. For the Prophet has, in his sayings, as it is the case in
the Koran, observed the same law, with regard to the abro
gating and abrogated precepts — to those adapted to vulgar
reception, and those to the better informed — those about
which no doubt can arise ; and those which are otherwise.
And it should be remembered, that his sayings are thus
capable of two meanings, — one adapted to the vulgar, and
another to the better informed, just as in the case ofthe Koran.
Such are the sources of the variety to be found in the tradi
tions. Let us now see what is to be done, when the authorities
appear to be respectable. ^ 5U^ jbU-l Xs-]j Ji fi fi
b*^ \ax \Axi-]j \a^ f ij)f^^ ^3^. f \h^f LLfl
b«.^!ja;| ii fis- L fA] J\i fAxs- f cJbl^l \Ai>iij
L 1^1 c:i>«11j ^j [a^jj]j ci-j j>.s11 • |-s [A^iia^j b^fiilj
^ .. '}
J-flij S blbsr^l jLc fxiy ^'ixc bkf U Jlji jAl] ii fsi-
^ fi L f] Jhjii^ JLj JU iU=.-L fc \Af^ XsAj
c3uLr^l ^ ifc ¦j-A^] ii b^$U. i^J.11 cW j f Lc f^]jj
LL)jL:fl Xjs. jj^iAi ^JMJ jbi.ll C)f)j \x*i.s- ^y ii Xi-jX
''''„,..' ' I "
iXiij ^^ j,A iXJ jy'i] \aj]j <lji <.^,j S if^ f^-^l f'
i,!l <uis Xy^ JiXo y]j ^.fixsr^ ixi. yj jAj j-jLjJ
cJ.Si ^, Ji^ . . ¦ ^1 Jj~^ Jbi . . . iiyj f]j aJJI
Cul^b J^l ^yj Cubc^l ^ bs-J CUl^SI cJ/ ^
fi d-Jj (Jjw ^ ^-^y^ y (-J^ ciibc,jsr^l c^^jl
AAc cubilSI Lj»Ijj Jj ^„jy^ LIL ^^^b^^^^^ ^
di!b>j iAAi]j c_>bA^SI fs- iAis- ji]j Li LLl Jli'
>¦ ? J y ^ i
c_>U^| Jj>. iAis- dslU- L cJjIjj ii x^jx LUll
fi f iJi^f CJlji dJ^e ^-^^ ^1*11 (J^^33 ^^b
^y^] ii^] bda-jj <uJb <-r'l-^^ll"^r' ^""^^ ^y fa^^^

77

L Jli j«^jj ^^,Ji¦^^ c^b j^l \A\s^ J^\j iJAH Uilj^
l^b fi CJlJi d—le d-^^iij ii\3f\ ixii lAA] c-a!bs-
f^\is>. JxA iA] fi> L ^1 Jiix_ JU La^ ub^
^yys^\ l»f«Ls- ti^b u^ *-^ ^^^V "^ji^ *^yl^» (?f'Lij
dJjijll ^^U *C«L1 i^^iilj fx>- iofi fi IJl JU bo.40-
.CjKl^l f f\ist^f\ ^ jX' Ci;l^Jul>ll jLc. But sup
posing each of the disputants should choose one of our
companions, and these should agree to exaraine their different
positions, but should give different judgraents, from the dif
ferent traditions which they have held. What is then to be
done .'' It was replied : The decision ofthe most just, learned,
true, and abstemious of the two, is to be followed : the
other disregarded. But, supposing both of these to be
equally respectable with us ; what then 'i He replied. Observe
which holds the most generally received tradition, and then
follow his judgment; but the other who holds the more
doubtful is not to be regarded. In that, in which the majority
agree, there can be no doubt Upon the whole, there are
three things to be observed. One, the truth of which is
apparent Let this be followed. Another, doubtful. Let
this be avoided. A Third, difficult. Let this be left to God
and his Prophet — The Prophet has said : That which is lawful
is clear, (in the Commentary by jjJI Aiua- . ,_M cul^xij
, JO *!,»-•, what is unlawful is clear, and so is what is
doubtful), he ¦(vho gives up what is doubtful, shall escape what
is unlawful : but, he who embraces what is doubtful, shall be
implicated in sin, and perish ; because he acts in ignorance.
But supposing both accounts to be equally respectable, and
those who have given them worthy of credit. It was replied.
In this case let it be seen which agrees best with the Koran,
and the general practice of the Prophet, but contrary to
vulgar opinion ; and then take that : but what is contrary to
the Koran, and the general practice of the Prophet, as weU
as what accords with vulgar opinion, is to be rejected. I am

78
greatly indebted to you, said the enquirer. But again,
suppose the decision of both to agree with the Koran, and the
practice of the Prophet, but one of thera to fall in with vulgar
opinion, but the other to be opposed to it, what is to be done
then.'' It was replied. That which opposes vulgar opinion
contains the truth. The enquirer expressed his obligations,
and continued : But suppose both have equal authority in
every respect, what then ? Observe, it was replied, to which
of the two the raagistrates and judges are most inclined, and
let that be rejected, the other received. But it was suggested.
Suppose the magistrates are equally inclined to both. Then,
said he, wait till your Imam shall make his appearance : for
it is better to wait in doubtful cases, than to be hasty where
there is danger of destruction.
(Note D. Ib,) If it could be shown that any reliance at aU is
to be placed upon the traditions, the next point, as in the above
Notes, would be to enquire, which of the traditions are to be
taken : for there can be no doubt that they differ very con
siderably on these points. And as it will be diflicult to say
to which the greatest authority is to be attached, true wisdom
must suggest, as above, that the matter be deferred, and that
the accounts for the present be not received.
As the word ij^ has occurred in the above extracts, and
has there been translated practice, it will be necessary here
to ascertain its precise meaning. Pococke, and others, who
have followed him, have translated it by tradition. See Specim.
Hist Arab. p. 201. In the cuLjelll L->\ji or book of
definitions, we have this account of the word in question.
j^ ^ ^A] f iijj.^] iAifi] ^ ixijA] ^  ^Ul
[^Ac fiAi] ifc ^^fli] c-^lsb L ixA\i I— '3=^3 ^ (jASi]
Jjowj fc 'ijfxA] iAi]y\] iZ-Ai fi \i\x>-] cfH] 5-*
f>M^ iroUSI Jj^ fc fi fj lJX^] fiMii iii\fi]
fi] i^j iji,Ai Ix^ij \fAi] ^jfi_ L i^A^l ixA AjjIj^H
]ji>x^] fi] ^ Xi]jJ] f^j JfLI J lAf ]^J>j (Jjtx

79

JLI "ij HAf ]fji (fxjii_ 'ij iAuo- \fAi] f i^xsi
iJAj iXjxij iULi f f,hA] ifc tf>i\ jXAi- Al
Sonna is, in law, the observance of religion in matters,
respecting which there is no positive and necessary coraraand :
also the general practice of the Prophet, with some few except
ions. Now this general practice in matters of religion, is
called, the Sonna of guidance ; but in those of common occur
rence, the Sonna of excess*. The Sonna of guidance
is that, by the due performance of which, religion is rendered
complete ; and the dereliction of which is either detestable or
sinful. The Sonna of excess is that, to embrace which
constitutes guidance ; that is, its performance insures good
works, but the dereliction of which is neither detestable
nor sinful ; as for instance, the custom of the Prophet in his
rising, sitting, or putting on his clothes, (i. e.) the Prophet's
practice in these respects is not binding.
In the margin we have this note. jJJl d^lj L iAA]
JL^ iAA]j jijA\ JL^S ^ L c^=.lj!lj f%A] ifc
ixA\ Jbi^li LJiSi]t '.-^<s-]ji]. "The Sonna is that which was
constantly practised by the Prophet. That which is of canonical
obligation, has been legislated for the fulfilment of the positive
precepts. The Sonna, therefore, is for the fulfilment of that
which is of canonical obligation : and discipline is for the ful
fUment of the Sonna." I understand the Sonna, therefore, to
mean, the general practice of Mohammed ; and the ci-o Jo- ,
Hadith, to signify the accounts in which a description of that
practice is said to be preserved. See also D'Ohsson's Tableau
de I'empire Ottoman, Introd. pp.2. 11 — 12.

* These are called by D'Ohsson the constant and inconstant
Sonna,

TRANSLATION

OF

Mr. MARTYNs FIRST REPLY
TO THE FOREGOING TRACT.

The Christian Minister thanks the celebrated
Professor of Islamism for the favour he has done
him in writing- an answer to his enquiries; but
confesses, tliat after reading it a few doubts
occurred to him, on account of which, and
not for the mere purpose of dispute, he has
taken upon himself to write the following pages.
That a miracle is something which exceeds
common experience is certainly true : for the very
object of a miracle is to shew, that he who per
forms it has been sent from God : and this cannot
be known except by some act exceeding human
power : nor can human power be known but by
human experience. Human experience, however,
is not confined to any particular tribe or people,
to the exclusion of any individual : for there may
be something which one man may do, which
others cannot, and yet not exceed human

81
power. But if it be said, that the power of one
community is sufficient to determine that of man
kind, why may not the same be said of any one
family? or of three, two, or even one individual?
If again it be said, that when learned commu
nities are unable to produce an equal, much less
can those who are ill informed, we reply ; The
inability of the ignorant to perform such acts,
consists not in incapacity, but in want of ex
perience : for should others, who have greater
experience, make the attempt it is possible they
may succeed. And hence it appears, that a mi
racle must exceed universal and not particular
experience. Should it be asked, how then are we to know
what universal experience is? or, consequently,
whether any given performance is miraculous or
not, since it may be common with some, even to
walk upon the water? we reply : By such reason
ing it might be made doubtful, whether the
sun's rising in the east be usual or not, until
every part of the world shall have been visited,
and enquiry made on the subject. But if any
one will give himself the trouble to consider,
that as the sun's rising in the east is very well
known to be usual, he will have no difficulty
in coming to the -conclusion, that its rising in
the west is a circumstance vvhich never takes
place. The general silence, therefore, observable
on this point, will be sufficiently convincing, that
F

83
the sun's rising in the east is conformable to
common experience.
Again, what has been said, in the outset, viz.
that a miracle is not necessarily confined to any one
art to the exclusion of others, is generally true ;
but not wholly so; for some strange act, which
really comes from God, may be performed in
a science now unknown, such, for instance, as
Alchymy, but could not be said to exceed common
experience. And not only so, but even in some
art, in which men have experience, but of which
they have no necessity : for where there is no
necessity, there is generally no effort : and, where
there is no effort, human power must remain
unknown ; contrary to what would be the case,
wherein every one makes an effort : or, in which
he knows, effort would be fruitless. In such case
then there would be no doubt, whether such
act exceeded human power or not.
But with regard to what has been said in the
second place, (p. 4.) namely, that a miracle must
be known to be such by the confession of the
learned, who affirm that they are unable to
produce its equal, we reply : Their confession in
this place must be understood as applying to
themselves alone, and not to all mankind: for it
is impossible they can know the power of all
mankind; and consequently, their own inability
to produce an equal, can by no means be con
strued as affording- proof that such act is really

a miracle. The utmost that can be enquired of
the learned in this case is, whether such actr,
to which they are unable to produce an equal,
belong to the science which they profess or not.
Now, if it belong to the science which they
profess, and they are unable to produce its equal,
it will not therefore follow, that it must be a
ttiiracle : for nothiiig is more common, than to
find one Professor of some science, so far excel
others, as to put it corapletely out of their power
to equal him. But if it do not belong to their
science, or such Professors confess their igno
rance on this point : but persist in declaring
their inability to produce an equal, we then
affirm that it cannot hence follow, that such
extraordinary act is really a miracle : for whether
it be without the compass of the sciences, or
not, but the Professors of science unable to pro
duce an equal, the next supposition may be,
that it has been produced by magic : or, that the
Professors have, by the influence of magic, been
disabled from producing its equal : this being
the species of magic most commonly believed to
take effect.
In this case it might be asked, how then are
we to know, that the works of Jesus and Moses
are not to be referred to the influence of physic
and magic, unless we believe the attestations of
the Physicians and Magicians to this point,
because it might otherwise be supposed, that
F 2

84
these miracles were performed by no other means?
we reply : As to the far greater part of the
miracles of Jesus, they were of such a nature,
as to make it impossible they could be produced
by the science of physic (medicine). For it has
never yet been heard, seen, or recorded, that
any Physician has, by the mere effort of word
or will, been able to cure so much as the head
ache : much less can it be supposed that any
one can, by such means, be restored to life.
Nor, in fact, has any one ever supposed, or will
suppose, that if he carry a corpse to some clever
Physician he will restore it to life. Every one
very well knows, that the science of physic has
no other means of affecting the body, than by
regimen and medicine; and that a mere word,
or volition, can have no effect*. The supposition
then, that physic had any thing to do with the
miracles of jJesus, is entirely groundless.
This supposition having been shewn to be

* Imagination has however sometimes the effect of bring
ing about a cure: and there can be no doubt that a great
number of Popish miracles have been performed in this way.
The story of the metalic attractors, to this point, is too weU
known to need repetition here. The rairacles of our Lord
however were, for the most part, of such a description as not
to be effected in this way. The raising of a dead raan to life —
the calming of a troubled sea — or the feeding of 5000 persons
with a few loaves and fishes, must have been effected by
a power more than human.

85
groundless, it may perhaps next be supposed,
that (as was the case with the miracles of Moses)
those of Jesus may have been brought about by the
art of magic. To this we reply : first. If the at
testation of Magicians be necessary to the esta
blishment of every miracle, surely it must be
necessary in that ascribed to Mohammed. And
secondly, as the miracles of both Moses and
Jesus cannot be ascribed to the effect of any
science, neither can they be ascribed to that of
magic. For it has never yet been seen, written,
or heard, that any Magician has either restored
a dead man to life, or divided the waters of the
sea : so that such miracle could be compared with
theirs. These miracles then, as they exceed the
experience of others, so do they that of Magi
cians : because no one acquainted with that art
has ever been able, either to restore a corpse to
life, or to divide the waters of the sea. We
affirm therefore, that so long as no other can
perform these works, they are miracles according
to our definition, and surpass universal experi
ence ; which is sufficient for us : contrary to
what is the case in those particular acts, which
cannot be shewn to be universally inimitable : for
none can have experience in that, which exceeds-
the experience of all.
It has been said, in the third place, (p. 8.) that
the miracle of every Prophet must be referrible to
such sciences as were generally known in his

86
day : as, for instance, the sciences of physic and
magic in the times of Jesus and Moses, re
spectively, to which their miracles were referrible.
We answer, this method of treating the subject
has probably arisen from the want of precision in
the Historians : for among the Mohammedans
there is not so much as one ancient history,
from which credible information can be drawn :
and, in the ancient histories now in the hands
of Europeans, it is no where said that in the
times of Moses and Jesus, respectively, the
sciences of magic and physic were generally
known. Besides, there is no book now extant
which can be said to have come down from
the times of Moses : nor any account excepting
that which he himself has given in the Pen
tateuch : and in this it is only said that certain
Magicians were in the court of Pharaoh, whose
rods, when cast on the ground, bficame serpents.
Other things too, which Moses did they did :
but, when at last he did what they could not,
they confessed that he was sent from God. What
has come down to us respecting the times of
Jesus amounts to this, that magic was then
known and practised among the Jews ; and elo
quence among the Greeks : but it has no where
been said that the science of physic was either
known or practised in Jerusalem, or even in
Judea. What has been said therefore, either
on this or any former occasion on magic, as

87
applicable to this question ; as well as the
reductio ad ahsurdum in the Professor's tract,
has now been effectually answerfed. (p. ^12.)
It has been said, (p. 10.) that the Koran's being
a miracle has been established with those who
are not Arabs, by the Arabs' confession of ina
bility to produce its equal. We reply : that,
waving what has already been said, the con
fession of the Arabs can have no weight with
us; because, in this case, they are parties con
cerned : and no one is absurd enough to make
the same party, both opponent and judge. If
it be asked, how then can we satisfy ourselves
whether the Koran is a miracle or not, if we
are not to believe what the Arabs say on that
point, ignorant as we are of the peculiarities of
the language ? We answer : In cases where no
judge can be found, decision must necessarily
be suspended. Besides, let it not be said, that
to withhold our assent to what the Arabs affirm,
is merely for the sake of dispute ; because, for
sooth, no one can suppose they would be so much
swayed by partiality, as to sacrifice the truth :
for we must ask, in the first place, how then
can it be supposed that all the Magi, Jews, and
Christians, who so much exceed the Arabs in
number, can at once believe that Mohammed was
a Prophet, and at the same time refuse to accept
his religion, from a mere disposition to dispute
and wrangle? — That the Jews and Christians

88
could, for the same reason, have corrupted their
scriptures? — That the Arabs themselves could,
in like manner, before they had generally become
converts to Islamism, have disputed and wrangled,
notwithstanding their witnessing the very miracle
itself, — that they could have refused to tender
their belief until the question was determined by
the point of the sword, as the Mohammedan
histories abundantly testify ? But now it is said,
no one can suppose, that the Arabs are now of
this wrangling character!
We answer, in the second place, that had
not the Arabs a violent motive for what they
say, it is probable they would give a different
testimony. But the truth is, they have a violent
motive, in which is implicated the necessity of
changing their religion, of confessing the folly
and error of their forefathers, and of denying
the truth of what both they and their fore
fathers, have hitherto advanced on the subject of
religion. It is possible, therefore, that they may
not be very scrupulous, as to the truth in these
matters. And, if they are conscious of the truth
of what has been said, that may perhaps be an
additional motive to silence. But supposing the
utmost, viz. that some should from time to time
have let out the truth ; or have produced an
equal to the Koran, who, in this case, should
have been judge, or have determined that such
production was equal to the Koran? If it be

89
said, that this could have been determined by the
rules of rhetoric, we answer, first: This would
be contrary to the supposition that the Koran's
being a miracle is determined from its exceeding
the rules hitherto laid down in that science.
And, secondly, that as all the rules of rhetoric
are taken from the Koran, and every rule in that
science is established by a citation from it, it
must follow, that the rules of rhetoric are to be
tried by the Koran, and not the Koran by the
rules of rhetoric ; as it therefore is agreed among
the Arabs, that the Koran possesses the highest
degree of elegance, every thing, not perfectly
accordant with it, will of course be deemed
inelegant. If it be said that at the time of Mohammed
there were many Professors of eloquence, who,
notwithstanding their endeavours to produce an
equal to the Koran, found it impossible to do so,
and that this is proof sufficient for them. We reply;
we are not quite satisfied that the Professors of elo
quence were at all numerous in those times ; for
it appears from several passages both of the Koran
and the traditions, that Mohammed was raised up
from araong an illiterate nation. And, again,
both the commentators and historians call the
Arabs an illiterate people in consequence of their
ignorance of writing and want of wealth, in those
times. And as the learned affirm, that to be illi
terate does not necessarily preclude the possibiUty

90
of being eloquent, (it being possible that some one
may at the same time be both illiterate and
eloquent) upon what principle is it, that they also
affirm, that Mohammed's being illiterate constitutes
one of the miracles of the Koran, unless they
could have first shewn, that to be illiterate
necessarily precludes the possibility of being
eloquent? And, as to the existence of one or
two poets in those times, we affirm, that circum
stance can avail but little; according to the adage:
" What is rare, is as nothing." Besides, if we
even allow that they were many, still we are not
prepared also to allow that they did not produce
an equal to the Koran ; because this wants proof.
And again, should we allow that they did not
produce an equal, still we do not therefore also
allow, that if they had raade the attempt they
could not have succeeded. Because, as long as
Mohammed remained in Mecca, and it was not
known how his affair would end, people would not
be very anxious on this subject; and particularly
the more sober, who saw that his object was to
call the Arabs from the worship of idols to that of
the true God : and if a few idolaters had really
been unable, during so short a period of time, to
produce an equal, no very great stress can be laid
on that. But after Mohammed got to Medina,
and from that day to this, no one among the
Arabs has dared to say that he could prove the
Koran not to be a miracle, of that Moharamed

91
was not a Prophet; or that he could produce, or
had produced, an equal to his book*. But, further,
should we allow that the attempt had been made,
and failed, still it would not follow that the Koran
is miraculous. For, it is well known that ancient
books are to be found in some languages, to
which no one can no.w produce equals. Such, for
example, as the writings of Homer in the Greek, or
those of Virgil in the Latin ; or some others in
other languages, which might here be mentioned.
The same may be said too of many productions
of art, which have come down from former times;
to which, notwithstanding- the efforts of the
moderns, no equal has yet been produced : con
trary to the case of the Koran, to which, on
account either of superstition or fear, few have
thought of opposing their skill in composition. —
Hence it will appear how the repeated challenges
in the Koran to produce its equal are to be under
stood : and also, that the Koran itself, although
no one might have been able to produce its equal,
is no rairacle. Again, should it be objected :
That hitherto we know that no equal to the
Koran has been produced, although the challenge
to do so has repeatedly been made; and, that
if Mohammed had not been a Prophet, it was

* It has already been noticed, however, that some have
been bold enough to make this assertion. See note to p. 18.

92
incumbent on God, either not to have allowed
the production of such a book ; or, to have caused
some other to produce its equal, since it is impos
sible that a false Prophet should work a miracle :
we answer. This takes for granted that however
people may be circumstanced, it is incumbent on
God not to allow them to remain in error*. We
deny this, however, in the first place ; because we
know that the religions of false Prophets, such as
Zoroaster was, have been allowed to prevail : and
that idolatry does still prevail to a great extent.
And, in the second, as it respects Mohammed
that no such thing as a miracle has been perforraed
by a false Prophet ; for, should we allow the
Koran to be inimitable in some parts, yet there
are others in which this can by no means be
said : and, in these instances, the challenge to
produce the like, has been made where universal
experience has not been exceeded : in such cases,
therefore, God has not allowed a miracle to be
performed by a false Prophet.
It has been said (p. 13.) that the miracle of
Mohammed is more convincing than those of
other Prophets, because his reraains, when theirs
do not; and which in process of time become
weaker and weaker. We reply, this would be

* The Mohammedans generally hold, that there is no
people to whora some Prophet or other has not been sent:
and hence they conclude that all have been made accountable
both for their faith and practice.

93
true, had not their miracles been recorded by
themselves, as well as established and attested in
their own times ; but had, through a long period of
time, been preserved by tradition only, and then
been recorded, without sufficient evidence as to
their truth. But this is not the case. Whatever,
therefore, may have been their want of force in
ancient times, under the same defect must they
labour to this very day. And, again, if the con
viction of a fact loses force by length of time, any
one coming to the knowledge of any fact at the
age of twenty, must be said, at the age of sixty, to
have lost part of that conviction (which is suffi
ciently absurd), and, that the conviction attend
ing the accounts of the miracles of Moses and
Jesus must be essentially different.
With respect to the assertion, (p. l6.) that the
Koran's being more conversant about intellectual
than sensible objects makes its miracle the more
convincing, we answer : That for any thing to be
more convincing must depend upon the power
which it possesses to produce conviction. A mira
cle, therefore, to be more convincing must be such,
as to be more generally understood and felt. But
here, the far greater part are supposed to be inca
pable of appreciating the force of the miracle, and
the better informed alone endued with the neces
sary perception. Must not then this generally un
intelligible character of the Koran's miracle be
considered as a defect, because any miracle not

94
capable of being generally understood, must lose
part of its force ?
It has been .said, (p. 20.) that the miracle of
the Koran is further established from the consider
ation of its containing certain predictions, sciences,
precepts, and well founded laws. Our answer is,
that although it has not been said where these pre
dictions are to be found, yet it is certain that they
do not occur in more than six or seven places.
Such, for instance, as " A. L. M. The Greeks have
been overcome*, &c." (Chap. 30. v. l). And
again, " God promiseth unto such of you as be
lieve, and do good works, that he will cause them
to succeed the unbelievers in the earth." (Chap. 24.
Sale, Vol. II. p. 190.) and a few other passages.
In these, however, such is the difference of opinion
held by the coraraentators, as to the manner in
which they should be read, the circumstances
attending their revelation, and their object, that
their true meaning does not yet appear to have
been discovered ; which is sufficient to shew that
no reliance can be placed upon them. But as to
the sciences, precepts, &c. which are said to be
found in the Koran, every one very well knows,
that the books of heathens and other philosophers
contain great numbers of sciences and precepts no
less valuable. No one, therefore, can say that
these are proofs ofthe divinity ofthe Koran.
* See the Appendix to the first Tract, p. 43. and 72-S.

9.5
it has also been asserted, (p. 31.) that there is a
considerable difference observable between the
other miracles of Mohammed, and the miracles of
the other Prophets, which is this ; that their mira
cles have not the advantage of having been gene
rally received. To this we say : All the miracles
that are believed to have been performed by Moses
are recorded in the Pentateuch : and, as the
Pentateuch is generally received, so also must
the miracles recorded in it. In the same manner
are the rairaclts ofthe other Prophets recorded in
their several writings ; and that in places too
numerous to admit of dispute.
Again, respecting the assertion, viz. that in
the times of Nebuchadnezzar no assurance could
have remained as to the miracles of the Prophets :
we say ; It is clear, that excepting in Jerusalem
and a few of the adjoining parts, no general
carnage took place under him: and, as to those
whom he carried away captive, they were in a
short time released and sent back by him to their
own country. But the invasion of Nebuchadnez^
zar had no effect whatever on the religion and
Scriptures of the Jews ; nor had he any thing of
that kind in view. The remaining part of their
country then, as well as their Scriptures, remained
after this expedition just as they were before it.
Besides, after this time there were many Pro
phets among the Jews, who, had any part of the
Scriptures been lost, would have restored it.

96
With respect to the miracles of Jesus, it has
been said (p. 31.) that not more than three persons
have recorded them. By these three or four per
sons is clearly meant the Evangelists, who have
delivered down to us the particulars of his ministry.
The Apostles, however, who had nothing to do in
writing the Gospels, have, in their writings, also
borne testimony to the miracles of Jesus ; and
have further attested, that they themselves were
eye-witnesses to the facts. Now, as these accounts
are wholly unimpeachable, Europeans universally
receive them. Among the Roman Catholics, it is
true, there are long accounts of other miracles,
which have been handed down by tradition. But
as these have not the testimony of the Apostles,
they are not generally received.
It has been said, (p. 34 — 5.) that in establish
ing the other miracles of Mohammed, we have
accounts accompanied with collateral evidence, in
addition to those which are generally received,
and which are termed, by way of distinction,
the expressed, and the understood.
As it respects the accounts attended by col
lateral evidence, he is said to have described the
miracles of the other Prophets, and at the same
time to have made a claim to prophecy ; and
that it is therefore improbable that he wrought
no miracles. To this we reply, in the first place,
that having affirmed the Koran to be his miracle;
he could have had no occasion for another.

97
And, in the second, that it appears from the
Koran itself, that he laid claim to no other
miracle; and to this effect are the following- pas
sages : " Nothing hindered us from sending
thee with miracles, except that former nations
have charged them with imposture*." And
again : " They have sworn by God by the most
solemn oath, that if a sign came unto them,
they would certainly believe therein : Say, Verily
signs are in the power of God alone; and he
permitteth you not to understand that when they
come, they will not believe. And we will turn
aside their hearts, and their sight from the
truth f." And again : " And when a sign cometh
unto them, they say. We will, by no means,
believe, until a revelation be brought unto us
like unto that which hath been delivered unto
the Messengers of God. God best knoweth
whom he will appoint for his Messenger J." And
again, when he was asked for a miracle, he said
by way of excuse, " My Lord be praised ! Am
I other than a man, sent as an Apostle §?"
Again, in the chapter on cattle, when it was
said that the Koran was made up of nothing
but patched up stories, dreams, and poetry, it
was added, " Let him come unto us therefore

* Sale, Vol. II. p. 99. t Ibid. Vol. I. p. lff2-3.
X Ibid. Vol. I. p. 164-5. § Ibid. Vol. II. p. 105,

98
with some miracle, in like manner as the former
Prophets were sent." He replied : " None of
the cities which we have destroyed, believed the
rairacles which they saw performed before them :
will these therefore believe if they see a mira
cle?" (This does not occur in the chapter men
tioned by Mr. Martyn ; but in that on the Pro
phets. Sale, Vol. II. p. 147.) Of this kind
several others might be adduced, which, accord
ing to the Commentators, go to prove that his
not working miracles, in these instances, was
rather a mercy than the contrary ; for he knew,
as they say, that if he had, still these men would
not have believed, and would consequently have
been subject to the greater condemnation.
With respect to the generally received ex
pressed accounts we say : Our assurance of the
Koran having come from Mohammed is obtained,
not from the histories written by Mohammedans,
but from accounts which have been preserved
among ourselves since his times. But had our
accounts come from them, we should have nothing
to object to on this head, as the authors are
alraost innumerable. On the question, however,
of his other rairacles we have strong reason to
object, because, in this case, they are parties
concerned : and their object is no less than that
of universal proselytism, which cannot be sub
mitted to from the mere concurrence of those
who wish to make proselytes.

99
As to the accounts, which are said to be
generally received, but which are termed the
understood; and from which, it is said, we are
enabled to come to the conclusion that Mo
hammed is a Prophet, although we may not be
in possession of any of the particulars, we ob
serve : That if it be true that people may
arrive at the truth by means of accounts which
vary, it must follow, that what the Hindoos have
written, in their endless accounts of the miracles
of Rama and Lachman, as well as what the
Chinese have written respecting their idolatrous
Prophet, must at least prove that all these pre
tenders were Prophets.
If it be replied, that, unless this be allowed,
the mission of no Prophet can be established, we
answer: Accounts of miracles to be worthy of
credit, must be subject to the two following condi
tions : First, that either the Prophet himself, or his
companions, must write down an account of his
miracles and publish it. It should also be known
from collateral circurastances, that such a person
appeared at the time, at which such account is said
to have been written, as is the case with Moses
and Jesus. Mohammed too has in many places
spoken of the Koran as his miracle. But by
no means should such accounts be written at
any considerable tirae from that in which the
facts referred to are said to have taken place :
much less should they be variable or contra-
G 2

IOO
dictory. Because, had such accounts been written
and published iramediately after the facts to
which they referred had taken place, it is im
possible they could have been made public with
out being refuted by some one or other. Now,
upon enquiry, we shall find that what has been
related among the Hindoos of Rama and Lach
man, is supported by no such condition : but,
that the miracles of the other Prophets among
the Jews, are.
The second condition is, that force should
not be resorted to in matters of religion : but,
that every one should be at liberty to write
a refutation to such accounts of miracles, &c. as
he knows to be false. Among the Mohammedans,
however, this has never been tolerated : for if
any one should write or say any thing to this
effect, allowing that the judge may so far con
nive at his conduct as not to condemn him to
death; yet such would be the threats held out
to his wife, children, and others, that no one
would think of having any intercourse with him ;
and thus would his future silence on these points
be effectually insured : contrary to what is the
practice among people professing other religions.
It has been said too, that allowing these par
ticular accounts not to be such as to produce
conviction, yet, from the aggregate testimony
of the whole, the result will be sufficient for that
purpose. We ask, has it ever yet been supposed

101
that a certain number of madmen may be reckoned
upon as one sane person ? Or, that so many dead
men may stand for one living one? If it be
replied that we may obtain something from the
whole, which we cannot from every particular con
sidered separately, we answer ; If indeed each
particular were true in the main, then would the
conjoint testimony of several to the same point,
give a force not to be found in each alone.
But this is not the case in the accounts referred
to : the result of such must therefore be, what
it usually is upon the addition of nothing to
nothing. The Christian Minister Henry Martyn.

THE END OF THE FIRST REPLY.

TRANSLATION

or THE SECOND

PERSIAN TRACT OF Mk. MARTYN,
IN REPLY TO MIRZA IBRAHIM.

It must have appeared from the preceding
Tract, that no good reason can be offered, why any
one should place his faith in Mohammed ; though
it was not there shewn positively why a person
ought not so to place his faith : when however
the former of these has been proved the latter
must follow of course. Now, with respect to this
question, there are certain considerations which,
when taken separately, may perhaps be so glossed
over as to lose their force : but, when taken
in the aggregate, must lead to the unavoidable
conclusion, that the person whom they affect is
no Prophet. The first of these considerations is
this : That in the ancient Prophecies there oc
curs no raention whatever of Mohammed. If it
be replied that the ancient Prophecies have been
corrupted, we say, this is a mere pretence, which
ought not to be regarded, unless it can be shewn,
by whora, by what raeans, and for what end, such
corruptions have been made : for it appears from
the Koran itself, that up to the time of Mohammed

103
no such corruption had taken place. In the
chapter entitled 'The Evidence,' we have this
passage. — " The unbelievers among those to whom
the Scriptures were given, and among the idolaters,
did not stagger, until the clear evidence had come
unto them : an Apostle frora God, rehearsing unto
them pure books of revelations*." Where the
Commentators are unanimous in declaring, that
the evidence here mentioned relates to Mohammed.
Again in the Chapter on Jonas : '' If thou art in
a doubt concerning any part of that which we
have sent down unto thee, ask them who have
read the book ofthe Law before theef." And
again in the Chapter on the Prophets : " Ask
those who are acquainted with the scripture, if
ye know not this ;];."
Now, after Mohammed had appeared, it was
impossible any such corruption could take place :
because, from the times of Jesus to those of
Mohararaed, a period of six hundred years at least
had elapsed ; every State too which is now in the
possession of the Christians was then so ; although
some, on account of the spread of Islamism, have
since passed into the hands of the Mohammedans.
In all these States, we know, the Holy Scriptures had
been circulated ; and had, besides, been translated
into most ofthe languages of those times. Again,

"' Sale, Vol. II. p. 494. See the note D.
t Sale, ib. p. 13. X ^^- P- l^'''

104
such was the difference of opinion then on mat
ters of religion among the Christians, as scarcely
to admit of any parallel. Is it possible we ask,
that the innumerable copies ofthe Scriptures then
in circulation, that the countless tribes and sects
of Christians which, we know, then existed, could
have been made to conspire for the furtherance
of any one object whatsoever? Is it possible,
that even the Koran itself, after it had been in
existence for six hundred years, allowing too, that
no translation whatever had been made from it,
could have thus been corrupted ? But if it be
said, that mention is really made of Moharamed
in these Prophecies, we answer ; this ought to be
shewn in such a way as to leave no doubt of the
fact. It was shewn in the former Tract, that Moham
med wrought no miracle : we now say that those
who have recorded his miracles are not to be
believed : because many of the miracles which
they have recorded are said to have been per
formed while he was an infidel : and for any one
to work miracles in a state of infidelity is absurd.
The accounts of such miracles are, therefore,
false*. That Mohammed was in a state of infidelity
may be shewn from the Koran itself. In the
* See Prod. Marracci, vita et res gestas a Mahumeto,
pp. 10, 11, &c.

105
chapter entitled " Consultation," we have : " Thus
have we revealed unto thee a revelation, by our
command. Thou didst not understand, before
this, what the book of the Koran was, nor what
the faith was*." And again, in the chapter en
titled " Brightness :" " And did he not find thee
wandering in error, and hath he not guided thee
into the truth f?" And again, in the chapter en
titled "'Have we not opened:" "Have we not
eased thee of thy burden, which galled thy back ;};?"
This, the Commentators say, alludes to the sins,
which rested upon him during the times of igno
rance (or infidelity). Again, in the chapter of
" victory :" Verily we have granted thee a mani
fest victory ; that God may forgive thee thy
preceding, and thy subsequent sin§." Mocatil||
says, this relates to what he had forraerly done in
a state of idolatry, and after he had left that state.
Zaraakhshari says IT in his Commentary on the
passage, that it relates, in the first place, to Mo
hammed's affair with Mary the Copt'*; and, in the

* Sale, Vol. II. p. 34,3. t lb. p. 489-
X Ib. p. 490. see also the note.
§ Sale, Vol. II. p. ^%. notes N and O.
• II See D'Herbelot. Art. Mocatel.
IT " II est I'auteur de plusieurs grands Ouvrages, qui sont
tous fort estimes par les Musulmans. Le principal de tous,
selon eux, est celui qui porte le titre de Keschaf, le plus con-
siderable de tous les Coramentaires faits sur I'Alcoran.
** See the notes in Sale's Koran, Vol. II. pp. 432-3-4.

106
second, to that with the wife of Zaid*. Hence it
must appear, that, as those who recorded his
miracles after his mission is said to have taken
place, also recorded those which are said to have
been performed while he was an idolater, no re
liance whatever can be placed upon them.
Another consideration is, his having- propa
gated his religion by huraan, and not by divine
means ; namely, either by the sword, or by giving
rewards, contrary to the practice of former Pro
phets I : and another is, that all the precepts of his

* lb. p. 268.
t In the small Tract of Aga Acber, already noticed, it has
been said, that there are four answers to Mr. Martyn's objec
tions that Mohammed had used the sword. (See p. 22. first
Tract, note.) It may, perhaps, not be amiss to give those an-
swershere. jA^ fj^jij jfxcjKxA jX A<j\j^ ii ^jf f]
c-~*=>^ c-JUs- ^^1 (,::,.«»ji jJsmuo (Js- Ai jXj jy^Ms Acj
i—iy) ]j]x=- f^ixi J Ljyi iij] JU-j c>-il lijs^WJ
JULlj C:^Uj \j fj!A] Jf>]j Xjj] jX t^b j] j]Xi] j^JUJ^
fii iij\x>- iiAi] <-r>]yf- 'iyj y] ClJ_,Lb ]j\.^] fy^j
xx'UjXAJ Jxo ]jfiA]f]j Xy ^^WJ c:,.vk>.j cy^l
fc |»Uj XyJ ^jxA ]jf^] fy^j ff ]jf^'] J]y]j
Lj<i^]y CLijJi^] iJi^.A,s^j jJj XiXjAJ ^^ j\ij] J^jjiy
fjALiyj Cj\^] fsj y *5:?j fij] ix\jiC y L-JjCj JuoUo.^
fxA y iiXbj jUc l^^Xxjj iih t^-^^jsi y cJjj fjX
jX JJjjj A]jj y ijj]^j 'ij^- y Jj^j jS^ Jjjs^j f)

107

religion have been given in conforraity with his
own lustful disposition. And, as there was no end

f jj^j JJJoUj^ f\i yJj jX ij:^^ujXj iijx iixui fi)
Jx] jX (y>- 'i]y fXy ISJjCXj fij ij^X>- jX CLiy^
(Jits- MJ'=*- ^^¦^^ CLiyis>- f Cl^'wJy *H^^ y, Cl-*^) fiiii
l_-^s-lJ i—alal <_>Ij j] ^] ISXyis^ y XjJi fi y j\m]
li iij\xf i^jxxo ^,::^^; ^j^. ]j ^J3y ^ i.::.-^! ffj
AfsrJ JjJj jii fiii i-fyy XJi is^]X£> u>«.:l^ ''i]y ]j fiiy
j-x^ iij\X»- cr^wil ,,jiXa^ jf^^3 jf^^ "J^ jf^ y=-
ijLijXXa ijyAXX ,f^ is- XJXyfjy ^yx>- J-Jy ]xj]
C)\ tJb lj ,JiA>- Xy>-j <tij J \XX j]X iij] fc XAj
L_-o-L5 iU] fAi Ij Ail iXiy y jAt fjf) x.^ yd> XJii
(.jL: i^]xx] ^f f] ^JvtJlxU c:,~«*-; f\ yt) fi xJ^i iXiX
CLiyX jXujAmJ yxi CDyi^]j liJXjAX iZijCX jXmAmJ
iZJyi^] iiAi] '-A\jf- c:,— jUjo^ "^,f i—i'is- ^]j liyfj
ixcjj XiCji JJ iij] jLo Xj^fj cjjcx yjMAijj fy
UDjcX fj] Xxi 'if J i^fjS-] Xxi 'iy J)fjj J^J J^j]j
oUjeJ .^ S JLJ,^i^^^^ ^y] i>-j ^ ^JJS-J Xyjxc
^ V-s:^ fJ f y ]'i^ i-j]xc IcJo ^i jXj lixiifxc
ii Xj.^J ^y,jj i-^^S y] yj ifc y iij\J^ x\!Lj
jjmA yj Xijii ]jj] yiij i^)i ^ \Ai ifc LLo *^l
ii Xyf ^^Jj iXijX ]jj„i'^] 'iAJ iii] j] Xxi Jjy
iXx^j i^^ 'i^j3 i-A]ij^, j)^ '-fy 'C^j J'i \}3^ ]xjjx>.
Jjlj j^lU:^ y i^]xc \fi ifs-X fyAtX iij] fiXj

108
to his lust, according to his own confession : " That
God had made his delight to consist in women and

XiXjAJiXo LZJjCX JJO jiJ»AAi j] JX iJ iii) XiXjAX
c:,.-!^ Ci..^^^ i-Jyi ]jy cJj. Jj\ ixiX jX ^^y iij\A>-
liyj fs^. ijj^j fLi (jiji i^jxj ^]jji- ]jyi ij'^3
^'^ f^.,'^3 '^y*^ Jy 6^ -^33 3'^ y^ LS**^ V bu^yj
ij>- 1,::,^ yf\j fii j] J^i_ S-^'l/^ yy^ V '^^^
(ji]y ii ijXji ii i^J>-ii Jjlj ^ fy**:!^„ '¦^JC'V uy^
i]j lyi^j i-r-V.^" j] i^f'^^ H^3 ffi"^ (^3'^ i_i!lsr*j
J *&Ij . Xj jJ fxuJX j»- fjiij] -yii iJiijX CJlsi
c:,.wii ^Aas>-j XmaJui ULijcX ,.JAj • Xjjuki \j^Xiii~-j
fj J ,_5«as*' JXii ^jX>- Jli ii xJAii ii ij>- yX Jx
Jj Xjii *jiU fif ^j)X f^xL^] ]']j^,j i^jsly* Xji- ^i
is- x^J ijjy> 1-5^^=^^ f^ j^ jX(i }Xj Xjii fiA CJhs
fi fxjo fx XjAJx< j\ji Li-'j^, (.;>^j ij:A>jy jX iiy
¦X\fxc -J J x],.c " If it be said ; It has been recorded, and
believed by both great and small, that Mohammed was sent in
mercy to mankind : if then this be the case, how did it come to
pass, that he put raany of the servants of God to death by the
sword, seized their property, and took their wives and children
as captives .' The answer is this : Moharamed was, as has been
rightly said, sent in raercy to mankind : but had he not put
sorae to death, seized upon their property, and can-ied away
the rest captives, the whole world must have remained in
infidelity and discord, so that the light which he came to be
stow, would have fallen on none. The Arabs, therefore,
would have remained idolaters — the Persians have rested in
their doctrines of principles, and continued to worship the

109
perfumes," he passed a law, that he himself should
have nine wives, but that others should not

sun and moon. The Turks would have continued to spread
devastation and woe — the Hindoos to worship cows and
trees — the Jews in their obstinacy — and the Christians to dis
pute on the genealogies of persons, who neither were nor are
Father or Son. Now the appearance of Mohararaed happening
at such a tirae, and his calling such to the way of truth, is no
less miraculous, than demonstrative of the reality of his mis
sion : because, when raen were conspiring for the furtherance
of infidelity, it was incumbent on the Almighty to send some
one, and to charge hira with such a raission as would be raost
likely to bring them to the truth. A second answer is : It has
been thought right by both God and raan, to allow the ex
istence of smaller evils, with the view of bringing about the
greater good ; as all the Apostles and Prophets have attested :
for there has no Prophet been sent who has not cleared the
world, in some degree, of its irapious inhabitants. Verse.
" Hundreds of thousands of infants lost their heads that Moses
might be perraitted to see light." All of which was done in
mercy to mankind. If it be said, that the ancient Pro
phets never had recourse to the sword in order to force
people to embrace their religion, but that Mohammed had
recourse to nothing else, and therefore acted contrary to them,
the answer is this: Mohammed never had recourse to the
sword, until he had first tried both promises and threats, and
urged repeatedly both the missions and raessages of former
Prophets ; but when he saw that these had no effect, he had no
other resource than to appeal to the sword. Sometimes too,
he resorted to prayer that the wrath of God may fall upon
such and such a people, as in the case of Abu Lahab's son,
when he said, " O God, let loose one of thy dogs upon him ;"
and he was accordingly torn to pieces by a lion. And again,
in the case of Chosru Parviz, when he had torn the Prophet's
letter, he prayed that God would tear open his side, as he lay
in his bed ; and accordingly, what took place, took place. And
a.gain, the ancient Prophets did not only pray that judgments

no
exceed four. The story of Zaid's wife too, is
very well known: namely, that he was violently

should fall on those who opposed thera : but they had recourse
to expedients raore cruel than even the use of the sword : such,
for instance, was the act of Moses when he killed a man with
his fist ; and again, when he caused a great number to die in
the wilderness by snakes and fiery serpents : and again, when
he drowned Pharaoh with a great number of his people in the
Nile. Again, the use of the sword is certainly preferable to
those calamities which people have it not in their power to
avoid. For the Prophets, in enforcing their religion, fre
quently brought down such divine visitations as destroyed
both good and bad together ; so that he who repented no less
than he who remained in his sin, had no raeans of escape left.
Verse. '' When the fire descends on a plantation of reeds, both
moist and dry are consumed together." Besides, to make pro
selytes to religion by the sword, should be considered as a
mercy, and therefore desirable : for it may sometimes happen,
that a person, at the very time of fighting, raay turn frora his
evil way, embrace the true faith, and so be saved. Nor can
any one be reduced to this necessity by any other means. It
raust foUow, therefore, that such raeans cannot but be foUowed
by the necessary success."
It may be worth while briefly to consider the nature
of these statements. The first answer takes for granted, that
true religion can be propagated by no other means than by the
sword, which has perhaps resulted frora the erroneous accounts
which Mohammedans have of the missions of the ancient
Prophets. The fact however is, the ancient Prophets had
recourse to no such means. In the case of Moses killing
the Egyptian, religion was not the object had in view.
It is said. Exodus, Chap. ii. that Moses saw an Egjrptian
smiting an Hebrew, one of his brethren, and when he
looked this way and that way, and when he saw that
there was no raan, he slew the Egyptian, &c. The object of
Moses here was not to enforce the Jewish religion, but to pro
tect one of his countrymen from the unjust severity of the

Ill

in love with her, and that when some obstacles
stood in his way, he immediately removed thera by

Egyptian. Besides, Moses had not at this time received
his commission to plead the cause of his countrymen at
the court of Pharaoh, much less to enforce those religious
observances, with which he was charged several years after
wards. That Moses caused the Israelites to die by fiery ser
pents in the wilderness is not true. The only thing Moses
had to do in that affair was, to set up the brazen serpent,
by which many were saved. Nor had Moses any thing to do
with the drowning of Pharaoh. This is expressly ascribed to
God himself; not with a view of propagating the religion of
the Hebrews, but merely to stop the progress of an irapious
king. It has often, indeed, been referred to by the Israelites
as an instance of mercy, and particularly in the fifteenth chapter
of Exodus, where it is made the theme of one of the most
admirable songs of thanksgiving that can weU be imagined.
In the case of Elijah (2 Kings, chap, i.) when fire came
down from heaven, the propagation of religion was totally out
of the question ; the only object it had in view was, to save
the life of the Prophet from the unjust tyranny of the king of
Israel. The destruction of the Prophets of Baal, may be
referred to the same principle (1 Kings, chap, xviii.) We are
here told that Jezebel had slain the Prophets of the Lord, and
it was doubtful whether Elijah was not the only one which
now remained. I think there can be no doubt, that the fol
lowers of Baal, as is mostly the case in false religions, incul
cated the necessity of destroying the professors of all other
religions with the sword, which may perhaps account for the
cruelty of Jezebel on this occasion. Elijah seems to have been
weU aware, that if these Prophets were suffered to live, his
own life, with that of others, must stiU be in jeopardy ; and as
God had afforded a manifest proof of their falsehood, he did
nothing more than consult the general welfare of the state, by
ordering them to be slain ; and only visited the blood of others
upon their heads, of which they were raost likely guilty. It is
true Elijah inculcates on this occasion the duty of following the

113
a pretended revelation. Again, in the story of
Mary the Copt, when his wife Hafsa had seen him
with her, he took an oath that he would go near
her no more ; but, as his desires gave him some
uneasiness on this subject, he obtained a revela-

God of their Fathers; but this was not teaching any new
religion : it was only bringing to their recollection the precepts
which they had formerly received frora the hands of the
Alraighty hiraself; and in which they had been positively com
manded to destroy every false Prophet.
The other answer, in which it is said, that God allows the
sraaller evil to exist in order to bring about the greater good,
raay thus be dispensed with. It cannot be shewn that the
existence of evil is necessary for the production of good.
God, it is true, can, and does, bring good out of evil ; but
this results solely from his sovereign power and mercy ; and
not because it is necessary for the production of good that
evil raust exist. The evil, which does exist, if we may believe
the word of God, coraes from the perverse disposition of man
alone, and is the source of every sorrow which has harassed
the world since its first introduction. Good is most naturaUy
produced frora good : and hence it is, that the inculcation and
reception of true religion, which never fails to produce a vir
tuous life, is the source of every real happiness of which the
nature of raan is capable. — Again, that both good and bad
have fallen under such Divine teraporary judgeraents as have
been recorded in the Scriptures, is too glaringly false to need a
moraent's consideration. No good reason therefore can be
offered, as founded upon the practice of former Prophets,
that Mohararaed should have had recourse to the sword. Nor
could his appearance, at any period whatever, be adduced
as a proof that he carae from God, unless it could pre
viously be shewn, which cannot be done, that he actually
wrought miracles, and established a religion conformable to
the will of God, which had been forraerly revealed.

113
tion which released him from his oath. And
again, no one was allowed to take, or even to
speak with, any one of his wives, contrary to what
was allowed in the cases of others : nor was any
one permitted to enter his house by any chance.
His wives too were not perraitted to speak kindly
to any one : and of this kind is a great part of his
revelation, savouring most strongly of the lustful
disposition of its author.
. Another consideration is, that he bequeathed
his power to his relations. And another, the
contents of the Koran itself, to which we shall
now briefly advert. It is very well known that it
possesses nothing like real elegance, for it contains
neither poetry nor arrangement, but abounds with
useless repetitions, and in many instances has no
thing to recommend it but the mere Rhythraus. It
contains moreover many low and vulgar ex
pressions, as well as many stories which are
altogether unnecessary, because they are to be
found in the books of the Jews and Christians*.
Add to these many such unmeaning passages as
the following. In the chapter of Lockman f , we
have ; " And (he) hath thrown on the earth

* See the Appendix to this Tract.
t In the MS. a mistake has been made, in giving the title
of the Chapter called the Cave, to the extract which is taken
from the Chapter of Lockman, and vice versa. In the transla
tion I have made the necessary correction. Sale, Vol. IL
p. 252. See the note. H

114
mountains firraly rooted, lest it should move with
you." And again, in the chapter of the Cave :
" And he followed his way until he carae to the
place where the sun setteth ; and he found it to
set in a spring of black raud -. and he found near
the same a certain people." In the same chapter
it is said that Alexander believed in God, although
it is well known from the books of the Greeks his
companions, as well as his own history, that he
was an idolater. Again, the contradictions which
occur in the Koran, such, for instance, as those
precepts which stood in need of others to abro
gate them *, are sufficient to convince any one that
such a book could not have come from God; for
although such changes may be allowable in huraan
laws, where the Lawgivers are not acquainted with
the future, yet in the divine laws they cannot; be
cause in this case the Legislator is equally well
acquainted with the past and future : accordingly,
in the Law and the Gospel, nothing of this kind

* By this is meant the rescinding of certain precepts of the
Koran some time after they had been given ; and in some
instances, if we may believe Maracci, before they had been
given. See his Alcoran, p. 46-8, where there are some inter
esting notes on this subject. The Mohammedans hold, that as
the Gospel superseded the Law, being a more perfect dispen
sation, so did the Koran, supersede or abrogate the Gospel :
and, in like manner, have some of the later precepts of the
Koran superseded or abrogated others which had been before
revealed. For further information on this subject see Sale's
Preliminary Discourse, p. 87-

115
occurs : for the Gospel does not abrogate but
fulfil the Law.
Upon the whole then, the scope of what has
been said is this : Any one believing in the mission
of another, and seeing one or other of these pro
perties peculiar to him, may feel disposed to
account for it, by having recourse to a forced in
terpretation ; but another, not being a proselyte
to his creed, and seeing all these things concur in
him, cannot but come to the conclusion that he
is no Prophet : and that should he have per
formed some miraculous act, he never could
have come from God.
Another consideration is, that in the Moham
medan religion salvation is made to depend
on one or other of the two following raeans.
The one is that of good works ; the other re
pentance and pardon. But no one of these, nor
indeed the both taken together, is sufficient
for this object. For, in the first case, these
works must either be conformable to the Law of
God or not. If they are not conformable to his
law, they are useless ; but if they are, they can
only be entitled to their own proper reward ; and
can by no means compensate for other works
which are bad : because these good works them
selves were necessary. But if they be made to
compensate for others which are bad, the conse
quence will be the same as it would, had such
good works never been performed.
H 2

116
Now, there is no one who has done all that
God has commanded; nay, not so much as this
which is mentioned in the Law : Thou shalt not
covet, neither the wealth, nor the wife, nor any
other thing belonging to any one. Whence it
must appear, that no one can be saved by his own
good works.
But, as it respects repentance and pardon,
we say, this pardon must not be such as to
falsify God's own word, who has said, that " he
will by no means clear the guilty*," as common
sense alone is sufficient to determine : for sin
is an act contrary to some existing law : and
no law is without its penalties : but, in this case,
should sin go unpunished, the word of God
itself raust be falsified.
Nor is repentance sufficient to afford an
assurance of pardon. Por, suppose any one to
have contracted a debt with another : and, again,
suppose him to repent, and to promise that he
will do so no more, will this necessarily cancel
the debt? And again, suppose any rebel to
repent before a Magistrate and to say he will
rebel no more, would it become such Magistrate
to pardon the offender, and thus to transgress
the law? Now we know that God is a just
Judge. And although a Father or Master may
pardon any crime in a son or a slave, yet no
* Exod. xxxiv. 7.

117
such latitude can be allowed to a Judge, although
he were the Father of such son, or the Master
of such slave : that is, that he should thus con
nive at the offence, and so transgress the law.
Since then the administration of justice in God
implies the necessity of punishment upon those
that offend : and as his best servants raust by
this means, be implicated, it will follow that
salvation cannot be obtained by repentance.
And hence also it will appear that some one
must, by way of atonement, suffer for them, in
order to afford assurance of salvation. Let us
now enquire who is worthy to make such an
atonement for all mankind. The sins of man
kind, we affirm, must be infinitely odious in the
sight of God : because, we know, that to act
contrary to the wishes of a friend, is ingrate-
fiil — to those of a brother, more so — to those
of a father still more so, and so on till we come
to God, who is the great ruler and benefactor
of all. The person then, who could make atone
ment for the sins of all, must be infinitely
great in dignity : and no one has arrived at
this, but he who has been called God, the
Word of God, or the Spirit of God.
If it be asked how it can be possible that
three persons can be possessed of a dignity
which belongs to none but God, we answer ; the
Spirit of God and the Word of God have the
same relation to God himself, as the spirit

118
and word of a man have to him, which in fact
constitute the same person; but wbich, when
considered with respect to others,' are more than
one. It is not, however, our intention to speak
of more than one God.
Now the Word of God has given himself
as an atonement, in order to obtain salvation
for others. But, that he might become such
atonement, it was necessary that he should
be so constituted as to be capable of being
put to death. Again, as it was necessary such
a person should appear, some notices were given
both of his appearance and character : and this
was done by the appointment of sacrifices for
sins, which have been found to exist in all
countries : for by these was pointed out his atone
ment for the sins of the world. From the time
of Moses, therefore, every sin and defilement
was atoned for by some sacrifice, which was
typical of the death of Christ. Again, it is clear
that between the shedding of blood and the
pardon of sin, there can be no relation what'-
ever ; such appointment, therefore, can be un
derstood in no other way, than as typical of the
shedding of the blood of Christ, whereby every
sin was to be pardoned.
Again, there is in the ancient prcfihecies
every intimation given of the coming and work«
of Christ, as may clearly be shewn from many
parts of the Pentateuch : but as it vt^ould be to

119
enlarge too much to select every particular in
this place, we shall think it sufficient to select
a few passages only from each of the Prophets.
In the Pentateuch it is said, that the seed
of the woman shall bruise the serpent's head;
but that he shall bruise his heel. (Gen. iii. 15.)
Again, the promise made to Abraham, Isaac,
and Jacob was, that he who should be a blessing
to all mankind, should appear araong their off
spring. Now, of the posterity of Jacob, was
Judah chosen ; of Judah, David ; and Christ
was of the line of David.
In the Psalms again ; " Thou shalt not leave
my soul in hell, neither shalt thou suffer thine
Holy One to see corruption." (Ps. xvi. 10.)
And again ; " Be ye lift up ye everlasting doors,
and the King of glory shall come in." (Ps. xxiv.
7.) Again, in the prophecy of Micah : " But
thou Bethlehem, though thou be little among
the thousands of Judah, yet out of thee shall
he come forth unto me that is to be ruler in
Israel; whose goings forth have been from of
old, from everlasting." (Chap. v. 2.) Again, in
the book of Isaiah : " A virgin shall be with
child, and shall bear a son." (Chap. vii. 14.)
And again : " He was wounded for our trans
gressions, he was bruised for our iniquities ; the
chastisement of our peace was upon him; and
with his stripes are we healed." — " He poured
out his soul unto death : and he was numbered

120
with the transgressors; and he bare the sins of
many, and made intercession for the trans
gressors." (Chap. liii. 5. 12.) Again, in the
book of Daniel : " Seventy weeks are determined
upon thy people, and upon thy Holy City, to
finish the transgression, and to make an end
of sins, and to make reconciliation for iniquity,
and to bring in everlasting righteousness, and
to seal up the vision and prophecy, and to
anoint the Most Holy." (Chap. ix. 24.) And
again : " After threescore and two weeks shall
Messiah be cut off, but not for himself." (Ibid.
V. 26.) At length, after John the son of Zacharias
had made his appearance, who was, according
to the Scriptures, to be Christ's forerunner, he
himself came, born of a virgin of the house of
David, in the city of Bethlehem, and wrought
many rairacles. The Jews also, who were in ex
pectation of him, hoped that he would appear
in great worldly pomp and splendour : the
consequence was, they rejected him and put
him to death ; and thus unintentionally fulfilled
their own Scriptures. Three days after his death,
however, he rose from the dead, according to
the Scriptures, shewed himself several times
to his disciples, in the presence of whom he ate,
and, at last he ascended into heaven.
Of the life of Christ we have four histories ;
two written by those who had attended his

121
ministry, and two by those who were their
contemporaries. We have also another history
of the miracles of his companions (the Acts of
the Apostles) which was written by one who had
been an eye-witness of the facts themselves ; and
in these we are told, that he commanded the
Apostles to go into every part of the world,
and to preach the forgiveness of sins, through
the atonement of his blood — to give the promise
of the Holy Ghost to believers for their sanc
tification — to admit converts into his religion by
the washing of baptism — and to observe the
Lord's Supper in memory of his death, until his
second coming.
If it be objected, that we cannot be sure that
this is not all a mere fabrication of the Apostles,
we answer ; if this had been the case, they would
not have done what no one ever does under
such circumstances : for they have asserted, that
they had neither reputation, pleasure, nor ease
in view ; but had they obtained any one of these,
that would have been sufficient to refute all their
pretensions. Besides, had they spoken falsely in
these instances, it was the duty of the Jews of
those tiraes to have refuted them, and not to
have suffered the Christian Religion to have
spread, taking its rise, as it did, in Jerusalem,
where Christ himself had been put to death.
Nor can the infidelity of the Jews be con
strued as any reasonable cause for doubt on

123
these points ; but rather as tending to their
confirmation : because it is now in our power
to refute them from their own Scriptures, and
from them to prove the reality of the mission
of Jesus. The spread of the Christian Religion may like
wise be considered as one of its greatest miracles ;
because all its precepts are directly opposed to
the lusts and passions of men. Its progress also
was not furthered, either by the sword, power,
eloquence, or any human means whatever, but
merely by the efforts of a few poor men. By
means such as these then, was the religion of
the Caesars overturned, notwithstanding every
effort on their part to the contrary, and their
having actually put many of the Christians to
death. The reason why Christians believe Jesus to
have been the last Prophet is this : because he
himself has said ; " the Law and Prophets were
until John*." Henceforth let the Gospel of the
kingdom be preached, and behold I am always
with you, even to the end of the worldf." And
again, " The Gospel of the kingdom must be
preached in all the world, and then cometh the
end+" It is now the prayer of the humble Henry
Martyn, that these things may be considered with
X Matt. xi. 13. t Ib. xxviii. 19,20. t lb. xxiv. 14.

123
impartiality. If they become the means of produc
ing conviction, let not the fear of death or punish
ment operate for a moment to the contrary ; but
let this conviction have its legitimate effect: for
the world, we know, passes away like the wind of
the desert. But, if what has here been stated
do not produce conviction, my prayer is, that
God himself may instruct you ; that as hitherto ye
have held what you believed to be the truth,
ye may now become teachers of that which is
really so; and that he may grant you to be the
means of bringing others to the knowledge of
the same, through Jesus Christ, who has loved
and washed us in his own blood, to whom be
the power and the glory for ever and ever. Amen.

THE END OF MR. MARTYN S SECOND REPLY.

APPENDIX (B)
(Referred to in Page 113.)

V ARious have been the conjectures as to the manner in
which Moharamed obtained his information respecting the
Scriptures and traditions of the Jews and Christians : sorae
supposing that he obtained it from a Jew or a Christian, or
both in his own country ; others, on his journey to Syria ; and
others again in Syria itself. I incline to the latter, for the
following reasons. Had he eraployed either a Jew or
Christian in his own country, he would have been in perpetual
alarra from the fear of exposure ; especially as he was directly
opposed to the interests of both. Mohammed was moreover
too good a politician not to have foreseen this ; and therefore
was not very Ukely to have had recourse to such a step.
Nor is it probable that he gained his information on his
journey ; because, in this case, he would also have subjected
hiraself to the danger of exposure. During a journey,
the opportunities for such inforraation must have been few ;
and the hurry and fatigue of traveUing very unfriendly to
enquiry. But in Syria itself, the opportunities would be
numerous, and these could have been made the most of,
without the least suspicion whatever being excited ; and, as
the pretended revelation did not come out until between
fifteen, and twenty years afterwards, the idea of its having
come from Syria could hardly be started by Mohammed's
opponents. But had he upon his return from Syria given out
his revelation, and talked as wildly as travellers sometimes do,
when just arrived from foreign countries, the very secret of

125
all his pretensions would ha:ve come out at once. The Pro
phet however more wisely retires about fifteen years after
wards to a hiU at some distance from Mecca. He first
prepares his wife and relations, by telling them that he had
seen an Angel ; and next, that he is saluted both by stocks
and stones as a Prophet sent from God. Upon this, many of
his relations treated him as a madman or impostor : but, as the
far greater part are never the most discerning, he succeeded
with them ; and at length convinced the others by the point
of the sword, that they must believe or die : the natural con
sequence of which would be, that no enquiry on this subject
would hereafter be made : and such is actually the fact, as
Mr. Martyn has well observed.
Let us now see whether this wiU be borne out by a
Comparison of some of the accounts found in the Koran,
with those which are to be met with in the books of the
Syrians, to which Mohammed might have had access.
The works of Ephrem the Syrian, who flourished during the
reign of Constantine, we know both from Jerome and Gregory
of Nyssene, were almost universaUy read before the times of
Mohammed — " Atque hinc constat non solum in Oriente post
lectionem Scripturarum, pubUce in Ecclesiis (ut ait S. Hiero
nymus) fuisse S. Ephraem Syri scripta antiquitus recitata, sed
etiam in Occidente, et quidem in BasiUcis urbis Romae."
(Opera. Ephr. Romae. Tom. I. Graec. et Lat. Proleg. p. xn.)
And again, " Ephraem . . . qui cunctis Christianis versatur in
ore . . . cujus vitae atque doctrinae splendor universo terrarum
illuxit orbi. Nam in omni fere loco, qui illustratur a Sole,
cognoscitur." (Ib. Encom. S. Gregorii Nysseni, p. iii.)
There could have been no difficulty, therefore, in Mo
hamraed's coraing to a knowledge of the contents of his
works : and that some of them have found their way into the
Koran wUl presently appear. In the eighteenth chapter of
the Koran we have the substance of a story, which has been
admirably told in Parnel's Hermit. Mr. De Sacy says in the
Notes to his Chrestomathie, Tom. III. p. 414. " Kazwini cite
Jl I'appui de ses reflexions une histoire as.<!ez originate qui me

126
paroit avoir fourni I'idee de la charmante pi^ce de ParneU,
intitul^e I'Hermite (the Hermit) &c." The story is then
given, which may be found almost verbatim in the Spectator,
No. 237-, and is there ascribed to the Jews. Now if. we tum
to the Works of Ephrem (Tom. I. Graec. et Lat. p. II9.) we
shaU find, if I mistake not, the original draught of this
story, which is given with the view of iUustrating the
mysterious ways of Providence, just as it has been re-edited
in the Koran, and versified by ParneU.
Another remarkable coincidence occurs in the second
chapter of the Koran. (Sale, Vol. I. p. 11.) "And when
Moses asked drink for his people, we said, Strike the rock
with thy rod; and there gushed thereout twelve fountains,
&c." In the Syriac Commentary of Ephrem on Numbers,
chap. XX. V. 17. we have the foUowing passage. Speaking
of the well, it is said: Zooi Plj; ^01 jaja; _.; ¦« v^j
.Zooi l^ipio JM^iZ. jZoiou 0001 ^^2 i^r^^.^ ,-a| ¦ ^oilx^
" For they Said, that it was the rock which followed them :
which, when they rested, afforded twelve streams." He goes on
to say, that when they traveUed the waters flowed not ; but
when they rested, the heads of the tribes came to Moses, and,
with their hymns and staves, caused the waters iramediately
to flow. " The Commentators," says Sale in his Notes, " say
this was a stone which Moses brought from Mount Sinai," &c.
" Marracci thinks," continues he, " this circumstance looks
like a Rabbinical fiction, or else that Mohammed confounds
the water ofthe rock at Horeb, with the twelve weUs at Elim;
for he says, several who have been on the spot, affirm there are
but three orifices whence the water issued. But it is to be
presumed, that Mohammed had better raeans of information in
this respect, than to fall into such a mistake, &c. — For one,
who went into those parts in the end of the fifteenth century,
tells us expressly, that the water issued from twelve places of
the rock, according to the number of Israel," &c.
We have then, in Ephrem, the moveable rock ofthe Arabian
Commentators, and the twelve fountains of Mohammed. I do

127
not think, therefore, that it was necessary that Mohammed
should, for this piece of inforraation, have travelled to Horeb
at aU. Besides he does not say a word about the holes in the
stone : he only says there were twelve fountains ; which
appears to rae to identify itself sufficiently with the well of
Ephrera, which was occasionally a raoveable rock, to warrant
the conclusion that this story carae originaUy from Syria.
The next coincidence which I shall notice is that which is
observable in the History of Joseph, as given by Ephrem and
Mohammed. No one I am sure can read the Sermon of
Ephrem " in Pulcherrimum Joseph",* and the twelfth chapter
of the Koran, without being struck with a manifest sirailarity
of style and sentiment. There are however a few things
coramon to both, which, I think, are no where else to be
found. In the first place, when Joseph's brethren carry his
coat dyed with blood to their father, he is made, both by
Ephrem and Moharamed, to suspect that there was some
viUainy in the business. The words of Ephrem are — " Itaque
non te, ut puto, devoravit fera, dUectissime fiU ; verum hu-
manis potius manibus et exutus, et necatus es. Nam si, ut
tui affirmant fratres, a bestia absorptus esses, vestis utique tua
in partes discissa fuisset ; neque enim fera, ut prius exuereris,
expectasset, ac tunc demura tuis exsatiaretur camibus. Rur-
sumque si prius exuisset, ac postea devorasset, minime foedata
sanguine tunica tua esset, &c." (p. 29. I have quoted the
Latin translation rather than the Greek, because it is raore
generally understood). In Sale's Koran, (Vol. II. p. 35.) it
is said : " And they produced his inner garment stained with
false blood. Jacob answered. Nay, but ye yourselves have
contrived the thing for your own sakes." Beidawi says in
his corament on this passage : " This Jacob had reason to
suspect, because, when the garment was brought to him, he
observed, that though it rvas bloody, yet it was not torn," (Ibid.)

* Opera Gr»c. et Lat. Tom. II. p. 21.

128
Another remarkable coincidence is, that Potiphar's wife is
made by both to confess her crime. Potiphar, according to
Ephrera, seeing Joseph advanced to the government of the
kingdom, comes home to his wife, complaining that he dare
not appear before Joseph at court, because he had formerly
committed him to prison. His wife hearing this, teUs him to
take courage ; for says she : " Ego tibi peccatum meum notum
faciam, quod admisi. Ego quippe sura, quae pulcherriraura
Joseph, castissimumque illura adamavi ; et quum per singula
momenta multis blanditiis illi callide insidiarer, ut dormire cum
illo possem, et pulchritudine ipsius frui ; neque prorsus optato
meo fine potiri quirem, aut uUatenus efliicere, ut vel verbo me
dignaretur ; vi tandem ilium tenere conabar, ut rae vel modice
toleraret. Verum ipse foras aufugit, quando tibi pallium
ejus ostendi. Ego igitur sum, qu£e regnum ipsi maximamque
gloriam coraparavi, &c." — " Justus et pius est Joseph, qui
etiara calumniara passus neraini patefecit, &c." In Sale's
Koran (p. 42. See also Comm. Syr. Vol. I. p. 93.) " The
nobleman's wife said. Now is the truth become manifest : I
solicited him to lie with me ; and he is one qf those who speak
truth." — These coincidences are, I think, sufficient to shew
that the one must have been the genuine offspring of the
other ; and that Syria was the soil from which the Pseudo-
Prophet must have obtained his.
In the seventh Chapter ofthe Koran (Sale, Vol. I. p. ISp.)
We are told that Moses exhibited his leprous hand to Pha
raoh and his chiefs. " And he drew forth his hand out of his
bosom ; and behold, it appeared white unto the spectators."
Marracci had said in his refutations to the Koran (p. 284.)
that no account of this occurred in the Scripture. " It is
true," replies Mr. Sale (Vol. I. p. 19O. n.) the Scripture does
not expressly say so, but it seems to be no more than a neces
sary inference from that passage, where God tells Moses,
that if they will not hearken to the first sign, they will believe
the latter sign, &c." In Ephrera's Commentai-y on Exodus,
Chap. IV. (p. 203.) we have " Nee enira, ait, Pharao, aut

129
populus ejus colubris duriores sunt, &c. — Sin autem hisce
duobus signis, qu(B spectantibus simul Israelitis et Egyptiis
exhibenda erunt rainirae flectantur, haustara k fluraine aquara
in campos fundito, &c." This I take to be Mohammed's
authority for the inference which Mr. Sale seeras to think is
but a necessary one.
Again in the second Chapter of the Koran (Sale, Vol. I.
p. 12.) we have an account of Mount Sinai having been
Ufted up over the heads of the Israelites. " Call to mind also
when we accepted your covenant and lifted up the mountain
of Sinai over you." I have no doubt this has arisen from a
misunderstanding of the Syriac text, which in Exodus, Chap.
xix. V. 11. runs thus: .\ \ \,-^ Z\jjj \.lA:^L |v.n.^i \J.^io
wX*n); i;a^ : Jjo^ oiiiS For on the third day shall
the Lord descend on mount Sinai in the eyes of all the
People." Over the word Akkj there is a diacritical point,
directing the reader to pronounce it nocheth, in the participle,
which wiU give the sense as above translated. The same
diacritical point, however, may be pronounced as an a, and
then the word becoraes nacheth. The translation then wiU be :
" For on the third day, the Lord shall cause raount Sinai to
corae down in the eyes of all the people." Again, at
the 20th verse, the passage ¦ -i.m; j;QAli Utio Ai.»jo
raay be read ; " And the Lord caused raount Sinai to
descend," &c. In both these passages, moreover, the .^
which is prefixed to the word \;q1 may be considered
either as a preposition, signifying on, to, for, &c. or as
the sign of the accusative case. Now I can suppose it pro
bable that Mohararaed raight have heard sorae ignorant
Priest pronounce nacheth instead of nocheth, which would
give precisely the sense already noticed: and by having
recourse to inference, as Mr. Sale allows, the Prophet would
very naturaUy conclude, that if God caused the mountain to
descend, he must first have caused it to ascend. It raay be
further remarked, that the word used for Sinai in the Koran
is precisely the same with that used by the Syrians, viz. Toor,
I

130
jA>, the Syriac being ];q^ Tooro. And hence this name
which is generally given to mount Sinai by the Mohammedans.
Other remarkable coincidences between the Koran and
the works of Ephrem, are the accounts which both give of
Paradise. According to the Arabian Commentators the Para
dise in which Adam was placed was in the seventh Heaven,
from which, upon his faU, he was expeUed and placed on the
earth. (See Marracci's Koran, pp. 12, 19, 23-4. Sale, Vol. I. p. 7.
note.) In the writings of Ephrem. (Assemani BibUotheca
Orientalis, Tom I.p. 84.) we have Jaj* '{.sA cnA.V" j'-*^". j'-^^
jqjjAo l^:c ^mo^n\N ¦ oiico; H^mL . jViitc ^;q^ ^2 lico;o
(OjaoJ* : wJ.2>Zjo r^ffio ca.Aj wCIoI^^aJ^ • tloVjin; oim^,
^l \m^;o '. uxAj OC12 wOicanoN ¦ |A^;o j;a^> Xm^i .jiOrJ
¦ ..CTo " With my mind's eye I beheld Paradise, and the sum-
rait of every mountain was beneath it. The surface of the
flood touched only its lower parts, kissed its feet, worshipped,
and returned to surmount and to crush the tops of the moun
tains and the high 'places (of the earth). It kissed its lower
parts ; but smote with violence the highest eminences."
And again in his Commentary on Genesis (Chap. 2.
Tom. I. Syr. et Lat. p. 23.) >a»a) }o; lic6^2 fjk. \i^ ". . .
\ij.;to ,^x ^j "^Oj, o.^^ bA^kjo ^ao;^ oX^^^Zj" : \au\'fSi
.jv.: &c." " For Paradise is placed at a very great height.
(The rivers) are absorbed round about it, and (thence) they
fall into the sea as from a high aqueduct." He proceeds to
say, that they then make their way under the earth, and
spring up to its surface ; one becoming the Danube, anbther
the Nile, another the Tigris, and the fourth the Euphrates.
In the foUowing passage we have Adam's ejection froin
Paradise, and his residence fixed on earth, just as it occurs in
the Koran. (Assem. Bib. Orient. Tom. I. p. 84.) \^ ^j ^
oiAosi* ou^o uoi!^ oi.)\ oduo : o\Xio 'y"^ amaj >oj|
; lni.;j°A }^'^» ^ou2 oa» U20 : Ojl^ZI <^Z o^ OoZ

131
.^f Z^ ft;'n\ : |.1,rto\ oA ^ " When Adam had
sinned (God) exp6Ued hira frora Paradise, and in grace ap
pointed him his limit, placing him in the depth beneath its
lower parts. But when they sinned again, they were thence
dispersed. And, as they were unworthy to be in the neigh
bourhood of Paradise, God coraraanded the Ark to carry
them to the Gordian mountains." — " But Satan," says the
Koran, (Sale, Vol. I. p. 7-) " caused thera to forfeit Paradise,
and turned them out of the state of happiness wherein they
had been; whereupon we said. Get ye down, the one of
you an enemy unto the other ; and there shall be a dwelling-
place for you on earth, and a provision for a season."
In these extracts we have the elevated Paradise of Mohara
med, — the rivers which flow under it, which are perpetually
occurring in the Koran, and the expulsion of Adam and his
wife from it.
Again, (Vol. II. p. 558. Syr. et Lat.) we have the
voluptuous paradise of the Koran ascribed to the heretic
Bardasanes, which was of a character too congenial to that of
the Arabs of his day to be omitted by the Prophet.
Another coincidence between the Koran and the writings
of Ephrem is, the account found in both of the expulsion of
Satan frora Heaven. In one of Ephrera's sermons, (Vol. II.
p. 328.) speaking of Eve and the Virgin Mary, it is said ;
" Aure vidit Maria Ulum, &c. Inter heec mors, et Diabolus
dum anxii se mutuo suspectant, invicem interrogant. Quid
istuc, quod pulsat aures carmen? . (de Christi nativitate scilicet),
Angelos quippe aud'iebant hunc de illo hymnum modulantes : Hic
est extinctor mortis, &c. Hinc incessit trepidatio et metus
compulitque ad fuga,m umbos, Diabolus deserta petiit, &c."
In Chap. 15. of the Koran (Sale, Vol. II. p- 68.) " We have
placed the twelve signs in heaven — and we guard them from
every DevU driven away with stones ; except him who listeneth
by stealth, at whora a visible flarae is darted." In the note :
" For the Mohammedans imagine that the devils endeavour to
I 2

132
ascend to the constellations, to pry into the actions and to
overhear the discourse of the inhabitants of heaven. — They also
.pretend that these evil spirits had the liberty of entering any
ofthe heavens till the birth qf Jesus, when they were excluded
three of them, &c."
In the same volume ofthe Works of Ephrem, (pp. 485-91-)
we have, I think, the origin of the favourite arguraent of
Mohammed and his followers, that the Scriptures have been
corrupted, (p. 485.) " Merito itaque Marcion suis Evangelium
assumentis depravare ausus, ab Ecclesia pulsus et abjectus est."
And a little lower down: " Similis error Arrianos abripuit,
dum Scripturas, suis additamentis corrumpunt." And (p. 491-)
" Quanquam Fidei Orthodoxy desertores Scripturas refigere
non dubitarunt, ea est iUorum audacia, &c." It raay be re
raarked too that Ephrem here calls the Fidei Desertores, by the
very sarae narae which Mohammed has applied to the infidels
of his times: namely, ];QSXi, Arab. ^^.Aii],
In the second chapter of the Koran, (Sale, Vol. I. p. 19-)
we have a story which appears to rae to savour of Syrian
origin. — " But the devils believed not; they taught raen
sorcery, and that which was sent down to the two angels at
Babel, Harut and Marut, &c." ' This story', says Mr. Sale,
' Mohammed took directly from the Persian Magi, who men
tion two rebellious angels of the same names, now hung up by
the feet, with their heads downwards, in the territory of
Babel.' He then refers to Hyde's Religio Persarum, where
not so much as a word of the kind is to be found. The story
of Uzziel and Shamkhazi, two angels which are said by the
Jews to have come down from heaven and begotten the giants
(mentioned Gen. vi. 2.) is given by Hyde (p. 272.) but not as
taken from the Bereshith Rabba, as Mr. Sale has supposed.
The fact is, this story is to be found in the Tai-gum ascribed to
Ben Uzziel, which Mr. Sale probably not knowing, has ascribed
to the Bereshith Rabba. We have no reason then for suppos
ing this story to be of Persian origin ; let us now see whether it
could have arisen from accounts now to be found among the

133
Syrians. Harut, I suspect to have been the same with »^o;i,
pointed by Asseman. (Bib. Orient. Tom. I. p. 145.) Arvat.
but which might have been comraonly pronounced Arut. This
narae is sometimes written Arvad, Arator, Arovander, Aranad,
Unadar, and Thuadar. He is said by Sozomen to have been
famed for his eloquence, (Ib. p. 38.) but that he was an
heretic ; and was one of the disciples of Ephrem Syrus. In
the Ufe of Ephrem given by Asseman, (Ib. p. 145.) he is thus
addressed : " Vir rapax, deleatur memoria tua de libro vitae,
quia dereUquisti vinum Christi, et bibisti foecera peccati.
Filius, quem os tuum blasphemavit, conturaeliae illatae sibi h. te
poenas expetet." The eloquence and wickedness of this man
may perhaps have contributed to his being classed among
those who practised magic ; and if he obtained preferment in
the Church, which is not improbable, the title of fallen angel
might also have been given hira.
Marut is perhaps the same with Marutha, a Bishop no less
famous for his learning and piety than his miracles. Asseman
in his BibUotheca Orientalis, (Tom. I. p. 174.) thus com
mences his life. " Maruthas Tagritensis in Mesopotamia
Episcopus doctrina et miraculis claruit circa finera saeculi
quarti. The following are accounts of two of his miracles,
(p. 175.) " Verebantur (i. e. Magi) ne is persuadere Regi
(Persarum sc.) ut Christianam Religionera araplecteretur :
etenira diuturnura capitis dolorera, quo Magi eura liberare non
potuerunt, Maruthas precibus suis curaverat. And (Ibid.
p. 176.) " Parura autera abfuit, quin ipse (i. e. Rex) Christ
ianus fieret, quura Maruthas, vmh. cura Abda Persidis. Episcopo,
alterum etiam miraculura edidisset. Arabo siquidem Dxmonem,
quo Regis filius vexabatur, depulerunt, &c." I am incUned to
beUeve that these two persons are the two faUen angels of the
Koran ; because they had both becorae famous, the one for his
learning and wickedness, the other for his learning, piety and
miracles, and had both preceded the times of Mohararaed. No
one need be surprized at the blunder which raust be attached
to the Prophet on this supposition. One who could have

134
stated in his revelation, that Miriam the sister of Moses was
the same with Mary the mother of Christ*, raay have coupled
a good with a bad raan ; and from the accounts which he had
heard of their actions, have concluded that they were faUen
angels who had practised raagic. Allowing this therefore, and
finding that their names agree with those given in the Koran,
there appears to me but little reason to doubt that this is
actuaUy the case.
In addition to the coincidences above noticed, many more
may be adduced respecting both the style and phraseology of
the Koran, One of the greatest beauties of style of the Koran

* Mr. Sale however, (Vol. I. p. 57- in the Note) thinks
Mohararaed raight not have blundered in this instance : " For,"
says he, " it does not follow, because two persons have the
sarae name, and have each a father and brother who bear the
sarae naraes, that they raust therefore necessarUy be the sarae
person." Very true ; but can it be shewn frora history that
this was the case? Does it appear that the Virgin Mary's
father was naraed Araram (or Imran as the blundering
Prophet will have it) or thatthe had a brother naraed Moses .-'
The question is not what might have been, but what was
the fact : and few wiU perhaps allow that Mohammed had, in
this case, information known to no one else. " Besides," con
tinues Mr. Sale, " such a raistake is inconsistent with a number
of other places in the Koran, whereby it raamfestly appears,
that Mohammed well knew, and asserted, that Moses preceded
Jesus several ages, &c." StiU, I answer, it does not follow
that his memory might not soraetiraes have faUed him : for
to allow that he could not have blundered in that respect,
would be to take for granted what requires to be proved :
and in opposition to which a cloud of witnesses can be adduced.
It certainly would be going too far to accuse Mr. Sale of inten
tionally exalting the Koran : but there ai-e a few instances, in
which he seeras to have attempted something like this, even
at the expense of good a-iticisra and logic : and of this an
example may be seen in the preceding page (p. 56. Note.
" It is very remarkable, &c.")

135
consists in a kind of rhythraus, which, it is probable Mo
hammed first introduced into Arabic composition ; and, which,
if I am not greatly deceived, has contributed largely to con
stitute his miracle. This kind of composition occurs occasionally
in the Hebrew Scriptures*; but much more frequently in the
Sermons of Ephrem t. The Arabic writers, however, attribute
the invention of it to Amrulkais, as given in the foUowing
distich X-
.f\i \ixfij Jb \X Jy^_ . f\l Ja.S- fc J[) fj] It]
" I know the whole of ray affliction : — that we are urged by
the oppressor, and pursued by fate." But as this Author was
contempoj-ary with Mohammed, he might have borrowed the
style from him ; which I suspect to have been the case.
A good specimen of this kind of writing, in English, occurs in
Cowper's Letter to the Rev. Mr. Newton, July 12, 1781.
This style has been cultivated both in the Arabic and Persian
to a vef-y great degree of perfection. In the Arabic perhaps
the JMakamat of Hariri and the life of Timour present the best
examples : and in the Persian, the Gulistan of Sadi, the
Anyari SoheiU by Husein Vaez, and the letters of Abul
Fazl, have perhaps never been surpassed.
Of the words and phrases which, I suppose, have been
borrowed from the Syrians, the foUowing are examples.
The word used for quails is the sarae both in Syriac and
in the Arabic of the Koran : viz. . ^nKm and ^jf-'- But in
Hebrew the form differs, viz. VW- It is very doubtful

* Isaiah, Chap. iii. 24. '•S'' finri O- Ib. v. 7- Hpiit':'— 1)^1
npysnjni. ib.xxviu. lo— is. &c. nb iii ipb ip ^c.
t See Vpl. II. and III. of the Syriac Works of Ephrem,
passim. t In a work entitled JjU^ iiy< f] JjL-j!^ Af <__>U^
by ^^]] ixisi] f.^jA] \-^f ^] f iii\ i^ Jx^ltJ^
Chap; i. In the collection of Mr. Burkhardt.

136
whether this word is Arabic at all. In the Syriac Com
mentary of Bar Hebraeus, the flesh of this bird is said to be
very sweet and tender ; and hence I apprehend it is, that the
modern Arabs have supposed that the word means honey. The
authority cited by Jauhari does by no means require the
sense ot honey : 'it is this — {jtjjij L ]x] i.jf,i] ^y x\] i- e-
" More sweet than the quails are when we have obtained
them." I have no doubt, therefore, that this word is purely
Syriac. Another word, which I believe to be Syriac, is a title
given to the Scriptures and the Koran : viz. ,jli^H Alfurkan.
This word occurs in the second chapter of the Koran (et
alibi) Sale, p. Q, " And when we gave Moses the book of the
Law, and the distinction between good and evil." For the
whole of this last sentence we have in the Arabic Alfurkan
,.ilji,i!l. The root in Arabic means to divide, and, therefore,
say the Commentators, it means that which divides between
truth and falsehood, or it means the miracles which deter
mine whether a Prophet is true or false in making a claim to
Prophecy, or, between infideUty and faith. It is also said to
mean the rule which distinguishes between what is lawful and
what forbidden, — or it raeans the victory which made a dis
tinction between Mohararaed and his enemies as he himself
said fifi] f,ji , meaning the day on which the battle oi
Bedr was fought. (Beidawi on the passage). Mr. Sale, seeing
the Commentators thus guessing at the word, has no doubt
that they are ignorant of its true raeaning, as he says they are
of several others, and proposes the Hebrew word pl3 mean
ing a section, as the true one : because the Koran is said to
have been given in parts or sections. In Syriac, however,
}j.o;a°> which corresponds exactly to the Arabic fif] means
safety, deliverance, redemption; which I take to be the real
meaning of the word used in the Koran. The phrase then
(jlii!! A4j preserved by Beidawi, as coming from Mohammed,
will mean, the day qf deliverance, redemption, or the like ; and

137
might by him have been very well appUed to the Battle of
Bedr, which in fact estabUshed his power.
The false Messiah is by the Arabs called JU..l)J1 t^XMii],
the very words used in the Syriac Testaraent for the
false Christ, (i. e. ^]^ Jij.»AlD). See 1 John ii. 18, 22. iv. 3.
The phrase CJ«..*,!1 cJX« Angel of death, is also Syriac,
and occurs both in the Old Testaraent, and in the writings
of Ephrem the Syrian jZc^ A}'^- The expression is also
used among the Jews. The name of Pharaoh is written after
the Syriac and not the Hebrew manner, ^^^i. Syr. nv « ot.
For the Syriac word Ja*jio Priest, we have in the Koran
^jjjjAi ', and for \]y^ the Syriac word for raustard-seed,
JxA- That the Arabs received their alphabet also from the
Syrians either at, or a little before, the times of Mohararaed,
is now generally allowed, which may be considered as a
proof, that they had been in the habit of drawing upon their
Syrian neighbours, for such information as they themselves
did not possess.
Mohammed gives to Jethro the name of Shoaib ¦_ - i..*,
which is a literal translation of his name as given in Syriac,
Zo;A.- The roots of both words having the sarae meaning.
In Arabic the word is of the diminutive form : in Syriac, if
we change one T for another (the Syrians having two) viz. /,
for d, we shaU have dp;L, which wUl also have the diminu
tive form, a mistake which the Prophet raight have made,
as he must have trusted solely to his ear.
The name of Joseph's wife, the daughter of Potipherah, is in
Sjnfiac A«aij, Asyath ; which in Arabic would be pronounced
ij.A\ Asya. — The Arabs make bw^ Asya the wife of Pharaoh,
who, as they say, believed in Moses. Is not the Asyath of the
Syrians, and the Asya of the Arabs the same person.? In
Hebrew the name is Asenath.
This narae it is true, as well as that above given for the
false Messiah, does not occur in the Koran, it is probable how-

138
ever, that both are derived from the times pf Mohammed.
The Christians of the East have indeed accounts stating that
JVIohammed >vas taught by a Christian monk, as occasionally
noticed by Mr. Sale, and T^rhich may be seen in a Uttle
book formerly the property of GoUus, and now preserved in
the Bodleian Library. (Bodl. I99.) Of which an interestmg
account is given by my rauch esteeraed and learned friend
the present Regius Professor of Hebrew at Oxford, in his
continuation of Uri's Catalogue, p. 58. I have no doubt,
however, that the whole is a forgery, the statements being
such as to exceed probability.
Upon the whole then, aUowing some parts of the Koran to
have been taken from the Jews, and others from the Magi or
•Persians, I am inclined to beUeve that what has been had
from the Christians came from Syria : not from any individual
hired for that purpose, for that would have been dangerous;
but from the common accounts in circulation among the
Syrians, or from the public reading of the Scriptures and the
writings of Ephrem in the Churches of that day. The differ
ence between the relations of the Prpphet and those now found
in the Syriac writings appear to me to be weU accounted for,
by the supposition, that they may not have been weU under
stood by Mohararaed, or that a defect of memory in the course
of fifteen or twenty years, might have confused some and
curtailed others.
It may perhaps be supposed, that as the Syriac and Arabic
are cognate dialects of the same mother tongue, the above
coincidences in words and phrases may be accounted for on
that supposition. I believe not, because the forms of some are
peculiar to the Syriac alone ; and the roots of others are
unknown in the Arabic. But, if we allow this, which I think
no one versed in both these languages can, how are we to ac
count for those statements peculiar to none but Mohammed
and Ephrem the Syrian ? For my own part I see no reason
why the one might not have been copied from the other,
especially as Mohammed had every facility for so doing.

Mr. MARTYN'S THIRD TRACT,

ON THE

VANITY OF THE SOFEE SYSTEM,

AND ON THE

TRUTH OF THE RELIGION OF MOSES AND JESUS-

What has been written in the two foregoing
Tracts on the vanity of Mohammedanism, will
perhaps be sufficient to satisfy any impartial en
quirer; but, as little has there been adduced in
support of the Christian religion, and nothing in
proof of the raission of Moses, it may not be
amiss here to state the reasons for my own
belief in the missions of Moses and Jesus : and,
although my statements may fail of convincing
others, they will at least serve to shew why I have
chosen this in preference to other religions. But
as it seemed desirable to prove the reality of the
prophetic missions in general, in order to meet the
doubts of Deists, who, frora the peculiar cha
racter of their faith in the unity of the Deity, or
other considerations dependant thereupon, think
the appearance of a Prophet unnecessary, or, that
he is nothing raore than any other man, I shall.

140
in the first place, offer a few remarks on this
subject. First then, let it be remarked, that as to the
truth of the unity of the Deity, or that union with
him constitutes perfection, and is the greatest of
huraan acquirements, there is here no question.
But as some, speaking inconsiderately of the
Deity, hesitate not to affirm, that no action or
person or thing can be said to be exempt from
his influence ; and that it is he who appears in
every thing and person, and that therefore there
can be neither defect, perfection, nearness or
distance with respect to him, since every person
and thing is God, and from God, and with God ;
we may be allowed to ask. How then does it come
to pass, that these very persons do, both in word
and deed, virtually affirm the contrary ? They
avoid, pain and necessity, for instance, and seek
pleasure as a good ; and further, they exert the
utmost of their endeavours in the prosecution of
these ends. To refute, however, every article of
belief as held by these people, would be almost
endless ; we therefore pass over this for the pre
sent, and proceed to the subject more immediately
before us, premising only, that union with the Deity
is beyond the power of human nature alone to ac
quire ; but is what men do consider as the object
and end of all their endeavours. On the means
to be eraployed, however, much difference of
opinion is found to exist among the learned ; the

141
following is what appears to me to come nearest
to the truth.
Some have supposed that no one religion has
been established to the exclusion of others, but
that every one may, in his own way, finally arrive
at the end in view. But, in this case, is it not
difficult to suppose, how the lusts and pollutions
in which all are indiscriminately implicated, are
to obtain union with the Deity ? And, as these
very persons do prefer one way to another, might
it not be true that one way alone is to be prefer
red to them all? Again, the supposition, which
allows of no preference, and by which all men
must finally succeed, is founded upon another,
which takes for granted, that either the mercy or
the essence of the Deity will not suffer any thing
which is dependent upon him, to be at last impli
cated in misery. Whence it would follow, that
even in this state of things, pain and misery could
have no existence, which is contrary to the evi
dence of every man's senses, and therefore false.
Most men, however, seek this end by means of
the law of works, as the followers of Mohammed ;
or, as those Jews and Christians, who are ignorant
of the religion of Moses and Jesus : — others by
mysticism as the Brahmans of India and the
Sofees of Persia. The followers of the law, im
pelled either by the hope of reward or the fear of
punishment, exert every effort for the fulfilment
of the Law : but it is far removed frora coraraon

142
sense to suppose, that purity of heart, a love of
the truth, and devotion to God, which are condi
tions of the state in view, can thus be acquired :
because this is contrary to the very nature of
things ; and because it is well known, that none
but a good tree can produce good fruit.
But, in any case, no one will deny that the
Deity is able to make any nieans adequate to the
production of any end ; or, consequently, that he
might not have given a law capable of giving per
fection : but here it must be shewn by those
who hold this opinion, that such a law has been
actually given. Of all those, however, who have
hitherto made a claim to prophecy, no one has
appeared professing to be the framer of such a
law, if we except Moharamed, of the divinity of
vV^hose religion, so much as an opinion cannot for
a raoment be entertained. And of the Prophets,
who appeared before his times, no one has as
serted that salvation is to be obtained by the Law.
Those who preceded Christ, it may be observed,
were all Israelites, and subject to the Law of
Moses : to the Israelites they proposed no law ;
but were like the rest of the people, subject to
that of Moses.
Now, in the Law of Moses, there is no pre
cept for the conversion of other nations, nor
even so much as the mention of a future state.
It is clear then, even upon allowing the religion
of Moses to have been nothing more than a law.

143
that God could hot have intended it for the
rest of mankind. But the truth is, no one could
by that worldly Religion become acceptable to
God, but by the sacrifice of some appointed
animal. The Religion of Moses, therefore, differed ih
no other respect from that of the Gospel, than
a shadow might be said to do from the substance
vt'hich has produced it.
What has here been said respecting the in
adequacy of the Law for the attainment of either
life or pei-fection, has not been advanced for the
purpose of impugning the Law itself as im
perfect, but to shew that the deficiency is on
our own part : for^ upon our endeavouring thus
to arrive at perfection, we shall find so many
obstacles, interwoven, as it were, in our very
nature, as eventually to frustrate our designs.
The mystics, on the other hand, place their
hopes in abstraction frorn the consideration of
sensible objects, and indulge in meditation on
the Deity to such a degree, as to hope to anni
hilate the sense of pain, pleasure, love, hatred,
and the like. Which, in the technical language
of the Hindoos, is termed Dhydn (or contempla
tion) on the essence of Brahma*.

* In a Persian Manuscript on the Religion of the Hindoos,
entitled ij^jtA] jji> given to me some time ago by the Right
Hon. Lord Teignmouth, to whose kindness I am much indebted

144
. But, as this sect lays no claim to a revela
tion, nor even supposes any such thing to be
necessary ; and, as no one has yet appeared, who
has affirmed, that he has by this means arrived
at perfection (which, should any one be impru
dent enough to do, would afford ample proof to
the contrary) it becomes us to make reason the
judge, and then to determine, whether mysticism,
with all its apparent beauty and sublimity, be
of any real value or not.
As to abstraction from the consideration of
sensible objects, there is abundant reason for
on this, as well as many other accounts, we have the foUowing
passage : <UJ!> jX (Js- y fAuJtj (JAi^ CJ^ J '^'^h f
fj^X f jX ]j ^jii ijfsrHi ii fx fj^ <U& kkS? jU-
c->Je>-jj jik* fxiji f y]xx ^.fA] yxij (.::--vi«Jj
JjjX^ j] LLJyi 'iliy ^\ lj' f\i j] 'iAi]yjX AXt Xji> ify
oIj ij:^]xs^j c^nS;*-* S-*^ ^j 'i'if Ji]j i^U=- Xii
ilii (Jiy Xj]xj ff ii c^^s-J; ^S^ f J'i liji) i-AyiA^
i_sj^ JJis- fi]i).j ^\. f]Aj AJ, O Ramchand, the
absolute and real essence of the Deity, which comprehends
every limit of created being, know thou to be one, and in
which duaUty can never enter ; and further, that he is to be
contemplated by the eye of the mind alone. Be continually
occupied, therefore, in the contemplation of him untU the veil
of that plurality which now deceives the eye of the beholder
shall be for ever removed, and the knowledge of the unity of
his essence be clearly revealed. And thus, becoming immersed
in that sea of tranquiUity which exceeds comprehension, thou
mayest obtain perfect rest and union with him.

145
doubting whether it be practicable or not. Por
any one will, upon observing the operations of
his own mind, perteivcj that, however he may
labour to render them more agreeable to the
nature of things, or to divest them of the
impressions received by the medium of the
senses, he cannot advance one step ; and that
the utmost of his attainments will only be, the
substitution of one set of opinions drawn from
sensible objects, for that of another.
If, however, after a short trial some progress,
how little soever that may be, were found to
have been made, then would the candidate for
perfection have some hope of being finally suc
cessful ; but as it is certain that no such progress
has ever been made, how can any one, with
a grain of discernment, hope for ultimate success?
But supposing that any one could at last arrive
at the essence of the Deity, how is it to be
known, in this case, that he would now be any
nearer the perfection in view than he was before ?
For, according to the notion generally enter
tained of the essence of the Deity, as it is
destitute of those attractions which act upon the
senses, it can never become the object of
love. And indeed it is the attributes of the
Deity alone, when considered in relation to our
selves, such as his being an active, intelligent,
wise, and beneficent being, that can ever be the
objects of our. regard. K

146
If it be replied, that this alone is the point
of view in which the Deity is considered by the
Mystics as an object of love, we answer; this
is contrary to the supposition, that such affections
can be exercised in a merely abstract, contem
plation of his essence. But, if we are not mis
taken, the three following conditions must have
a large share in constituting a real love to God.
First, that his goodness be revealed : for, should
this not be the case, it is to be feared, that the
object of most men's affections would be a mere
creature of their own imaginations.
Secondly, that should the Deity make any
revelation of himself, it must be such as to shew
that his character is totally different from the
corrupt character of man : for should this not be
the case, he never could be an object of love :
and hence it is, that the superiority of man makes
no such impression on the brute creation. Such
difference therefore is absolutely necessary.
Thirdly, it is to be feared lest the Deity
should be angry with man on account of his
numerous defects and sins. And as long as there
is a fear of the wrath of God, and a want of
assurance as to the safety of one's own state, how
sublime soever the system itself may appear, it
is certain there can be nothing in it like love.
Now, as no one of these conditions makes any
part of the system of the Mystics, how is it possi
ble to suppose that any one can be in possession

147
of a real love to God ? For without this there can
be no union with him either mediate or immediate.
The wonder is, how persons, by no raeans de
fective in intellectual attainments, could have
satisfied themselves with such a religion as this,
unless indeed they have not been fortunate
enough to find a better. But, as we have reason
to believe that there is a better, we now proceed
briefly to point out what that is.
In the first place, it may be remarked, that
in materia] substances union may be brought
about in two ways. The first is, that union
which takes place between the parts of any
simple substance; which, however, is generally
supposed to be inapplicable to the subject under
consideration : because in the parts of any simple
substance increase or multiplication can have no
place ; if then the comparison would hold good,
it would go to prove, that created beings would
also be incapable of multiplication or increase,
so that the comraands of the Deity himself would
become nonentities. The other mode of union
is that, by which bodies may be united by
means of one spirit pervading the whole : the
property of which is to make all the parts, how
ever diversified, members of the same, and such
as to be the means of promoting the growth and
maturity of each other, through the several stages
of their common existence. By this union will
every member be fitted and enabled to perform
K 2

14S
the several functions proper for its situation.
This last case seems to be the most agreeable
to reason : for according to the measure of this
uniting mediura as afforded to individuals, will
the acquirements of each one be; such too will
be their several advances towards perfection ; and
such the exercise of brotherly love, or self-
abasement. In such a case also, will the attempt
to annihilate the senses by abstraction, so as to
become incapable of either pleasure or pain,
love or hatred (which are mere words without
meaning) become unnecessary. On the other
hand, to sympathize with those who suffer,
to receive pleasure from contemplating that
of others, to have an aversion to that which
is generally injurious, and to love that which
will irapart universal happiness, will now become
the general law of action. And, in addition to
this, an uninterrupted peace and confidence,
which is but the necessary precursor of happiness,
win pervade every class. Besides, the enjoyment
of such a state will not so much depend upon
the exertions of self, as to superinduce any thing
like doubt as to its continuance ; but will be
stamped with the character of assurance, which,
like the earnest of the spirit, is never exerted in
vain : and which, from the love which he sheds
abroad upon those who are thus united to him,
will suffer none finally to perish.
Now this is precisely what has been declared

149
in the Gospel, by the same Spirit, and with refer
ence to every man. According to the Gospel,
therefore, union is obtained with God when the
Spirit of God dwells in man. And that this raight
take place, it is necessary that God be a Spirit:
and, for any one to have the Spirit, it is also neces
sary that the Spirit be revealed, just as the Holy
Scriptures declare, that God is a Spirit, and that
he has been revealed. If it be said, that these
expressions have been employed in order to meet
the weakness and imperfections of our faculties,
we answer; If it had been possible to devise a
more accurate mode of communicating the know
ledge of God to man, how does it come to pass
that this has not been resorted to ?
If it be said, that on account of the common
use of language, abounding as it does in meta
phors, as well as our being daily conversant with
the objects of sense, such a mode of expression
has been chosen, we again ask ; but who is thfr
author of speech, or the Maker of the speaker?
And from whora have order and the objects of
sense originated ? But, as the Creator has, in his
omnipotence, thus constituted both the : world
and its inhabitants^ — has so forraed and combined
them, that no idea can be obtained but by the
contemplation of sensible objects, there can be
no doubt this was done by design ; and, that by
this means alone, a knowledge of himself should
be obtained. And hence too it appears, that

150
knowledge more perfect than that which is thus to
be derived, is placed beyond the limit of human
exertions. This, however, has not been said with a view
to insinuate that the essence of the Deity has any
relation to sensible objects : for although the
essence of any thing cannot be known from the
consideration of any of its properties, such, for
instance, as its distance, colour, quantity, bulk, or
the like ; yet the thing itself frequently becomes
known to us by no other means. In a word, the
Deity has revealed himself to us in the Holy
Scriptures, by that which is called the Wisdom qf
God, by which he framed the worlds ; and such,
even in this his work, are the characters of his
operations, as to leave no doubt on the mind of
the observer, as to the wisdom of the latent
artificer. By the same analogy also, that person who is
called the Wisdom of God, is himself the manifes
tation of that all-wise Being, and has also been
called the Word of God : for the word of any
one is that by which his thoughts, hitherto
latent, are presented to the perceptions of others.
He has also been called the image of the invisible
God*, and the express image of his person j".
This metaphor (and many such occur in the
New Testaraent) is taken from the impression
* Col. i. 15. t Heb. i. 3.

151
made by a seal. For when any one receives a
sealed letter, he sees not the seal itself, but only
the impression which has been made by it. Nor
let any one think it strange that the Deity has
thought it proper thus to reveal himself The
truth is, it would have been much more strange, if
any other method had been adopted. In the
material world too, the same analogy holds good ;
for the real essence of every substance, otherwise
unknown to us, is presented to our perceptions
through some medium. In every such substance,
moreover, we find extent ; and in every thing
having extent, there must be a capability of
division ; hence, there must also be some con
necting power pervading the whole, which is the
cause of adhesion in the several parts. Every
substance therefore must possess these properties :
nor can any thing be supposed to exist, which has
not been thus constituted, and in which these
properties must not exist or perish together.
Should, however, any one affirm, that since
God, and the image of the invisible God are dis
tinct objects, which when brought together, will
constitute a compound nature; it must follow,
that every simple substance having both form and
essence, must also be considered as compound ;
which is absurd. Por, between God, and the
image of the invisible God (as they occasionally
address one another) there is that distinction,
which is found to exist between the essence

1.53
and form of things, in which the form may be
changed, but the essence still remain the same.
And in this way it is, that he who is called the
image of the invisible God, took the form of man.
Another of his titles is, the Son of God; and hence
it is that God is called his Father : for as the Son
is always inherent in the Father, is contemporary
with Him, and is begotten of him (but does not
in reality originate from him) and becomes the
heir to all his property, in the same manner is the
Son of, God eternal and uncreated : and to him,
as the heir of all things, have the world and its
inhabitants been given.
He is moreover called by this name with
reference to his birth, which was of a pure virgin :
and to his having no father but God : contrary to
the case of Adam, who was not born, but created,
and into whose nostrils God breathed the breath of
life. Upon the whole then, since God is a Spirit,
union with him is not impossible. And in the
Holy Scriptures this is pointed out in the way
already described, of which the following are
the .principal heads. He who is called the
Word of God gave himself up, in order to
obtain that relation to the Church of his elect,
of every tribe, people, and nation, which the
head has to every other member of the body.
And, as this is the case, the consequence is,
that as every member in the natural body is
united to it, and the whole is pervaded by one
spirit, so are believers with Christ.

153
In the same point of view also, was the Son of
God made a sacrifice for sin, that every member
of his mystical body might receive the benefit of
his atonement. For as by the Law of retaliation
an equivalent frees the offender, so, by the perfect
obedience of Christ, are those who have obtained
union and communion with him, accounted just
before God. And as the Spirit has been given to
him without measure, they are admitted to a
participation of it ; and thus are they founded
and built up in him, until the whole body of the
elect shall, with him and with each other, be
made perfect in love, and in thei unity of the
sarae spirit — until each meraber shall, according
to its measure, arrive at perfection with its
head. If it be asked. What cduld have induced the
Deity thus to have acted, we answer; His love
and mercy, which would not that any one should
perish. If again it be enquired, why God has
not shewed merc);^ without the obedience of
Christ, we answer; That by this means he has
magnified the Law and made it honourable. And
in this respect is he not to be considered as amere
Lawgiver, because in that case there could :be no
reward but such as was apportioned to individual
merit : but here the merit of obedience belongs
to Christ ; contrary to the belief of those who
follow the Law of Works ; and who hold, that as
the reward must be apportioned to individual
merit, God must either remit somethina: of the

154
Law, or be content with an imperfect obedience :
for otherwise, no one could be saved, since no
one can claim exemption from the covenants of
this 'Law. But we, who are not under the Law,
are of all others the best qualified to satisfy its
requiren^ents. If it be asked how we are to reconcile the fact
ofthe righteous having suffered, that sinners might
be saved, with the appointments of the Deity, we
reply ; This is nothing more than is daily witnessed
in the mutual dependance of one upon another.
If, for instance, any one be publicly defamed,
his dependants are, in consequence, reduced to
difficulties. The diseases Of parents, we know,
descend to their children. And, on the contrary,
when any one experiences an advance of fortune,
his children and dependants partake in his eleva
tion. Nor is there any way by which a mutual
attachment can be manifested but by participating
in the misfortunes of another. For proof of this,
universal usage may be appealed to ; for at the
very moment in which we take animal food, we
cannot but be conscious, that an innocent animal
has suffered in order to administer to our support.
As human nature then has sanctioned this; and
as human nature itself has thus been constituted
by God, does it not follow that such custom must
amount to little less than a divine appointment?
But as this question can best be determined by an
appeal to the Holy Scriptures, let us now enquire

155
what light they will throw on it: and further,
why we are now bound to receive the writings of
Moses after a lapse of two or three thousand
years, as well as those of the Evangelists and
Apostles. And first, let it be remembered, that proofs
similar to those which are adduced for establish
ing the genuineness of other books, may here be
adduced for these. For if it be true that the
Gulistan* was composed by Sheikh Sadi, because
nt> one has ever denied the fact; and because
from his time down to the present, other authors
have cited it as coming from him, and such has,
moreover been the prevalent opinion. The same
must be true of both the Law and the Gospel
of which the same things may be affirmed. Be
sides, the various efforts raade by the several sects
in any religion to irapugn the creed of each other,
but at the same time forbearing to charge the
common document, upon which their faith is
founded, as being corrupted, may also be ap
pealed to as proof that no such corruption had
taken place: and this is the fact with respect to
the Scriptures. As it respects the Koran, we
know, that although the sects are various which do
not allow Mohararaed to be a Prophet, yet they
all concur in allowing that he was its author,
* An elegant and entertaining book of Persian tales,
translated by Mr. Gladwin, Calcutta, 1 806 ; and subsequently
by Mr. Daraoulin.

156
because his followers suppose it to have been his
miracle. Of the publications too, which appeared
in ancient times, many of which were written
against both the Law and the Gospel, and have
been preserved to our times, no one contains an
assertion, that these books are not the productions
of those whose names they bear. There are
likewise many things in these books, which would
make it next to impossible they could have been
the productions of any other tiraes than those in
which they are said to have appeared. Moses,
for exaraple, is said to have read his revelation
in the ears of the people ; and afterwards to
have given it to the sons of Levi to be read by
them. And further, he commanded every head of
a family both to teach his dependants from it,
and daily to be speaking of its contents. If
then the Books of Moses had been fabricated
after his times, it must have struck the Israelites,
that notwithstanding the command of Moses, that
every head of a family should have a copy of his
book, that no such thing till this time bad corae
to their hands ; and that as sorae one had dealt
thus perfidiously with thera, it was not impro
bable, that the book itself was now far from what
it should be ; and therefore, not likely to have had
much influence upon either their faith or practice.
The fact is, however, that from the most ancient
times up to the present moment, the Jews have
paid the most superstitious regard to the Law of

157
Moses. The same may be said of the New
Testaraent also. We may then observe, that as
there is good reason for believing the several
books of the Scriptures to have come from those
to whom they have been ascribed, we may, in
the same degree, likewise give credit to the
missions of Moses and Jesus.
Let us now pass by the generally received
miracles of both Moses and Jesus, and exaraine
the books of Scripture by theraselves. In the
first place, Moses appeals to no fewer than six
hundred thousand persons, as to those acts which
God had performed by him in their presence :
and these were such as at once to carry the
conviction that they were miracles : such, for
instance, as dividing the sea, so that the Israelites
had been able to pass its depths to the opposite
shores : — the descent of the manna and quails
for their subsistence during the space of forty
years. Now, if these things had never taken
place, how could Moses have made these as
sertions without being flatly contradicted ? There
are besides, many other declarations which did
not receive their fulfilment till many ages had
elapsed : such, for example, as the sons of Japhet
dwelling in the tents of Shem, and the dispersion
of the Jews throughout every kingdom of the
world, and their consequent degradation; to
which many others may be added of a similar
description.

158
With respect to the miracles of Jesus, his
disciples are such witnesses as can hardly be
called in question ; for to lie in the service of
God is seldom found to take place ; in that of
the world, frequently. Besides, they sought
neither prosperity, power, nor any other earthly
gratification ; which no less in the prosecution
than the acquisition, would have given the lie
both to thera and their principles at once.
But, passing over the credibility of their testi
mony, it should be observed, that the miracles
performed by thera in proof of their missions,
were mostly in the presence of the people, so
that both the time and place of their performance
have been distinctly pointed out. And further,
they exhorted men to embrace the Christian
Religion in those very places in which these
miracles had been performed, and during the time
in which many were still living, who had seen
our Lord himself. A few days, moreover, after
his resurrection, Peter, with the rest of the
Apostles, rose up in the midst of the people of
Jerusalem, and thus addressed them*: "Ye
men of Israel hear these words ; Jesus of
Nazareth, a man approved of God among you
by miracles and wonders and signs, which God
did by him, in the midst of you .... him. ... Ye
have taken .... and have slain, whom God hath

* Acts ii. 22.

159
raised up." Now, if no such miracles had taken
place, it would have been the extreme of folly
to have called upon persons to bear witness to
them, and particularly so, when this was made
a reason why they should embrace a new religion.
But, waving the arguments to be drawn from
the testimony of the Apostles in proof of the
reality of the mission of Jesus, still it may be
abundantly proved by a comparison of the ancient
prophecies of the Jews, with the heathen writers
of Rome. For it is foretold both in the Law
and the Prophets that a person, who should be
called the Messiah, should appear after a certain
number of years, (which number is also speci
fied) and before the destruction of Jerusalem,
and that he should be put to death : that his
Religion should not consist in mere outward
observances : and that, beginning with him, it
should spread throughout all nations. Now, there
are three historians * of Rome, who lived during
the first hundred years after Christ, (at the
very time in which his religion began to be
made known) and who agree in relating, that
a person named Christ was put to death in
Jerusalem in the time of Tiberias Caesar, (the
very time which had been foretold in the

* Suetonius, Tacitus, and Pliny the younger. Vide Grot.
de Veritate Christ. Relig. Lib. ii. §¦ 2.

160
prophecies of the Jews) and that the Religion
which is called Christian had originated with
him, and had then ^ spread itself throughout the
whole Roman Empire. That his Religion does
not consist in outward observances is more
clear than the mid-day sun. And as no other
person answering these descriptions has hitherto
appeared, we conclude that he is the promised
Messiah, who had been foretold by the Prophets.

THE END ot" MR. MARTYN'S THIRD TRACT.

THE REJOINDER OF
MOHAMMED RUZA OF HAMADAN,

IN ANSWER TO

Mr. MARTYN'S TRACTS.

Xn the name of the compassionate and
merciful God.
Let praise be ascribed to God the Lord of
created beings — benediction and peace to the
chosen, the teachers, the followers of Mehdi*,
and reward to the pious. But to proceed. Let
it be observed, that although the attainment of
truth appears to depend upon argument and
demonstration, yet it in fact results solely from
the divine grace and teaching. Argument and
demonstration however, are with us, the means
by which knowledge is to be obtained ; but they
are, at the same time, dispensations of grace :
that too, which stimulates a mind unshackled
by prejudice to search after the truth, is a gift
derived frora the same source.

* The last of the twelve Imams, who, according to the
followers of Ali, is now concealed, and shall again appear at
the end of the world.

162
There are many, however, upon whose minds
the most conclusive arguments take no effect:
which may be ascribed, either to a fondness for
scepticism, or to an undue surrender of the will
to the suggestions of Satan. There are others,
again, who, upon the first discovery of truth,
receive it as something congenial to their nature,
and,, accordingly, acquiesce in its requirements.
" This is the free grace of God : he bestoweth
the sarae on whom he pleaseth. And God will
lead whom he pleaseth to the true religion*."
A request was made sometime ago by
one Henry Martyn, a Christian Padre, that
our spiritual friends (may God increase their
nuraber) would produce a few of their most
convincing arguments in favour of the mission
of Mohammed, from a consideration of which
he might be enabled the more clearly to discover,
and accordingly to embrace, the truth. Our
celebrated Professor, hoping for a good result,
complied with his request ; and, in a short time,
produced a brief but comprehensive Treatise on
this subject, such as could not fail both to con
vince and satisfy every candid enquirer. The
Padre does not appear to have received any ad
vantage from the perusal of this really unanswer
able Tract ; and has advanced, in reply to the

* Al Koran, Vol. II. p. 424, &c.

163
Professor's arguments, a few of his reasons for
doubting ; which are nothing more than false al
legations and mistakes. He apologizes, at the
same time, that notwithstanding the frequent and
careful consideration which he had given to
the subject, he was compelled to confess, that
he had hitherto found nothing satisfactory : and
trusts, that this confession will not be con
strued as resulting from an unwillingness to
do justice to the question, but frora the doubts
which had arisen in his owyn mind.
It is on this account that the least of the least
(and without any other qualification than that
which he has derived from the doctrine of the
Imams) Moharamed Ruza Ibn Mohammed Amin
of Hamadan (may God be propitious to both)
has, in obedience to the coraraand of the king,
&c.* and notwithstanding his numerous avoca
tions, written the following reply. This he has
done with all the expedition possible, and in as
natural and easy a style as the subject would
admit of; because it was his wish that the book
might be both inteUigible and serviceable to every
class of readers ; and that all might perceive the
Padre's inability to advance any conclusive ar
gument in favour of his opinions: and also, that
what he takes for arguments are the mere effects

* The passages omitted contain a long string of compli
ments not worth the trouble of translating.
L 2

164
of prejudice, which he has inherited from his
forefathers, and which he must have rejected upon
the perusal of our Professor's Tract, had he
possessed a grain of candour.
The writer now proceeds to his work, which
he styles, " A guide for those who are in error,
in which the reality of the mission of Mohammed
will be established." The work will be divided
into a preface, two sections, and a conclusion*.
The Author now, depending on the grace of
God, proceeds to
THE PREFACE,
In which will be shewn the necessity of having the mind
free from doubt and scepticism, and of adorning both
the INTERIOR AND EXTERIOR WITH RECTITUDE AND TRUTH.
It is very well known, that, in questions
involving difficulties, persons endued with the
clearest intellectual capacities should exercise
the closest and most unwearied attention; and
even then, that discussion and raere dispute
will effect nothing — that however well the pre
mises raight be laid down and confirraed, or
the conclusions drawn, there will be no real
success, unless the mind be divested of preju
dice, and God himself second the endeavour.
This, candid reader, is with considerate people.

* There is either some raistake in the MS. or the Author
has not wholly regarded this division, as will be seen hereafter.

165
a matter too important to be treated with levity ;
because, doubts and scruples which have been
aflowed to remain long in the mind, are seldom
got rid of without the greatest difficulty ; and in
raany cases never. For, when the hopes and fears
have long been acted upon by the opinions ira-
planted by early education, and cherished as
hereditary ; not to mention the secular and
ecclesiastical preferments sometimes kept in view
by those who hold them, as well as the dread of
general reproach usually attending a change
of religious opinions, it is found, that recourse is
often had to mere dispute, and sometimes to a
wilful perseverance in error, in preference to an
ingenuous confession of the truth. And when
respect is had to wealth alone, and every
hope of its acquisition must be abandoned upon
receiving what is known to be right, the
probability is, that error will for a long time
be persevered in : though a time may corae, how
ever distant it may now seem to be, when such
an one will acquiesce in the new religion.
To possess the candour, however, already
alluded to, is the province of those whose sole
object is to serve God ; and who, upon discover
ing the truth, not only get rid of all their preju
dices, but heartily embrace it. May God grant
that the doctrine of Mohammed and his descend
ants may be the portion of us and of those
about us.

166

SECTION I.
On THE NECESSITY OF BENIGNITY AND A DISPOSITION TO PARDON
IN THE CHARACTEll OF THE DeITY.

Of the truth of the following proposition
there has never been any doubt entertained by
the learned, viz. That any thing, in which the
mind can be made to acquiesce as a good, will
eventually becorae the motive of exertion for its
attainment. The attainment of such good, however, is not
placed within the power or will of man alone :
and its existence depends solely on God, whose
character is such as necessarily to produce it,
that there may be a motive for exertion. Now,
any good, the attainment of which is placed
within the power of man, is often treated with
indifference and neglect. But when this ori^
ginates with God, man has a proper motive for
exertion, which wiU accordingly become operative;
and the consequence will be, the attainment of the
object in view, and the fulfilment of the divine
wiU. In other words, it is by these means that
man is made strictly obedient to his Maker. But
to make the matter plainer by example. Suppose
some one to cite another to appear before him,
and to know at the same time, that the citation
would be disregarded unless a letter of safe con-

167
duct were granted, and conveyed to the person so
cited, by one of the citer's particular friends,
and this evincing a disposition to be lenient.
Now, in this case, the process employed would
most hkely be effective, from the consideration of
its benignity ; which is exactly what Theologians
believe of the dispensations of the Deity. To
recur once more to our iUustration. Sup
pose it should be necessary for some one to cite
another to appear before him, knowiiig, at the
same time, that the person so cited will not ap
pear, unless a benign disposition be evinced in the
citer; who, from the nature ofthe case, has it in
his power so to act. Suppose, again, he should
neglect to evince such disposition : there would
be no doubt, in this case, of the complete failure
of the citer; which to an intelligent person
would be a disgrace. We are authorized, there-
'fore, in coraing to the conclusion, that benignity
is a necessary part of the character of the Deity.
If it should be replied, that in common life we
see many without so much as the means of ac
quiring a subsistence ; and, who, after trying
every lawful means, fail of success. A person
thus reduced wiU perhaps be compeUed to have
recourse to theft; in the prosecution of which,
he may be kiUed by another endeavouring to
defend his own property. Upon this, the rela
tions of the deceased may demand the price of
blood ; which may compel the manslayer to have

168
recourse to lying and perjury: and thus, from one
particular mishap, may arise much pubhc calamity
and wickedness. Now, the circumstance of a
Deity infinitely wise and powerful, and conse
quently acquainted both with this person and
affair in its first stages, but stiU withholding the
means which would have prevented both the sin
and the sorrow thus occasioned, (the granting of
which would have been an exhibition of the
benignity in question) must be a sufficient proof
that no such benignity enters necessarily into his
character. The only point that can be urged is,
a necessity of the Deity's affording that means
for the attainment of any good, which in the
technical language of the Learned is termed
grace; but it cannot be shewn to be necessary in
the Deity to exhibit this : for to be grace it raust
be free. Besides, we see multitudes innumerable
both of infidels and heretics, who have continued
for years in the ways of error, and who do so
stiU; and yet no guide has been sent to them,
who might afford them an instance of the divine
benignity, in delivering them from the ways and
consequences of sin ; The answer is this : There
can be no doubt that the ways in which the
Deity deals with man, and which are compatible
with his omniscience, are two : one by grace or
favour; the other by neglect or disregard. In
some, circumstances are so ordered that, both in
ternally and externally, nothing but prosperity is

169
experienced : and this prosperity in continual
augmentation. The happy recipient is, in his
progress, daily removed farther and farther from
sin and sorrow, is brought into nearer commu
nion with the Deity, and put in possession of
greater degrees of religious knowledge and ex
perience. In others, who are the objects of dis
regard, there may be some knowledge of the
divine wUl, and some progress both in holiness
and happiness : but, upon the whole, they will be
exposed to so many difficulties, and met by so
many obstacles in their career, that they will
eventually give up aU for lost. In the first case,
the effect is by Theologians ascribed to the grace
of God ,• in the second, to his disregard. The per
son therefore who is predestinated to be a repro
bate, can never become an object of the divine
teaching. The case, moreover, adduced faUs under
this head: and therefore the means of prosperity
would never be placed Within the reach of such
a person. The supposition too, namely, that had
the Deity provided such an one with the lawful
means of subsistence, so as to have supplied his
necessities at the outset, he would not, in all pro
babUity, have been implicated in sin and sorrow,
is a mere sally of the imagination, and not to be
regarded. The truth is, that had such person
been provided with property a thousand times
greater than that which he is supposed to have
taken unlawfully, he would nevertheless have been
implicated in sin. And, upon the whole, were

170
?
not all subsequent events regulated by him who
is the first Great Cause, it is impossible his will
could be finally accomplished. There can' be no
doubt, however, that all are not placed in this
state of reprobation ; whence wiU appear the
necessity of the Deity producing and bringing
into action, that which will lead men into the
way of truth, and at the same time enable them
to perform his wiU; otherwise the divine intentions
could never be accomplished. But to enter into a
minute investigation of the doctrines of free grace
and reprobation, would here be out of place, as
involving discussions too extensive for the limits
of this Tract. Those who wish to consider these
questions at length, may have recourse to the
Author's Commentary on the (|»jiiA!^ j'i that is,
a work entitled the) Strung Pearl of Khakani.
As to a state of optimism in nature, could it be
shewn to be advantageous on the whole ; or, in
other words, could a reason be given why such
a state should exist, but none why it should not,
the neglect to have made the present such, would
inevitably imply some defect in the Deity, which
would be palpably absurd and impious. The
whole we can know then on this point is, that
cause and effect are not raore intiraately con
nected with each other, than these, again, are
with those motives, which form the best sti
mulants to exertion : and further, that some of
these are placed within, and others without, the
sphere of human control.

171
There can be no doubt, in the next place,
that whenever it is proposed to bring about any
event by the agency of another, it wiU be ne
cessary for him who proposes to do so, to bring
into existence and action motives sufficient for
such exertion. Now the means employed by
the first Great Cause for this end, are priraarily
vested in himself; and hence, are in a situation
best adapted to bring about the end he has in
view. But if such means existed not at all, or
were not brought into action, such agent would
necessarily becorae remiss ; and the ends of the
first Great Cause fail of accomplishment. Whence
we infer, that such causes do exist, and are
revealed in the character of the Deity, as neces
sary motives for exertion in man.
Having then premised thus rauch, let it be
observed in the next place, that the existence
of a Prophet, or Apostle, who is his vicege
rent, and from whom the sarae may be ex
pected as there may from a Prophet, is, in the
estimation of Theologians, of the second kind.
That is, he is considered as one of those means
by which the divine intentions raay be accom
pUshed ; but without which, thii? would be im
possible. And the divine intentions are, that
men may advance towards perfection by the
cultivation of every virtue, both practical and
theoretical, and avoid the extremes incident to
both.

172
If however, it should be supposed that men
may possibly make great advances in virtue
without the intervention of the means above-
mentioned ; stiU it would be certain that none
whatever could be made in the more recondite
particulars of the Divine Law, and which
constitute a material part of religious duty.
Nor could it be known how the morning
prayer ought to be performed, whether, for in
stance, it should consist of two prostrations
or more, in order to insure its acceptance. And,
in the same manner, would the very fundamentals
of religion, its necessary rites and ceremonies,
no less than what is contrary to the wiU of God,
and injurious to the interests of religion, be un
known, untU some one sent frora him should give
the necessary information on these points. And,
upon the whole, the mysteries as well as the
experience of religion, must for ever have been
shut up in impenetrable darkness, had they not
been revealed by the intervention of a Prophet
or his Vicegerent, who had received the same
from God.
We have arrived at the conclusion, therefore,
that, however any one may be desirous of adorn
ing his outward character with those virtues
which appear the most likely to give him a place
in the Divine favour, without the aid of one
duly qualified to instruct him in these particulars ;
that is, without the assistance of either a Pro-

173
phet divinely inspired, or his Vicegerent, it is
utterly impossible he can succeed.
The foUowing anecdote, to this effect, is told
of Plato. When Plato had heard of the mission
of Jesus he wrote to him the following letter*.
" Spirit of God, I know that thy mission has
been undertaken in order to bring about the
perfection of the imperfect. I want to know,
whether a person, having a knowledge of the true
God, has any need of thy instruction, or not.
The answer of Jesus was this : " Divine Phy
sician ! Without my mediation no one can be
saved." But, waving all argument, every one,
who has had the least experience, either in the
world or religion, very well knows, that no pro
gress whatever is to be made in holiness without
the intervention of a Prophet or his Vicegerent ;
and, that the object of their mission is, that means
may be afforded for a progress in this : and,
further, that until their instruction be submitted
to, one step is never advanced towards communion
with the Deity, nor does one grain of seed,
capable of growing up to improveraent, find its
way into the soul.
The following considerations wUl throw some
light on this subject. It is sufficiently clear that
man is composed of soul and body, and is termed.

* A raost grievous anachronisra this ! Plato raust have
been dead 300 years at least before our Lord's incarnation.

174
in the technical language ofthe learned, a reason
able creature.
It is also certain, that the Creator of aU
things did, from the decisions of his infipite
wisdom and power, place at first in the soul of
man so much intellectual ability, as would be
compatible with his state here, both with a view
to the advancement of his spiritual life, and for
the reduction of such obstacles as may interrupt
his happiness, or draw him aside from the ser
vice of his Maker. The body too he provided with
such members, as would, from their due use,
administer to the comfort and improvement of
the whole. But when man had for some
tirae felt the workings of nature, and began to
look out for indulgences and wealth (for we are
aU, alas ! given to change) those affections and
passions which are most opposed to forbearance,
and intent only on self aggrandizement, coming
in contact with each other, produced endless
contention and strife. It was now that the
two principles, namely, that whose object is
the acquirement of every intellectual and. spi
ritual good ; and that which, giving way to a
temptation to pamper the appetites, even
to the destruction of the fraU tenement which
cohtains them, seeks for the establishment of
its own exclusive dominion, became opposed
to each other and involved in endless war. In
this state of things, the faculties, which had been

175
at first formed for the due aid of the inteUectual
or sensual appetites, arranged themselves under
their respective leaders ; and thus, instead of
promoting the growth of spiritual and cor
poreal excellence, conspired for the destruction
of both. It now became incumbent on him whose wis
dom is inscrutable, and who had, , from his im
measurable bounty, thus forraed and qualified
man for the acquisition of his chiefest good, to
devise some means, by which the destructive
progress of this contention raight at least be
arrested ; and by which, those who had arranged
themselves on the side of the passions, might
finally be brought back to their first allegiance :
and that both may again combine their efforts
for the acquisition of that which he had pri
marily in view. That is, that man should, by
the exertion of every means placed within his
power, possess hiraself of that Divine knowledge,
which would lead to his ultimate happiness : —
that those things which are purely worldly should
no farther engage his attention, than would be
compatible with his spiritual improvement; as
is the case with those whom we know to have
made the greatest advances towards perfection *.

* The Author seems here to have had in view a traditionary
story found in the Kafi of Kuleini, not far from the beginning,
to this effect. The first thing which God created was Intel lect,

176
In the dereliction of laudable principles and
practices, we know, the mind does take a
turn for the worse : (for alas ! our intellectual
powers are weak, our sensual ones strong and
overbearing) so that the understanding is at
length debilitated to such a degree, as to have
no means left, by which its strength might be
repaired : and thus is its dorainion utterly de
stroyed. For the efforts made by the facul
ties of the body can avail nothing in recover
ing those of the mind, when the mind itself
is subdued by lust. The state of one thus
unhappily circumstanced, is such as to involve
him in endless error : for when his mind has
allied itself with Polly, which never fails to super
induce the most incurable negligence and blind
ness, the ways of Satan acquire a delightfulness,
which even a sense of open rebeUion against his

lect, which he formed out of light : the second was Folly,
which was formed out of a dark and burning lake. To
Intellect was given an army consisting of seventy five cohorts ;
and Virtue became its prirae minister. FoUy was exceed
ingly envious at this, and requested a similar array, which
was granted ; and Vice becarae its prime minister. Hence,
Faith and InfideUty, Truth and Falsehood, with all the
attendants on both leaders, becarae opposed to each other, and
waged continual war. — The story concludes by inforraing us,
that all the partizans of Intellect are found to concur in none
but a Prophet or his Vicegerent; and that there is no one
araong the faithful, in whora either the one or the other is
not to be found. — Is not this a fragment of the ancient
Persian doctrine of the two principles ?

177
God seems unable to dirainish ; and which finally
ends in ruin. Hence have arisen the contentions
which have divided mankind ; and hence have
the paths which lead to good, as it respects either
this wOrld or the next, been covered with obsta
cles, and many who have traveUed therein, been
implicated in ruin. Every one at all conversant
with religion has felt, and can attest the truth
of these reraarks : and must be sensible, that
to deny their validity would be an outrage on
common sense.
The object then here had in view is,
that tbe faculties with which man has been
endued may by the divine teaching not only
be restrained from excess, but confirmed in those
habits of virtue which accompany true wisdom,
and which constitute huraan perfection.
Now every one very weU knows, that this
restraint and this knowledge far exceed the
natural capacities of man : — that in common life,
every complaint requires a particular remedy;
and every remedy a particular constitution to act
upon. The occupations in Which man is neces
sarily engaged, tend, from the very first, to bring
on habits of worldly mindedness, rather than
those of virtue. Whence wUl appear the neces
sity that some one should define the remedy
which is most wanted ; and impart that divine
knowledge, which will liberate man from the
service of sin, and put him in possession of that
M

178
degree of virtue, for which he has been so admi
rably formed.
The commands and prohibitions which have
been revealed for this end, are such as both
experience and good sense have found to be
effective: and the object of which is, to bring
man into coraraunion with his God. There is
no doubt, however, that all men have not the
privilege of receiving these imraediately from
the hands of the Almighty ; nor further, that he
does not afford to all, that of which they stand
most in need. Hence wUl appear the necessity
of some divine teacher, who should be so con
stituted, with regard to intellectual and corporeal
endowments, as to preserve a perfect equilibrium
of disposition, and to be removed from every
, species of excess. In his inteUectual powers,
approaching towards the divine perfections; in his
corporeal ones, such as to be a proper member
of society. In the one respect, subject to the
Divine commands himself : in the other, a bearer
of these to others. And thus, exercising his
divine functions with the good and virtuous, he
should irapart such instructions as would suit the
capacities of each ; and finally lead them from
the path of error to that of salvation. With the
wicked and rebeUious too, whether learned or un
learned, his commission wUl enable him not only
to correct with authority, but to restrain with
effect : and thus, either to awaken them from a

179
state of indifference by his precepts and example,
or, at least, to subject them to the requirements
of the Law. And by thus administring to the
furtherance and comfort of those who believe,
to engage their more earnest endeavours for
the acquisition of that happiness and perfection,
which shaU attend them in both worlds.
Such a leader then, who has it in his power
either to execute or dispense with the divine
counsels, without the danger of mistake, is in the
language of Theologians termed a Prophet, or his
Vicegerent. With him who is infinitely wise and
good, the end here had in view, must have appeared
necessary, and the mission of such a person
indispensible. From the Tracts of the Padre also,
wherein he endeavours to ascertain which is the
true religion, it appears that he holds the same
opinion; although he has failed in his object, and
omitted to say which of the Christian sects is in
the right. Some of his expressions, however,
intimate, that he believes Jesus to have been
the particular Prophet of God : and, that his
mission was not only necessary, but undertaken
for the instruction of mankind, and to deliver
them from the temptations of Satan, and the
effects of sin. If the Padre had, like other
foolish and ignorant Christians, contended for the
divinity of Jesus, for his exclusive prophetic
mission, for the doctrine of the two natures, — of
the Trinity — the descent of the Holy Ghost, or
M 2

180
of union with the Deity, or of any other subject
manifestly implying infidelity, plurality of Gods,
or Sadduceism, we should not have attempted
to refute him ; because such statements would
have been unworthy of consideration. Still it
appears from one of his Tracts*, that he does
not consider Jesus as the servant, but as the
word of God. And he asserts that God consists
of a soul, a spirit, and a word; which is a manifest
confession of the doctrine of the Trinity.
The only way to correct this, however, in
such a manner as to superinduce no confused
notions respecting the unity of the Deity, or of
the simplicity of his nature is, by supposiing that
none of these things apply to the person of
Jesus. AU things were indeed created for the
Word, as it appears both from the Koran and
the decisions of the learned. " If the sea were
ink, to write the words of my Lord, verily the
sea would fail, before the words of my Lord
would fail, &c.f "
Upon the whole then, were the Padre's book
more free from error than it is, we should con
ceive it to be our duty to refute ^what is wrong,
and to confirm what is right. We' say therefore
(and to God we look for assistance) that, as the
Padre, no less than our own Doctors, has allowed
* P. 117. t Sale's Koran, Vol. II. p. 12?.

181
the necessity of such a leader as could assist the
helpless and reclaim the wandering, by imparting
such knowledge as would be sufficient for this,
he cannot but also allow, that the same necessity
must have existed from the days of Adam
to those of Mohammed. Besides, the necessity
of such an instructor must, in process of tirae,
have become more and more apparent : because
those whose religious habits were in daily exer
cise, would necessarily become more and more
prepared for further information. In the mean
time various opinions are broached, which soon
become as many religions : and the ignorant, who
are always the most boisterous, making the best of
the opportunity, pass themselves off for learned
men. Some too, misunderstanding the declara
tions of the Prophet, act in direct opposition to
his word. Others willingly and wittingly falsify
it. The consequence of which must be, that
those who are in quest of truth must be involved
in doubt, and finally give up all for lost.
Now, with respect to such differences of
opinion, every one, to whatever sect or party he
may belong, very well knows that they affect both
high and low, rich and poor; and that they bring
their doubts with them. If then, at a time when
no dispute could have arisen, but what originated
from the two principles vested in man, there was
a necessity for a Divine instructor, must not the
same necessity exist, when, in addition to these,

182
the whole of mankind are divided in opinion ?
To suppose this is not the case, must result either
from a want of reflection, or from forgetfulness
that such a teacher was at first necessary.
This will perhaps be better understood from
the consideration, that the Prophets are the
Physicians ofthe soul. Their existence then must
have always been necessary for the relief of those
who could receive benefit from no other quarter.
Nor, upon the recovery of one individual would
the existence of such a Physician have become
unnecessary; because, day after day, others sub
ject to simUar infirmities would be brought into
existence. And, until man shall cease to exist,
his want of such a Physician must conti
nue. But the fact is, the disease alluded to
every where abounds ; and, what is worse,
it is daily on the increase : i whence it should fol
low, not only that this necessity has always ex
isted, but that it daily becomes more and raore
apparent. A Being therefore, infinitely wise and
compassionate, whose love is exerted towards
thera that fear hira, no less than his pity towards
those who are in error, must have seen that to
bring such a person into existence was absolutely
necessary — that he should raise up sorae one for
this purpose, and raake it binding upon mankind
to render all due respect and obedience to him.
Then might it indeed be hoped, that the great
company of travellers who traverse the desert of

183
the earth, may be protected from the robbers and
beasts of prey which every where beset them ;
and be at last safely lodged in their destined
place of rest : and, that when the time of his
departure shall have arrived, another, charged
with the same commission of mercy, may supply
his place. In this case, should the circumstances
ofthe times be such as not to caU for the abroga
tion of existing laws, the Vicegerent of a Prophet
would suffice : but, should they be otherwise, one
charged with powers sufficient for that purpose,
would become necessary. If then the existence of
such personage be at all necessary, and the
learned are agreed that it is, the same "iiecessity
must have always existed : and we now call upon
our opponent to prove, if he can, that this is
not the case ; and to shew, that if such leader
be not always necessary, at what time his pre
sence is more particularly required.
If it be said that such a spiritual guide, endued
with the power of working miracles — of enforcing
his precepts by the promises and threats of future
rewards and punishments — and of instructing raen
in the rites and ceremonies to be observed in
religion, would indeed at first be necessary ; but,
when a number of the wise and good, suffi
ciently large to succeed him in his office, had
embraced his doctrines, there could be no
further need either of another teacher, or of

184
other revelations ; We answer : What has here
been stated is a mere supposition, and that sup
position is absurd. But, if we aUow the supposi
tion not to be absurd, still the thing supposed
is : for if these learned and pious men be sup
posed to have arrived at that degree of
purity and zeal for maintaining the truth, which
a Prophet has, our point is not at all affected ;
because, in this case, they will be his Vicegerents.
And if they should not, our position would still
stand good. Por raen, who may be terraed just,
are not wholly exempt from error. Their carnal
faculties have not been entirely subdued by their
intellectual ones, so as to guard them effectually
from mistake : and hence, the authority and
reverence due to a Prophet wUl be withheld from
thera. Besides, the cases which will occur in
the experience of believers will be innumerable.
From general precepts, in such cases, particular
decisions must be deduced. In these deductions
recourse must be had to the reasoning powers;
and in the appUcation of these, doubts and uncer
tainty will again appear : so that the necessity
which first called for a divine instructor will be
now more apparent than ever. And again, some
one may arise whose reasoning powers may be
much more acute than those of his predecessors.
In such a case, therefore, to say, as the Sonnee
do, that all must follow the example of their pre-

185
decessors is absurd^ : for their Doctors hold, that
both the virtuous and the learned^ who shall here
after appear, wiU all be bound to follow the steps
of their predecessors. We are compeUed there
fore to follow that conclusion which is clear and
necessary, and to reject this doctrine of example
which involves in itself difference of opinion : be
cause every one knows that from difference of
opinion arises confusion ; and that men are by
this retarded in their progress towards perfection.
Upon the whole then, since the necessity of
obedience now rests upon man which did at the
first, the necessity that the Deity should now
provide the same means for its accomplishment
as he did then, must also exist. On the other
hand, to suppose that it was necessary, in the first
instance, that a divine instructor should be sent;
but in the second, that raankind should be given
up to the guidance of the learned, who are sub
ject to mistake and error (aUowing too that rio
such characters have been stamped upon their
minds as have been upon those of the Prophets :

* It has been shewn in a note (pp. 78-9-) that the word
Sonna means the general practice of the Prophet. The Sonnee
(or orthodox Mohammedans) seem to have received this title,
not because they receive the traditions; for this the Shiah
or foUowers of AU also do; but because they hold, that to
follow the practice of their predecessors wiU be sufficient for
salvation.

186
and the difficulty of rendering a sincere obedience
being now the same, or greater than it was at
the first) is manifestly absurd and wrong. We
conclude, therefore, that at aU times and every
where the existence either of a Prophet or his
Vicegerent has not only been necessary, but indis
pensible : and that such person has, frora the
very creation to the present moraent, either openly
or secretly been in existence, as the foUowers of
Ali believe.
From this conclusion will also appear the folly
of all other religions, none of which concur with
the Shiah in this article. For the belief of the Jews
is, that since the destruction of the second Temple,
no Prophet has appeared among them. And the
Christians say, not that Jesus was concealed, but
that he was cut off: that the Jews put him to
death, after which he rose again, and ascended
into heaven. And in a word, there is no sect,
if you except the Shiah, who hold this opinion,
which has here been demonstrated to the true
one; and the contrary to which, has been shewn
to be improbable and wrong.
Should, however, our opponent reply, that the
mission of one Prophet was at first necessary,
but that the work of instruction could afterwards
have been carried on by the Learned ; and that,
therefore, any change in Religion, no less than
the abrogation of certain precepts, would be un
necessary; We answer ; It must hence foUow, that

187
the mission of every Prophet except Adam must
have also been unnecessary, which he however
will not aUow ; for he supposes the mission of every
Prophet, except that of Moharamed, to have been
necessary ; though he has not shewn why that was
unnecessary. Perhaps it will be said, that either
the intellectual faculties of men of his times stood
in need of no such instructor; or that dispute
and rebellion against God had disappeared ; or,
that the capacities of raen had, during the period
of six hundred years, in which they had been
subject to the precepts of the Messiah, made no
progress ; and that their services had produced
no fruits. But if he supposes, that the difference
of opinion then existing, together with the ad
vanced stage of the human intellect, to have pre
sented sufficient reason for the appearance of
another teacher, it will be difficult for him to say,
why he who is the first Cause should have disre
garded this. For, in such a case, it would have
been incumbent on him to have sent another Pro
phet, who should, like a skilful Physician, heal the
wounds of his people, and continually have in
view their health and comfort. And, upon the
supposition that this had not taken place, uni
versal confusion and ruin must have been the
consequence. If then the whole family of mankind should
consist of not more than two persons, it must
follow, from the preceding considerations, that

188
one of these must be either a Prophet or his
Vicegerent, If it be said, that the advantages to be derived
frora the mission of a Prophet or his Vicegerent,
can only affect those times in which he Uved,
or those persons with whom he was conversant;
but, that after his death or concealment they can be
advantageous to none, as is the case with the last
Imam, in whom the Shiah place their confidence;
and who, as they say, has now been concealed
for upwards of a thousand years ; We answer :
To derive advantage from him depends upon
two conditions. One is, that the Deity allow
his existence : the second, that men voluntarily
submit to his controul. These we believe are
necessary, that men may not have an argument
of excuse against God, after the mission of the
Prophets. If this were not the case, it would
follow, either that a Prophet must not be subject
to death, or that a great part of his labour must
be thrown away : for it is possible that upon the
first delivery of his message none may believe;
and but very few after the labour of many years.
But this is not the case ; nor has any one sup
posed, that such labours have ever been thrown
away. Suppose, for instance, some king to send
a confidential servant for the purpose of adminis
tring justice in a certain part of his dominions :
and suppose some oppressed person to have
carried his complaint before him, and to have

189
been relieved ; would any one say, in this case,
that what the king had done was labour thrown
away? Would they not rather say, that he had
done his duty, and had thus removed the possi
bility of being accused of neglecting his subjects?
It wUl be objected perhaps, that if this king
be supposed to be omniscient, and to know that
his subjects would make no appeals to such con
fidential officer, would not such appointment be
useless ? We answer : That to deprive men of
an excuse, in this respect, is of the utmost im
portance ; because no one, excepting the king
himself, could possibly know that men would not
make such appeals, or suppose that he was unable
to afford redress. For people would naturaUy say,
that the administration of justice was the concern
of the king : had he appointed proper officers
we should have obeyed. But, when such officers
have been appointed, this excuse is effectuaUy
met, and the king is justified in punishing the
offender. It must appear then, that there are
certain advantages derived from the mission of
a Prophet or his successor, which might not
occur to coraraon observation : but as these have
been detaUed at length by Theologians, want
of room wiU justify their omission here.
Such objections, therefore, can have no real
weight with considerate people : because it is
weU known both from history and tradition, that
many Prophets have been sent for the instruction

190
of mankind, who have not only been disregarded,
but in many instances put to death. Others,
like Noah, have preached for years without ex
citing the least attention ; but at last have made
a few converts. The preaching of Noah, we
learn, was continued through a period of nine
hundred and fifty years ; and when at last cir
cumstances became pressing, and he determined
to destroy mankind by the flood, those who had
joined him and were adraitted to the ark, did
not exceed eight persons. But if the want of
Prophetic missions had been the cause why such
did not believe, such missions would surely never
have been undertaken. The objection must
therefore be vain ; and it must appear, which it is
indeed our object to shew, that it was incumbent
on the Deity never to have left mankind without
an Apostle ; and that the same wiU hold good to
the end of time; for this reason, that his ways may
be vindicated, as in the instances alluded to. If
in such a case people obey, well ; but if they do
not, it wiU be but right, as in the present instance,
that such Apostle should withdraw himself Be
cause mankind^ will confessedly become his
enemies and opposers. Such then, let it be re
membered, is the scope of the divine counsels on
this point; and to disregard which, has ever been
attended with much error and consequent misery.
It is one of the sayings of the Padre, that
he wished to see a good metaphysical proof made

191
out, in support of the Shiah faith. The author
of this Tract has, without intending per
sonal offence, or, being unnecessarily captious
afforded him the proof he required : the next
point to be ascertained is, whether the Padre is
really in quest of the true religion or not : as the
present enquiry has been conducted by such ar
gument alone, as raust be sufficient for every
candid enquirer. Verse, " If the person be at
home, a word will suffice." It appears frora some
passages in the Padre's Tracts, that he believes
Jesus to have been the last Prophet ; and, as he
also believes that he was put to death, and has
ascended to heaven, it must follow that mankind,
thus left without a divine leader and guide, must
be reduced to a degree of want and raisery, which
it is incompatible with sound reason to allow.
SECTION II.
On the Padre's Replies to Mirza Ibrahim.
It should be observed, that the Tract of the
Professor is written in the Arabic, and those of
the Padre in the Persic Language. It is our
intention to translate the Professor's Tract into
the Persic, that the scope of both may the more
plainly appear, and particularly the object and
failure of the Padre.
The Professor had said (p. 2.) that a miracle
is an effect which exceeds common experience.

192
" True," replies the Padre, " for the very object
of a miracle is to shew, that he who performs it
has been sent from God, &c." (p. 80-1.) " And
hence it appears, that a miracle must exceed uni
versal, and not particular, experience*." We
reply ; It appears from these words of the Padre,
viz. " This cannot be known except by some act
exceeding huraan power," that he carries human
experience to the utmost limit of possibiHty ;
which is to mistake the question in the very out
set, as we shall presently shew : for the wondersf
wrought by the saints, although contrary to ex
perience, do not exceed human power : the only
difference between a miracle and a wonder being,
that the miracle must be accompanied by a chal
lenge to produce the like|, which is not necessary
for the wonder.
If however it be objected, that the wonders
wrought by the saints are not brought about by
human power alone ; because raan, considered
as such, can have no power by which he can
effect a change in the essence of things, otherwise
any individual could do the sarae ; and that these

* In making the citations from the foregoing tracts, I
shaU, in order to avoid repetition, give the beginning and end
only of the passages, referring the reader to the pages in which
they are found.
t See the definitions pp. 2 and 3.
X This is not wholly true, for, according to the definition,
the mu'acle must also be accompanied by a claim to Prophecy.

193
wonders are effected by the divine energy with
which they have been favoured in consequence
of their self-denial and piety. And hence,
as they have arrived at that state of perfection,
which designates them as the servants of the
Most High, and subdues their will to the obe
dience of his, works done by thera should rather
be referred to God as their proper author : We
answer : What then must be said with regard to
those extraordinary acts, which are occasionally
performed by infidels, such, for example, as
the Brahmans of India ? Who are so far from
possessing purity of mind, that they are immersed
in every spiritual impurity.
Hence also will appear the futility of another of
the Padre's assertions, namely, " The very object of
a miracle is to shew, that he who performs it has
been sent from God." For when we have seen
that extraordinary acts have been performed by
infidels, how are we to know by any such act,
that he who performs it has come from God, but
by the addition of some particular, disabling the
pretender frora passing himself off as a Prophet?
And when this has been done, what necessity can
there be, that such act exceed universal expe
rience ? If then the claim of any pretender be
thus rendered abortive, the inability of that people,
to which any Prophet has been sent, to produce
the like, will be quite sufficient to establish his
claim. But, if this be not sufficient, the perform'
N

194
ance of any extraordinary act whatever wiU also
be insufficient to establish a claim to prophecy.
In the second place, the assertion that uni
versal and not particular experience must be
exceeded, cannot be allowed ; because, as we
have already shewn, to exceed the experience of
some so far as to produce an assurance that such
claimant is a Prophet, is quite sufficient. But
suppose we allow that universal experience must
be exceeded, the question now is, how are we to
know when this has been done ? For, if it be sup
posed, that all men must make the utmost effort
possible, in order to be convinced that they are
unable to bring about the effect in question (which
is manifestly the drift of the Padre's reasoning)
there can be no doubt of the impossibility
of such experiment being ever made. It is
impossible then to know the power of all who may
live at the time such a claim is raade, and much
more of those who have been long ago dead, or of
those who shaU hereafter be born. Besides, what
art or act is there, in which all men are expe
rienced, if we except the ordinary and necessary
habits of eating, drinking, sleeping, and the like?
And again, must we not, according to this princi
ple, deny the mission of every Prophet ; because,
forsooth, candid enquirers cannot satisfy them
selves of the reality of his raission ? and because
it raay be supposed, that some one may arise
hereafter, who will be able to equal his miracle ?

195
If then, all the present inhabitants of the earth
should have tried their strength, and found it une
qual to the production of such extraordinary effect,
StiU we should be ignorant whether it were a
miracle or not ; because we must also have the
testimony of aU the ancients, to which must be
added that of all posterity, in order to assure us
of the extent of human power : which is suffi
ciently absurd.
But, suppose we aUow that aU have experience
in the art, to which such act may be referred, how
are we to know, in this case, that all have exerted
their efforts to the utmost ? For there are very
few, and perhaps none, who ever do, in the pro
secution of their several professions, thus exert
themselves. If then the path marked out by the
Padre be that in which truth is to be found, we
have no hesitation in affirming, that it can be
trodden by none ; and that the mission of no Pro
phet can possibly be established. We also affirm,
that were a person who makes a claira to pro
phecy not a human individual, the opinion of the
Padre, waving what has already been said, might
be tolerable : but, as this is not the case, it might
be supposed (according to him) that what such
claimant perforras must be ascribed to the exer
tion of huraan, and not of divine, power. But it
is weU known, that the power of one individual is
sufficient to determine that of others ; whence it
win follow, that inability to perform such act is
N 2

196
sufficient ; but, that to ascertain the power of aU
(with respect to such act) is both unnecessary and
impossible. By ascertaining then the inability to produce
such extraordinary effect, we arrive at an as
surance of the reality of any prophetic raission.
Those too who are capable of performing won
ders* are hence compeUed to allow the reality
of such mission : for otherwise, they would be
deprived of this power: it being an established
maxim, that it is vested in the hands of none,
but those who confess the truth. It follows then,
that the path of truth is, in this particular, guarded
by one of the soundest conclusions. A conclu
sion not drawn from the necessity of universal
and individual effort ; but dependant on such
a quantity of exertion, as will produce an as
surance of the reality of such mission. And this
quantity of exertion we estimate at that of a
great and populous nation.
With respect to the Padre's assertion, (p. 81.)
naraely: " But if it be said, that the power of
one comraunity is sufficient to determine that of
mankind, why may not the same be said of any
one family? or of three, two, or even one in
dividual ? We answer : The Padre's reasoning,
in this place, rests upon a manifest misconception
of the arguraent : for it was not our intention.

* See note, p. 2.

197
in using the word community, to be understood
to mean one, two, or three individuals, although
the (Arabic) word here used sometimes means
no more; but to intimate a number not less than
that of a third or fourth of aU mankind; and by
this means to prove, that all mankind, no less
than the Arab nation, is unable to produce an
equal to the miracle in question. No one will
perhaps deny that the Arabs are thus numerous,
and particularly if he take into the account all
those who have appeared from their first establish
ment as a nation to the present day. Now, who
cannot see a remarkable difference between one,
two, or three individuals, or even a family such
as that of Hashim was, and the whole nation of the
Arabs? Or, that such a number may be sufficient
to determine the power of human nature, when
one, two, or three individuals cannot? We must
confess we are unable to discover any connexion
between these two modes of arguing ; and cannot
but wonder, that the Padre should not have per
ceived a considerable difference between the
powers of one individual, and those of a popu
lation not less than a million in number. To
make the matter plainer by example. A stone
of ten thousand pounds weight* may not be

* y j!/*' The man, according to the Boorhani Kdtia,
differs in different places, but at Tebriz is equal to about
lOlbs. Troy.

198
moved by one, two, or perhaps ten persons, but
wUl by two or three hundred, and much more
easily by two or three thousand. How then
can it be said, that the power of one individual
is sufficient to deterraine that of aU, and particu
larly when such person has not knowledge suffi
cient to make the most of his strength?
The Arab nation, on the contrary, numerous
as we know them to be, have, since the days of
Ishmael to the present, cultivated their language
with the greatest possible care (and the difference
between that in which experience is constant,
and that in which it is only occasional, is worth
remarking) so that both great and small, male
and female, the clever no less than those who
are not so, as far as their several abilities have
gone, have kept up a continual contest, who
should express himself with the greatest ease and
elegance. Now, the same raight have taken place in
any other language ; human nature being every
where the same; and that which constitutes
human experience being soraething to which all
have been accustoraed. The sarae is true of any
art or profession ; for in these no one exerts aU
his efforts. To appeal therefore to the utmost
exertion of human power, will be to appeal to
that which is not human experience.
We also affirm, that human nature is every
where invariably and essentially the sarae; the

199
differences which are found to exist, in different
individuals, arising solely from some greater or
less defect in particular constitutions. Now,
upon the supposition that some one should ap
pear subject to no such defect, either intellectual
or corporeal, the extent of his power, would
deterraine that of human nature. The necessity
of multiplying individuals, in this case, arises
solely frora the consideration of the defects under
which each may severally labour; but, when the
trial has been raade by ten, a hundred, a thou
sand, or more, to deny that a failure does not
prove an impossibility to produce the like, can
never be the result of a sound, but of a diseased
mind. It raust appear then to every unprejudiced
person, that when a nation, such as that of the
Arabs is, has from tirae immemorial cultivated
a language, which was at first delivered to them
by one endued with the greatest intellectual
powers, and no less in dignity than a Prophet
of God : — that when the learned of all ages have
expended all their time and efforts in adding
to its beauties, from a conviction that it contained
aU that is excellent, with respect to human at
tainments : — that when an individual appeared
making a claim to prophecy, and challenging all
to produce an equal to his composition,, and
resting the merits of his claim on the impossi
bility of any one doing so : — that when all have
confessed their inability to do so, and from this

200
circumstance refrained from trying their strength
in other acts still more difficult, we cannot but
come to the conclusion, that what he produced
must have exceeded human power.
That sorae one to be found in India or
elsewhere wUl succeed in equaUing such extra
ordinary act, is a supposition too futUe to merit
a moraent's consideration : nor can it affect
our assurance of the truth. Because, as it has
already been shewn, this assurance rests not on
accident, but on such general usage as con
stitutes experience. That, therefore, which calls
for the obedience of the faithful, depends not
on circumstances, but is founded on the assurance
which arises from human experience. Upon the
whole, to know the extent of human power,
depends upon general, and not accidental experi
ence; and this cannot be affected by the state
ment of supposititious cases. For instance, we
know that there is such a river as the Gihon,
and such a country as that in its neighbourhood.
Now some one might suppose, that the river
has become dry, and the country desolate.
But as this is a mere supposition, there is no
reason why it should affect our behef as above
expressed ; or that it should deter us, if necessity
require, from swearing that the stream of the
Gihon is still full and flowing ; and that the
country about it is fair and flourishing. Such
suppositions are no less vain than impious, when

^01
einployed in questions of divinity ; and are per
haps the real sources, from which both the doubts
and prejudices ofthe Christians have arisen.
We are now enabled to meet another of the
Padre's statements, which is this: (p. 81) "If
it be said, that when learned coraraunities are
unable to produce an equal, rauch less can those
who are Ul-inforraed, we reply : The inability of
the ignorant to perform such acts, consists not
in incapacity, but in want of experience : for
should others, who have greater experience, make
the atterapt, it is possible they may succeed."
The reply is this : Whenever the nuraber and
qualifications of the learned are such, as to raake
their conspiring for the propagation of falsehood
iraprobable, their confession of inability to pro
duce the like raust have resulted from a conscious
ness that they were unable to do so, and frora
nothing else. And their number, in this case,
being sufiicient to determine that of human na
ture from human experience, the supposition of
some prodigy arising hereafter, who shall be
their superior both in talent and learning, is too
weak to affect an assurance thus obtained. But
further, it raust foUow, that if such extraordinary
act had been brought about by magic or the
like, it would have been incumbent on God to
have raet it in such a manner, as was most
suitable to* the dictates of his divine wisdom.
But, in the present instance, this has not taken

202
place; and in this we have taken for granted,
that all have, from common experience, received
the conviction that they are unable to produce
an equal. Such extraordinary act must therefore
be a rairacle. In this conclusion no advantage
has been taken of the inexperience of the igno
rant; on the contrary, it has been shewn, that
the inability rests not in want of experience, but
of power. If then the Padre has any thing to say on
this first position, it must be, that the number
and qualifications of the Arabs were not such as
to deterraine the power of human nature, which
would indeed require another answer : but, when
he has allowed this, his assertion that it was not in
their power to do so, must stand for nothing.
It has been shewn, moreover, and will be more
fuUy shewn hereafter, that with respect to this
question, their number and qualifications were
such, as to leave no doubt on the mind of any.
Our Professor has said (p. 3.) that the object
he had in view, naraely, the proof of Mohammed's
mission, must be determined by three considera
tions, &c. (to the middle of page 9.) The Padre
objects to each of these particulars (p. 82.) and
says, " What has been said, in the outset, viz.
that a miracle is not necessarily confined to any
one art to the exclusion of others, &c." (to the
end of the paragraph.)
We reply ; This from first tn last deserve?

203
animadversion. In the first place, the supposition
that " some strange act, which reaUy comes from
God, raay be performed in a science now un
known, such, for instance, as Alchymy, but could
not be said to exceed coramon experience," is
absurd. Because, when it has been supposed
that such strange act has corae from God, and
also that it has been brought about by means,
of which raen have no knowledge. And when
experience has likewise been allowed to be araong
the means eraployed by men ; such act, when
brought about without any such means, must be
contrary to experience. The science of Alchymy,
mentioned by the objector, is of this specific
kind. For should any Prophet work a miracle in
that, by raaking up some mixture, for instance,
and subjecting it to certain chyraical processes, so
as to produce elixir or gold; the inability of others
to do so, could not be appealed to as a proof, that
such act exceeded human experience. Because,
should this science become generally known, and
men raake a similar effort, they may produce a
similar effect ; and hence it could not be known
that such an act proceeded from God. The raore
probable supposition is, that the ability to produce
the Uke would becorae general. But should such
Prophet turn dross into gold, or dust into eUxir,
without any other raeans than the exertion of
the wiU, then there could be no doubt,
that such act exceeded human experience. And,

204
as it has been supposed that such act pro
ceeded from God, it must have been thus
brought about, that is, without the intervention
of human means. The supposition, therefore, is
manifestly absurd : for, to apply it to the art of
magic. We know that the effects brought about
by magicians surpass the powers of other men,
solely because they are inexperienced in that art.
Now, according to the abovesupposition, God must
even allow such magicians to accompany sorae
extraordinary act with a challenge to produce the
like, notwithstanding the inability of others to
shew the fallacy of such claim in any case. But
no such thing as this has ever taken place : and
indeed it is incumbent on God, either not to per
mit that it should, or to raise up some one who
should demonstrate its futility, or produce its
equal. For otherwise, there could be no dif
ference between a real rairacle and magic. Hence
would the claims of the Prophets thus be met:
How are we to know that what has here been
advanced as a miracle, is any thing raore than the
effect of magic ; and that our inability to produce
the like, does not result from our want of experi
ence ? Hence also would it be irapossible to
estabhsh the Prophetic mission of any one ; be
cause every miracle might be supposed to be tbe
effect of magic; and because no one but a magi
cian would be able to know the contrary.
Hence too it will follow, upon the supposition

205
that there were but one raagician in the world,
and that he made a claim to prophecy, producing
some act of raagic as a rairacle, that all raen
would be bound to receive him as such : because
there would be no practitioners of the same art,
who could inform them of his imposture, or pro
duce an equal to his miracle.
If it be replied : Upon the supposition that he
who makes the claim is a magician, raen might
excuse themselves by saying : As we have not the
means of knowing whether this act be a miracle
or raagic, we raust be excused from becoming
proselytes; and the same will be our excuse at
the day of judgement. Now, allowing this excuse
to be good, and to be approved of God, would it
not be equally good, should a real Prophet have
made the claim ? And would it not follow, that a
Prophet could not, by the exhibition of a real
miracle, establish his claim to prophecy ?
The assertion that the real miracles have been
such as to leave no doubt of their being so; and
that therefore it was always incumbent on God to
afford similar ones, is perfectly groundless. For
God has afforded to every Prophet such miracles
as, according to his own consummate wisdom, he
has judged to be fit and proper; we need not,
therefore, trouble ourselves farther, by attempting
to shew what they ought to have been, which
the Padre hiraself aUows, as we shaH shew here
after. We may assert, however, that it was most

206
consistent with the divine benevolence, that these
miracles should be referrible to such arts, as were
known and practised in the tiraes in which they
were wrought, although the Padre, in his reraarks
on the Tract of the Professor, objects. The fact is,
there has never been any rairacle wrought, which
may not be referred to the art of raagic, except
with those who are skilled in that art. And this
the objector hiraself has allowed when he said,
" That then would the sentence .of God affect
those skilled in such arts, but not others who
were not*," as will be shewn hereafter.
Besides, the assertion supposes, that five, ten,
or even one person, skiUed in such art, will be
sufficient to deterraine the extent of huraan power;
which the objector denies ; and which he himself
afterwards shews to be false.
The opinion of our opponent, that the miracles
of Moses and Jesus were such as could not
possibly be ascribed to the art of magic, is also
untenable (pp. 84-5.) as we shaU now shew.
It is very well known that acts, in aU appear
ance similar to those performed by the Prophets,
have been perforraed by Sorcerers, Magicians,

* I have not been able to find this in any of Mr. Martyn's
Tracts, nor any passage frora which it can be fairly deduced.
The only passage which has any resemblance to it occurs in
p. 82. " But with regard, &c."

207
and Jugglers : for to turn a rod into a serpent
is not raore wonderful than to walk in the air;
nor, does the hand of one becoraing white and
leprous, appear to exceed the production of a
hen and eggs, or the extraction of silk of various
colours from the raouth, which we ourselves have
seen done by the Jugglers of these tiraes. Those
too who are skiUed in talismans and necroraancy
have performed, and' do still perforra, such won
ders, as to affect a change in the real essence
of things. They are able so to affect the winds
as to restrain thera frora blowing; — both men
and aniraals so as to deprive thera of raotion.
Besides, there was a well known Magician, who
kept seven caraels in a string; and who, enter
ing in at the raouth of the first, and passing out
at his tail, would, with the greatest ease, pass
through them all. Of this kind there is rauch
juggling in the world, which, in appearance, is
no less wonderful than the rairacles of the Pro
phets ; and which can be distinguished by none
but those who are well versed in these arts.
The opinions, therefore, held by the Theologians
of the Shiah, are just, which are, that in such
cases as that supposed above, it is incumbent
on God to check the claimant ; and that when
such acts are done in conjunction with a chal
lenge to produce the like, it is certain that the
person performing them has corae from God ;
and that it is therefore incumbent on aU to be-

208
lieve in him as such. By this conclusion are
refuted aU the positions with which the Padre
has charged the Tract under consideration, which,
from first to last, are grounded on these supposi
tions alone.
Again, the assertion (p. 82.) that a rairacle
must be confined to some art, in which raen have
experience, and in which they can exert effort, or
in which they would know the exertion of effort
to be fruitless : because, should no effort be
exerted, human power would remain unknown ;
and hence would it also remain unknown, whether
such act being unequalled, resulted from a want
of power or experience to perform it*, is a mere
evasion. Because the Deity must have known,
that all men would not thus exert their powers
in order to be satisfied that such act was
really beyxmd their ability. Nor is there one in
a thousand who ever thinks of such a thing: for
if he did, the consequence would be, that the
greater part of mankind would be implicated in
error and ruin; which is contrary to the benign
disposition of God. Besides, it has been shewn,
that nothing more is incumbent on the Alraighty,
in this respect, than to afford assurance, by means
of coraraon experience, that such a person has
been sent by him: which implies a necessity,
* This is not a direct citation of the passage referred to.

209
that the extraordinary act aUuded to, be referrible
to those arts, which are generally known and
practised, at the time of its perforraance ; and that
those who profess thera, be sufficiently numerous
to warrant the conclusion that the act itself is
inimitable. That is, that the learned know this
immediately ; the unlearned by their confession
of inability to equal it. And, in this way, is it in
cumbent on the Deity to detect the iraposture of
a Magician or of any other pretender. It has
already been shewn too, that assurance ou this
point, is not to be expected from the exertions of
every individual.
It is further asserted by Theologians, that in
dependent of the circumstances attending the
miracles of any one raaking a claim to prophecy,
the truth or falsehood of his pretensions can be
ascertained frora other considerations, connected
with his general life and conduct : so, that should
the unwary be imposed upon, the more inteUigent
have it in their power imraediately to detect the
fraud. And hence, that rairacles are generally
intended tor the satisfaction of the vulgar, the
better informed having other means of forming
their conclusions.
From this consideration raay be refuted another
of the Padre's objections (p. 82.) to the second
position of our Professor. The Professor had
said, " that a rairacle raust be known to be such
by the confession of the learned, who affirra that
O

210
they are unable to produce its equal." He re
plies, " Their confession in this place raust be
understood as applying to themselves alone, and
not to all mankind : for it is irapossible they can
know the power of all raankind." Now, if these
learned raen Sre supposed to be few, we allow,
their decision would be insufficient even for their
own assurance*. But if they are raany, their de
cision wiU be sufficient for the assurance of all.
For if we can suppose their assurance to have
been such as to have produced conviction, viz.
that such clairaant is really a Prophet, and that his
act exceeds that of human power, must not their
submission to him be construed as a confession
that his pretensions are real ? But if such
claimant is a raere pretender, is it not incum
bent on the Deity to bring about his detection
by one or other of these raeans? If this be not
the case, the consequence must be, that men
would be unwarily entrapped in the ways of
Satan ; which would, without any fault of theirs,
finally involve thera in ruin ; which is absurd.
In the same raanner may another of his
objections be raet, naraely, " The inability of the
learned to produce an equal, can by no means
be construed as a proof, that such act is really

* The writer had probably forgotten, that he had asserted
(p. 195.), the opinion of one learned man on this head to be
sufiicient.

211
a miracle" (p. 82 — 3.) Here it may be seen, as
before, that if this assertion proves any thing, it
proves too much ; for it wiU not only affect the
claim of Mohararaed, but of every Prophet sent
before his tirae.
In the second place, the learned shew, by their
confession, that such act is not produced by
the art of Magic ; and further, that it exceeds
huraan power. But, should they start an idea,
that there may possibly be some one in the world
who can produce its equal, we should answer;
It is their business to confess the truth at all
events : and, that should such claimant be a Magi
cian, it is incumbent on the Deity to make that
appear. For, upon the above supposition, which
admits of no limit, would the m.iraCulous powers
of aU the Prophets be denied.
It is probably in connection with this consi
deration, that the Padre adds (p. 83.) " In this
case it might be asked, &c." (to the end of the
paragraph, p. 85.) In reply to which we say. The
whole is erroneous and false. For in the first
place, although the restoration of a dead man to
life, by Jesus, cannot be ascribed to the effect of
medicine, which has nothing to do with the mere
enunciation of a word or the exertion of the will,
still it might be ascribed to enchantment. For we
ourselves have witnessed the recovery from pains
and fevers effected by a mere incantation : from
a few Unes drawn upon a waU, rauch trouble and
o 2

212
distress caused : and the spleen removed by
driving a nail only into the raiddle of a cube.
The secrets of futurity, we know, are often dis
covered by raeans of Astrology, as well as by the
art called Jafari * The effects too of talismans
and necromancy are such as to astonish all ;
while the power of the Magician will deprive a
raan of his senses, by means of a few ceremonies
perforraed in secret.
It will be difficult to say, whether any of the
acts of Moses or Jesus exceeded these ; or,
whether any one who can reraove a pain or fever,
by no other raeans than by raerely reciting an

* ^Is- Ac. The following account of this art is
given by Kempfer in his amaenitates exoticae (pp. 150-1.)
" Imamum lc Aali, in catalogo Pontificum sequitur uterque
fiUus _aus- Hasan, et ,Ju*o- Hossein : hos recti lined de-
scendentes Imami reliqui novera; ex quibus prae caeteris
colitur k Sjaitis Imamum ordine sextus S... Dsjqfer, cujus
librum in tanto habent pretio, ut eura oraculo comparare,
et de rebus fuluris dubiisque in eo sciscitari non dubitent ;
textum pro . effato habentes, quem fortuito inveniunt. Inde
nomine ^jfj*- Dsjqfer), i. e. Djsqferiani appeUari solent."
The name of the sixth Imkm, however, is ,«*>- not ij,.,
and hence the art should be caUed ^jlxs- not ^jJta- :
but custora has dropt the c . In the India-House Library
there is a book treating on this art entitled j_«U Js-, of
¦which an account may be seen in Major Stewart's cata
logue of Tippoo Sultan's Library (p. 104).

213
incantation, may not also restore one to. life who
has been three days dead. We believe he may
restore one who has been dead a much longer
tirae. If it be objected, that no enchanter has hitherto
appeared who has, either by his art or the opera
tion of medicine, restored a dead man to life ; we
reply : It is sufficient for us if they have per
formed what we have already mentioned ; for,
their inability to do the rest, may have resulted
frora their want of experience : as it is well known,
that very few acquainted with these arts have
hitherto appeared in the world ; and that, there
fore, the power of huraan nature, in these respects,
is not yet so far known, as to raake it certain,
that any one thus skUled raay not also restore a
corpse to life.
It appears, therefore, that the means of ascer
taining whether any extraordinary act is a miracle
or not, are those already mentioned. And by
these we are assured, that inability in act, with
out recurring to the extent of human power, is
sufficient to warrant our conclusions. Otherwise,
the miraculous powers of the Prophets would be
called in question. For even by them has no
miracle hitherto been wrought, referrible to any
art whatever (not excepting those of magic and
sorcery) in which all have so far exerted their
powers, as to have satisfied themselves of their in
ability to produce its equal.

214
With regard to the second answer (p. 85.) tO
the assertion, that it waS necessary the Magicians
should afford their testimony for the satisfaction
of others, it should be remarked, that it was not
there meant, that the attesta'tion of Magicians
would be necessary in every case ; but only in
those which were referrible to their art. And
generally, that those skilled in other arts, to which
the extraordinary act appeared to attach itself,
should afford a simUar testimony.
Should it, however, be said, that as every
rairacle carries with it an appearance of raagic,
the attestation of Magicians will be necessary in
every case, the reply is ; This is a raere creature
of the iraagination, which has no existence in
nature, and which has nevfer yet found its way
into the mind of any considerate person.
From the assertion of the Padre (p. 85.) that
after the learned have confessed their inability,
" it may next be supposed that such act has been
brought about by magic," it would follow, that
even the works of Jesus may be referred to
raagic ; and that we should now have no means
of ascertaining the contrary ; which is nothing
more than a repetition of what he had before
advanced (p. 83.)
His observation, moreover, that no Magician
has hitherto restored a dead raan to life, is of no
use whatever to his arguraent. For, according
to his own principles, it is necessary that every

215
individual, skilled in the art to which the miracle
attaches itself, should, in order to know his own
ability, make the utmost effort possible ; and that
when this is done, he wiU be sure that such act
exceeds human power.
He does not seem to be aware, that he has
here placed the question in such a predicament as
not to admit of decision till the day of judgment.
For allowing that no Magician has hitherto ap
peared who could restore a dead raan to life, and
thus equal the rairacle of Jesus, may it not be the
fact, that had the Magicians exerted all their
efforts, they might have succeeded ; and that
Jesus is the only one who has done so? Besides,
as the world is in a state of improvement, some
one may hereafter come, who will equal this
miracle. It cannot therefore be said, that uni
versal experience has been exceeded in this case.
But we go further and affirm, that should all exert
their efforts to the utmost and not succeed, stiU
it could not be known until the day of judg
ment, that such act is a miracle, and not the
effect of magic ; or that it exceeds universal ex
perience. Nor even then, will it be known,
whether the ancients exerted all their efforts or
not ; or, that if they had, they raight not have
succeeded. The truth is, there wiU be no end
to suppositions of this nature, unless we add
sorae other particular to the definition of a rairacle,
as we have already shewn.

216
The objections which have been raade to the
third position of our Professor are the following :
viz. " It has been said in the third place, &c."
(p. 85. to the end of the paragraph, page 87-)
which may be thus answered.
Upon the supposition that we aUow no ancient
history now to exist, it will not hence necessarily
foUow, that what the historians have recorded raust
be false or doubtful. It is probable, however, that
many such histories did once exist ; and that the
want of society, the difficulty of understanding
them, or their being written in the Hebrew, Syriac,
or Arabic languages, and therefore difficult of
access, raight have been the reason why they were
generally neglected : which we believe to have
been the case. StiU, there is no reason to doubt
the fidelity of those historians which we now
possess ; or to suppose, that what they have
written is untrue : for their general character is,
that in the instances in which they are copyists
only, they have given no inconsistent or incredible
accounts. On the contrary, their relations are
such as to be conforraable to right reason and
the fitness of things, and therefore worthy of
credit. To caU their accounts in question, there
fore, is to attempt to make doubtful what is
really not so ; but which may possibly be thus
accounted for.
The Christians may perhaps have thought it
necessary to conceal the fact, that the science of

217
physic was generally known in the times of Jesus,
lest such knowledge raight beget doubts in the
minds of the vulgar, as to the rairacles of Jesus.
But that many great Physicians existed araong
the Greeks, such, for instance, as Socrates,
Hippocrates, Plato, and Aristotle, in and near
the times of Jesus, there can be no doubt; aU
of whom were either the teachers or disciples
of one another. In the (UXsll :*xj^) history of
the Physicians may be found accounts of them
all : and such is their celebrity, as to leave no
possibility of doubt on the minds of any of their
having existed.
It is told of Plato*, that when he heard of
Jesus having restored one to life who had been
three days dead, he said; I can do the sarae
thing : which we suppose must be understood
of a person in the longest possible fit of apoplexy.
For it is an established principle with the Physi
cians, that the longest continuance of an apo
plectic fit cannot exceed seventy-two hours ;
which includes a space of three nights and three
days. And hence it is, that when any one dies
suddenly, he is not buried for three days ; during
which time every effort is made for his recovery,
because there is stiU a possibiHty of his being
restored.

A similar anachronism has been remarked, p. I'js.

218
But to return, if we allow that this science
was not generally known in Judea, stiU it will
not foUow that it was unknown in other coun
tries. Again, the expression, " excepting that which
Moses himself has given in the Pentateuch"
(p. 86.) is manifestly profane and irapious : for
this supposes, that the Pentateuch is not a divine
revelation, which every one knows to be false.
It appears, therefore, that, notwithstanding every
effort of the Padre to meet the statements of
our Professor, he has entirely failed.
The Professor, having established his three
primary positions, proceeds thus : " We now
affirra that there appeared an Arab araong us,
&c." (from p. 9, to p. 15, line 13.) If the Padre
should here reply, (as his sentiments already
expressed seem to intimate) that, as we know
the rairacles of Moses and Jesus to have been
such as to exceed universal experience, no less
than human power ; and that they therefore
need not be established by the testiraony of
Magicians ; and consequently, that there is no
necessity for such concurrence, as the Moham
medans assert; We reply iu two ways. First,
we do not allow those acts to be miracles,
rather than the effects of magic or physic, which
the vulgar may suppose are. And again, when
one learned man has deterrained the science to
which such act is referrible, there wiU be a

219
necessity for the concurrence of many, to attest
that it is really miraculous.
Secondly, that the concurrence of the learned,
in making this attestation, be known by one or
other of the foUowing means. The first is, that
the learned confess their inability to produce its
equal. The second, that those who have wit
nessed the inability of others confess this. For
when Mohammed raade his claira, he was not
only opposed to the utraost by the Arabs them
selves; but by infidels and heretics who had
been hired by thera, for the sole purpose of
destroying both hira and his religion. Nor was
there any effort, however laborious or difficult
it raight be, which they did not exert, and
in which they did not eventually fail.
Now, how can any one suppose, that people
by no raeans wanting in intellectual capacities,
would subrait to the difilculties they did, when
the production of one chapter, equal to the
Koran in elegance, which need not have exceeded
one line, would have answered every purpose?
The truth is, no such neglect was evinced by
them ; and the reason why an equal did not ap
pear was, their inability to produce it.
But further, what were the learned araong
the Jews and Christians doing all this while?
If the composition called for involved no difficulty,
why were they so remiss in defending the true
religion as not to produce it? And if they

220
were thus reraiss, let the Padre say how he
can, with a .safe conscience, rely on any thing
they have advanced, and at the same time pro
fess that he is in quest of the truth !
The state of the case is this : A raan makes
his appearance in Arabia caUing himself the last
of the Prophets ; upon this, he exerts every effort
for the abolition of all former religions, and
actually succeeds to a great degree. He next
abolishes the religious codes of all the former
Prophets ; and the miracle to which he appeals,
is the production of ten or a dozen words, which
he calls a chapter, and which he declares cannot
be equalled by the collected efforts of both men
and genii. Now, had this equal been produced,
the cheat must have been discovered at once,
had such thing existed : but now have twelve
hundred years and more elapsed, and no one
has appeared, who has either attempted, or pro
duced the like. It wUl perhaps be said, men
must surely have lost their reason ; for aU this
amounts to nothing raore, than the objections
which your forefathers theraselves answered,
when they objected to Mohammed's mission.
Be this as it may, we contend, good sense must
suggest the extreme insecurity of relying on
such suppositions as these. May God of his
goodness which is frora everlasting, and of his
compassions which fail not, lead us to the true
reUgion.

221
Our Professor had said; " In the second
place, any one, who can come to the conclusion,
&c." (p. 15, to p. 17, line 13.) To which the
Padre replies (p. 87.) " It has been said that
the Koran's being a miracle has been established
with those who are not Arabs, by the Arabs'
confession of inabiUty to produce its equal. We
reply ; That waving what has already been said,
the confession of the Arabs can have no weight
with us ; because, in this case they are parties
concerned : and no one is absurd enough to raake
the same party, both opponent and judge."
We answer, in the first place, the Padre's
former statements on this subject we have met and
refuted. In the second, his assertion that the
Arabs are parties concerned is true ; but not in the
sense he would have it. For it was irapossible
the Arabs could be parties concerned in further
ing the cause of Mohararaed, and, at the sarae
time, leave no effort untried to ruin both him and
his followers. Perhaps the Padre has not taken
sufficient pains to inforra himself on these particu
lars; or, like his forefathers, would rather rest
satisfied with what he knows to be false. We
would only ask, Was the infidel tribe of Koreish
a party concerned? Or, were those Arab Jews
and Christians of the families of Koreida, Nazir,
and Bahran such parties? Those, indeed, who
had become converts to Mohammed. raight be said
to have been parties interested in his success ;

222
but then, their numbers were to those of his
opposers as infinity to nothing. Such assertion,
therefore, is without meaning, and perfectly
absurd. Besides, the Professor himself had stated
and refuted this objection both positively and
negatively (p. 19;) which the Padre, intent only
on dispute, has passed over.
The Professor's remarks amount to this : If
such objection has any weight at all, it affects us
both. For any one, believing in the mission of
Moses, Jesus, or any other Prophet, and asserting
that the Prophet in question had wrought a
miracle, raight be thus raet : But, sir, you are a
party concerned, and therefore not to be re
garded. Let the candid reader say, whether, upon
aUowing the characters of aU former writers to
be thus aspersed as parties concerned, the raission
of any Prophet whatever can be proved ! Every
one raust see, that aU an enquirer has to do in
this case is, to examine the characters and motives
of such writers : whether, for instance, they have
adhered faithfully to the documents they had be
fore them — were good raoral characters — em
braced such and such opinions, with the view of
bringing about some wicked end, or for the ad
vancement of truth and the fear of God.
When this has been done, the next considera
tion will be, whether their nuraber is sufficient to
make it probable, that they could not have been

mistaken ; and that they did not conspire for the
propagation of falsehood. These things having
been ascertained, reliance may be placed on their
accounts ; and any one, at any period of time
how far soever removed from that in which they
lived, will be enabled to come to the conclusion
that such claimant was really a Prophet; and that
Avhat he performed in proof of his raission was a
rairacle. Let us now wave these considerations, and
allow that the Arabs were parties interested in
the affair — tliat they could have produced an
equal to the Koran if they had chosen so to do;
but, frora interested motives, did not make the
experiment. We now ask, what were the Jews
and Christians doing, who did not join Mohara
raed, and to whom the Arabic language was
vernacular? And what have their offspring been
doing for twelve hundred and twenty-eight years?
The Arabic language has been their mother
tongue : and no one will say, that they were
inferior in capacity to those Arabs, who have
here been called parties concerned,
But, waving this consideration also, we all
believe the Padre to be a clever man : he is weU
acquainted with the Arabic language ; why does
not he produce an equal to the Koran? There
is a weU known adage : " If you can hit the
mark better, strike at once."
There can be no doubt, that the assurance

224
of any one having been a Prophet, was formerly
obtained in the way already mentioned : but,
thanks be to God, the Arab nation have, in
addition to this, another, viz. The standing
miracle of the Koran, and the chaUenges with
which it abounds to produce its equal. We
only say, let any one produce its like, and we
(which God forbid) give up its miraculous cha
racter at once. Twelve hundred years, how
ever, and more have now elapsed, and stUl we
are in expectation of an answer to the chaUenge,
and wondering why it has not been given : which
expectation is undoubtedly vain.
The Padre proceeds with his second objection
thus : (p. 87.) " If it be asked, how then can
we satisfy ourselves whether the Koran is a
miracle or not, if we are not to believe what
the Arabs say on that point, ignorant as we are
of the peculiarities of the language? We an
swer : In cases where no judge can be found,
decision must necessarily be suspended." Here
we observe, the reply to all this may be deduced
frora the answer of the Professor above-men
tioned; which the Padre, alarmed for the safety
of his religion, happens to have forgotten. It
is this : Just as the miracles of Moses and Jesus
were formerly known to be such by the attesta
tions of the Magicians and Physicians respectively,
so may that of Mohammed be now known by the
testimony of the Arabs. But, after all, if the

225
objector would rather remain an infidel, it cer
tainly is in his power to do so.
The next passage which we shaU notice in
the Padre's Tract is this, (p. 87.) " Besides, let
it not be said, that to withhold our assent to what
the Arabs affirm, &c." (to the bottom of page 88.)
In the first place we remark, with respect
to the Jews and Magi, that as they denied
Jesus according to the Padre's own account, so
did they deny Mohammed. If he should reply
that they were not sceptical, but denied the
mission of Jesus from conviction, it must follow,
that the religion of the Padre is false. And if he
allow that they were sceptics our position is
established ; which is, that they did, from no
other motive than a mere love of the world,
wiUingly and wittingly close their eyes against
the truth.
As to the Christians, our opinion of them is
much the same as it is with respect to the Jews ;
for they were Jews once : and the obstinacy
of the JeWs is such as to have becorae pro
verbial in the world. In disposition and habits
both are alike : and these they have imbibed
with the mUk of the sarae raother.
We say, in the second place, (and our
remark extends only to a few who had been
admitted to the service of the Prophet, but after
wards betrayed their trust) that Abd AUah Ibn
Salam, and those who followed him, did indeed
P

226
witness the rairacles of the Prophet, and after
wards both deny and oppose his raission.. But
all these, whether Magi, Jews, or Christians,
could not have been many, which raust strike
every one as self evident : because it was ira
possible that all the tribes of Jews, Christian.s,
&c. could have been either in Mecca, Medina,
or both. But now it is urged, that because these
few objected, aU must continue to do so still!
The truth is, these Jews and Christians do not
seem to be so rauch intent upon opposing Mo
hararaed, as upon completing the circle of which
these few objectors made so sraall an arc. When
however a raajority is appealed to, the decision
of the majority raust be final. Those few Jews,
Christians, and others, therefore, who entered
and left the service of Mohammed, and conse
quently those who follow their opinions from
mere prejudice, must here stand for nothing.
The case of the Arabs, however, who then
opposed, and who do so still, is a little different.
They indeed spared no effort in endeavouring
to ruin both the Prophet and his cause. But
here we say. One book is no great matter ; half
of that is less ; one chapter only is still less ; and
a single line less stiU. But not so much as one
line has yet been produced, which can be said
to equal the Koran. If there has, in the name
of aU that is good, let it be forthcoming. The
Padre has certainly not yet produced its equal.

227
nor wiU he should he live a thousand years to
come. And if his forefathers had been able to
do so, no doubt he could do the same.
He wUl say perhaps that, if he should pro
duce an equal, there is reason to fear no one
would receive it. We answer, produce the pro
digy, and fear no one.
This brings to our mind the story of a certain
avaricious raan, who, notwithstanding the great
wealth, with which he had been blessed, did hot
expend one farthing, either in relieving the poor,
or in any other office of charity. It once
happened that he was rerainded of this. After
rauch perplexity it occurred to hira, that the fol
lowing would be a satisfactory reply. If I should
be disposed to give, said he, how could I be
sure that the poor would be wiUing to receive ?
This reply of course raised a sraile in the coun
tenances of those who were present : and one
suggested, that, as there was a beggar now at
the door, he could raake the experiment.
With respect to those who adhered to Mo
hammed and became proselytes to his religion,
it may seem at first sight that they did so from
worldly motives; but upon a little consideration
it will appear, that it was from conviction alone.
For, at that time, he had neither riches nor
power, so that any one raight be said to have
joined him from motives of interest or fear. It
might perhaps be thought by some to be an
p 2

228
easy matter to sacrifice property, person, repu
tation, and even common sense; and to submit
to the raost laborious undertakings, reproaches,
and dangers — to mortify the body by fastings and
pilgrimages, and to diminish one's wealth by
almsgiving, for no earthly end whatever!
But these were not the only difficulties sub
mitted to ; for in many instances, the world was
entirely given up, and the service of God per
severed in night and day. Some put to death
even fathers, brothers, relations, and dependants,
because they refused to join the Prophet. Others
again left children, family, and connections, that
they might have it in their power to attend on
hira night and day. Now, it is very certain,
that no one will undertake difficulties like these
frora raotives of either interest or fear, unless
he knows, at the sarae time, that such person
is worthy of his service, and that his word ought
to be obeyed. Interest or prejudice may indeed
stimulate one to advance, and even to protect,
the fortunes of another; but never to submit
to such privations as have here been enu
merated. In the third place, the assertion, " That had
not the Arabs a violent raotive for what they say,
it is probable they would give a different testi
mony." (P. 88.) is much more objectionable and
unbecoming than the former. For, in the first
place, it can by no means affect those who first

229
erabraced Islaraism ; because every motive which
raay have actuated thera in supporting the creed
of their forefathers, was entirely abandoned :
and, in the second, as we are acquainted with
the circurastances of the moderns, we have it in
our power to examine whether it wiU apply to
them or not.
Prom the books and documents then in our
hands it appears, that although their authors had
exerted every effort, they were at last compelled to
confess their inabiUty to comprehend the full depth
of raeaning, contained in so much as one verse of
the Koran. Now, after such a confession as thisj
who can suppose that the violent motive above-
mentioned can affect thera ? The truth is, it must
fall in full force on the Jews and Christians alone,
who have for so raany years adhered iraplicitly to
the creed of their forefathers. For the learned of
both these coraraunities, have ever been the raere
candidates for worldly wealth. Regardless of God,
and fearful only lest this should sUp through their
hands, they have not only disputed and denied the
raission of the Prophet ; but, sharaeless as to con
sequences, they have in raany instances corrupted
the Scriptures, and in others explained away the
obvious meaning of the text, lest posterity should
have the means of detecting their impiety. The
truth of this is too obvious not to strike the sense
of every impartial enquirer ; and which it is our
intention to prove at length hereafter.

230
The question again, that " supposing some
one to have produced an equal to the Koran, who
should have been judge, or have deterrained that
such production was equal to the Koran ? (p. 88.)
may be thus answered. The readiest way to get
rid of this difficulty is, by omitting the excuse, and
producing an equal at once. To say, that I am
able to produce an equal, , but am afraid, if I
should, no one would receive it, wiU require more
to recommend it to belief than the doctrine of the
Trinity itself. The whole world is not overspread
with prejudice. Believers too, differ very much
in disposition. If ten could not be found who
would give a fair decision, it is probable one
raight. But, supposing no one could be found
among the Mohararaedans, still there may among
the Jews and Christians ; and his decision might
be favourable. The same question, raoreover,
might be pressed upon the learned among the
Jews and Christians, thus : A person has ap
peared who raade a claim to Prophecy : he has
produced a book, which he says comes from God;
and, as a proof of this, he affirms that no one
can produce its equal. If you doubt this, we only
ask, why do you not produce its equal?
The next objection of the Padre faUs purely
on himself, naraely, " If it be said, that this could
have been deterrained by the rules of rhetoric,
&c." (pp. 88-9. to the end of the paragraph).
We say, there is no doubt among us as to the

231
Koran's possessing the greatest possible degree of
elegance : the only questions with us are, whether
the inabUity to imitate it arises frora this circura
stance, or from huraan incapacity, or from both
taken together. At aU events, the production of
an equal to it, would set the matter finally at rest,
as every one raust see.
In the next place, the assertion, " That every
thing not perfectly accordant with the Koran, wUl
of course be deeraed inelegant," is not true.
The truth is, the Professors of rhetoric have
laid down certain rules to be observed by those
who wish to write elegantly : and these have been
devised, and shewn to be true, frora the deduc
tions of sound judgraent. To these rules the
Koran has been found conforraable. But it is by
no means the case, that they affirm every thing
to be elegant which is like the Koran, or inele
gant which is unlike it ; although they raay allow
the Koran, upon coraparison, to be the raore ele
gant of tbe two.
The next objections of the Padre are these :
" If it be said that at the tirae of Moharamed
there were many Professors of eloquence, &c."
(p. 89. to the end of the 1st period, p. 91.) We
answer, these may be met in several ways : and,
in the first place, his dissatisfaction, as to the num
ber of the Professors of rhetoric, may be con
fronted by a sirailar one on our parts, as to the
number of Magicians and Physicians, necessary

^32
to establish the miracles of Moses and Jesus. And
this the Padre in a great measure aUows when
-he says, that the supposition of their having been
thus established " has probably arisen from the
want of precision in the Historians," (p. 86.). And
again, when he says, that the works of Moses
and Jesus were such as to leave no doubt on the
minds of any of their being miracles ; and that
therefore they stood in no need of testiraony, either
frora the Magicians or Physicians, (pp. 84-5.)
The answer to which, as the reader will recoUect,
has already been given.
In the second place, to deny that there were
raany erainent Professors of rhetoric in the days of
Mohammed is to betray a want of knowledge of
an undoubted fact, and therefore mere wrangling.
When it is said that the Arabs were an iUiterate
nation, the meaning is this, that literature was not
then cultivated among them ; which however does
not imply that they might not have been eloquent.
And hence it is, that the learned have said, this
consideration tends to establish the miraculous
character of the Koran : because, in this point
of view, it partakes of the character of future
predictions ; which confessedly constitute the
most perfect kind of miracles. For when any one,
without any previous instruction, details the par
ticular actions and words of former Prophets, and
this in the raost accurate and elegant manner
possible ; and in addition to this, lays down the

233
principles of Theology in a way surpassing the
most consummate learning, as well as the most
extensive experience, there can be no doubt that
such person is a Prophet, and that his production
is a miracle. The decisions of the learned, there
fore, on this question, have not been founded on
the elegance of the Koran alone ; but also upon
the other considerations already mentioned. Be
sides, the eloquent of those times were not con
fined to one or two Poets ; nor was the period in
which the Koran was revealed limited to that of
their celebrity, but extended through a space
of twenty years. Is it then to be supposed, that
the numbers were not, in this case, as great as
those of the Magicians or Physicians were either
in the court of Pharaoh, or in the city of Jeru
salem ?
It appears very clear to us that the principles
upon which the Padre founds his reasoning are
false; otherwise, how could he have possibly said,
" Still we are not also prepared to aUow that they
did not produce an equal to the Koran ; because
this wants proof?" We ask, if an equal had
been produced, who would think of saying, that
proof is wanted of an equal not having been pro
duced ? Surely, if no equal has been produced,
this is proof enough that no such equal exists.
And, again, the supposition that they probably
might have produced an equal, which has now

234
been lost*, is weak and unfounded. For let any
one write and publish a book, composed in the
most elegant style possible, such as the Koran is,
containing, at the same time, the principles of
both human and divine wisdom ; is it likely that
such a book would be so much neglected as to be
lost ? Of all the books that have hitherto been
published, preserved with care, and delivered
down from father to son, if there were one pos
sessing greater elegance than the Koran, the
probability is, that greater care would have been
taken in preserving it ; but if not, then indeed
raight it have been neglected and lost. Such a
supposition as the above, therefore, must be
absurdity itself : and as he who has advanced it
seeras to be pressed with difficulties, we raay be
allowed to suggest a solution : let hira confess the
truth at once ; for falsehood will afford hira no
refuge. It may further be observed, that the Padre
is unacquainted with the laws of controversy.
For whenever a writer presses his opponent for a
proof, the opponent is expected to give one ; and
if he does not, this is considered sufficient to shew
that he has it not in his power to do so. But the
opponent is by no means allowed in such a

* I do not find this passage in Mr. Martyn's Tracts.
It has perhaps been omitted by the transcriber.

235
case to say, I call upon such an one to shew
that I cannot produce the proof required : be
cause, if he is able to do so, every one has a
right to expect it from him. With respect to the
Koran, therefore, the non-existence of an equal
is proof sufficient, that no such equal has been
produced. If any proof be required, surely it
raust be, that an equal does exist ; and it is in-
curabent on the Padre to produce it ; and not on
us to shew, that no such equal has been found.
In the third place, if " people would not be
very anxious on this subject (of Mohammed's
claim to prophecy) and particularly the more
sober, who saw that his object was to call the
Arabs frora the worship of idols to that of the
true God, &c." (p. 90.) it was surely their duty
to have assisted him, or at least to have been
silent; and not to have caUed in the aid of the
idolatrous Koreish with the view of crushing his
revelation at once.
In the fourth place, suppose we allow that
the inhabitants of Medina durst not publish their
equal to the Koran, on account of Mohammed's
power among thera, but that they had intercourse
with their friends without the city. In this case,
it was their duty secretly to have transraitted their
copy to thera, and theirs to have published it.
The Padre was aware however, that this would
make nothing for his cause ; for he aUows their
inability, and proceeds :

236
" But, further, should we allow that the atterapt
had been made, and failed, still it would not
follow that the Koran is .miraculous, &c  to
which, on account either of superstition or fear,
few have thought of opposing their skiU in com
position," (p. 91.).
We answer, these assertions are of the same
erroneous description with the preceding ones.
For first, we do not allow that there is a book
in any language whatever, written with such con
summate elegance, either in prose or verse, as
to admit of no parallel. Ten or twenty pages
or odes, may indeed sometiraes be found written
in a highly finished and delightful style ; but
then, the ten following ones raay be low and
vapid, although the author is still the sarae. But
the Koran is, from first to last, perfectly inimi
table : the challenge to produce an equal extend
ing as much to every single chapter as it does
to the whole. This variety then in the one case,
and want of variety in the other, is sufficient
proof that the one is of huraan, the other of
divine origin. " If it had been frora any besides
God, they would certainly have found therein
raany contradictions*."
In the second place, if we aUow that no equal
has been produced to these books, still we say.

* Sale's Koran, Vol. I. p. 103.

237
there has no challenge been given ; contrary to
the case of the Koran, in which the chaUenge
to produce the like constitutes the peculiar autho
rity of its precepts.
But supposing a challenge had been given,
the non-production of an equal, might, in the
first place, have been in consequence of the in
abUity of those alone who gave it : and, in the
second, if we allow that the production of an
equal might have been considered necessary ;
yet as there was no claimant, this raight have been
gradually forgotten. But, in the case of the
Koran, the inability to produce an equal is the
great rock opposed to infidelity, and the source
of joy to both God and man. The same may be
said of those other arts, to which aUusion has been
made. With respect to the assertion, that few have
thought of opposing their skill in coraposition
to the Koran through superstition or fear, (p.91.)
we say, it raust appear frora what has already
been said, that this is a raere cavU. We need
not, therefore, press the miraculous character of
the Koran any further.
The Padre, in the next place, seeing that
no inteUigent reader could subscribe to these
sentiments, goes on (p. 91. to the end of the
paragraph, p. 92.), " Again, should it be ob
jected, that hitherto we know that no equal
to the Koran has been produced, although the

238
challenge to do so has repeatedly been made,
&c." .
Our answer is, this must be ranked among the
preceding cavils of the Padre. Because the ques
tion here is, not whether it is incumbent on God
to aUow men, however circurastanced, to reraain
in error; but, to produce that from which the
instruction of his followers raight be drawn ; or,
to hinder the production of any thing which
would be the source of error and sin : both of
which are placed without the controul of believers,
as the learned are all agreed. For there can be
no difference between the necessity of sending a
Prophet, and that of preserving both the persons
and rainds of raen frora faUing into sin. And, in
fact, the raission of every Prophet has been
undertaken for this specific end. But, should any
false Prophet produce that to which raen in ge
neral could oppose no parallel, people would be
corapelled to acknowledge his mission, and to
obey his coraraands ; not frora any worldly
raotive, but frora the confession of the learned,
that such act was iniraitable, so long as no one
could shew the contrary. And for this the intel
lectual capacities of raen seem to have been
forraed and adapted.
But the supposition that God should enable
men generally to distinguish between a miracle
and the effect of mere raagic or juggling; or, to
know that a rairacle is soraething contrary to the

239
order of things, and therefore beyond the concep
tions of any : or, again, to allow that this power
of distinguishing is placed in the hands of the
learned alone, and that their number should be
such as to satisfy raen both of their abilities and
good intentions : but after all, to assert that their
testiraony no less than their existence and number
is purely accidental, would necessarily tend to
sUence every Prophet, and to put it entirely
out of his power to establish his own raission.
It raust appear then, that the performance of
a miracle by a false Prophet is absolutely impos
sible. The wonder is, how an inteUigent person
like the Padre can hold such a doctrine, and at
the sarae time acknowledge the missions of Moses
and Jesus. How he can have corae to this con
clusion it is irapossible for us to say, allowing
as he does, that a pretender might work a mira
cle. We can only say, if he has any other
grounds for such an opinion, it is incumbent on
him to shew them.
Should he reply, that he does not here mean
a rairacle exceeding universal, but general expe
rience, because he does not allow the Koran to
be universally inimitable. We answer : This
second effort is more shadowy than the first ; and
much more astonishing than his account of the
prevalence of false religions, (p. 92.) or the pro
duction of a miracle by a false Prophet. For
when he has supposed such an one to be thus

240
capable, we know that it is incumbent on the
Deity uot to suffer raen to be duped by him.
Sapient Sir! only say, how it is that Idolaters
have wrought rairacles — that God too has en
abled them to do so, without having raised up
some one, at the sarae tirae, to defeat their pur
poses, and to stop the progress of error !
With respect to Zoroaster, sorae historians
have indeed stated, that he was an infidel, and not
a Prophet ; and further, that he wrought no
miracle. It appears, however, frora our tradi
tions, that he was a Prophet*. The denial of
this by sorae can have no weight with us; be
cause their accounts have been taken frora the
documents of the Jews and Christians. If they
can have any weight it raust be with theraselves
alone. The answer to his next objection has
already been given.
The Padre's next animadversions upon our
Professor are these : " It has been said that the
miracle of Mohararaed is raore convincing than
those of other Prophets, &c." (p. 92. to the end
of the paragraph, p. 93.) We reply, whenever
doubts arise as to the reality of the mission of any
Prophet, and this at a tirae long after the ap
pearance of such Prophet, and particularly when

* See Sir J. Malcolm's History of Persia, Vol. I. p. 196.
D'Herbelot, BibUotheque Orientale, sub voce Zerdascht.
Hyde's Religio veterum Persaram, Cap. 24.

241
much resistance to Religion has been manifested,
how is any new convert to be satisfied of the
reality of such mission ? In such a case, the
Prophet hiraself wiU stand in the predicament of
a mere pretender ; and, in which, his having
written a book wiU avaU but little. But if we
allow that some credit raight be given to his
book, stiU to have seen the rairacle itself would
be rauch raore convincing. The assertions of
the Padre seera to us rather to superinduce a
denial of what formerly took place, than the
contrary : for no one wiU allow that the account
of any miracle can have the sarae force, as a
sight of its performance would.
The instance too which he has adduced pre
sents a distinction without a difference; for the
person there said to be sixty years of age at
one tirae, and twenty at another, is one and the
sarae. But the ancients and moderns of whom
we speak are not the sarae : and, in tbis case,
the miracles might have been seen by the one
class, but could only have been heard of by the
other. We have here then a real difference.
But as to the rairacles of Moses and Jesus
being equally convincing, we say, we owe this
to the relation of a Prophet, namely, Moharamed.
And upon the supposition of his having withheld
his testimony to this point, we should not have
had the means of forming an opinion, rauch less
of obtaining an assurance that they were Pro-
Q

242
phets, and their works miracles. For the difficulty
of finding satisfactory evidence on the particulars
of any event, which raay have taken place two
or three thousand years ago, is such as to be
almost insuperable.
The Padre proceeds : " With respect to the
assertion that the Koran's being raore conversant
about intellectual than sensible objects, &c."
(p. 2^, to the end ofthe paragraph, p. 94.) We
reply, when it becarae necessary that all classes
should know that the Koran was a miracle, they
knew it ; although the knowledge of the better
inforraed was the deeper, because it was com
posed in the language which was familiar to
them. But in whatever respect the knowledge
of the better informed then failed, in the same
does it fail stiU, and indeed to a greater degree.
The same impossibUity of producing its equal
also exists, notwithstanding the time which has
elapsed since its first publication, and the count
less multitudes of those who have lived since
that day. This then is testimony sufficient for
both the learned and unlearned as to the miraculous
character of the Koran ; although none may be
able to investigate the subtleties with which it
abounds. All are sensible enough, that if human
power could have produced its equal, that would
have been done long ago : this is therefore
knowledge sufficient for aU.
The Padre proceeds in the ne.xt place : " It

243
has been said that the miracle of the Koran is
further established frora the consideration of its
containing certain predictions, &c." (p. 94. to the
bottom.) We remark, that although onr Professor
has not cited the passages to which he has
aUuded, yet there can be nO doubt in the minds
of those who have exarained and understood this
question, that the Koran contains too raany rai-
raculous declarations of this kind, to make it
necessary to dwell on particulars. And indeed,
when we consider the circurastances of the Pro
phet, we are corapelled to conclude, that the
whole may be considered as predictions of future
events. Because, we know, Mohararaed was
perfectly ignorant of literature — that he received
instruction frora no one— that he travelled into
no foreign countries, if we except the two jour
neys which he took into Syria — that he had no
interview with any learned Jew or Christian, of
which indeed no one has hitherto accused hira ;
notwithstanding all this, he has written a book
containihg all the science of both the ancients
and raoderns ; which he has detailed in a style
of such consuraraate elegance, as to convince all
that it raust have corae from God.
In like manner did he bring to light aU
the secret meetings, coraraunications, and con
trivances, of his infidel eneraies ; so that at last
they were afraid to communicate with each other,
in any place or on any subject however secret;
Q 2

244
lest a revelation should be afforded exposing both
thera and their project to infamy. There were
also sorae things which even the friends of the
Prophet had not courage to undertake, for the
sarae reasons.
In this point of view then, the whole of the
Koran partakes of that character, which might
be attributed to the prediction of future events.
It is wonderful that the Padre should have as
serted, that such passages do not exceed six or
seven. But even here we affirra, one rairacle
of this description, accorapanied by a challenge,
would be sufficient. The raultiplication of such
might indeed give depth to the conviction, but
could not add to the truth of the fact.
With respect to the assertions that, " such
is the difference of opinion held by the Com
mentators as to the manner in which these
predictions should be read, the circumstances
attending their revelation, and their object, that
their true meaning does not yet appear to have
been understood : which is sufficient to shew that
no reliance can be placed upon them." We say,
the difference of opinion hitherto exercised on
these passages, involves no doubt as to their
being predictions : for aU have interpreted them
in such a way, as to shew that they are suffi
cient to establish the miraculous powers of their
author. And we contend for nothing more.
As to the books of heathen Philosophers?

245
containing certain valuable truths, we say;
They also contain rauch that is not truth,
and which is inconsistent with known facts.
The Koran on the contrary, will, upon due con
sideration, be found to contain pure and unmixed
truth ; and what further can we desire ? The
books of the heathen Philosophers, moreover, are
not to be understood without severe and long
continued study; but when some one unaccus
tomed to study coraraences by stating and
deciding upon those questions, which had already
been settled by the learned, raust not this afford
an assurance that his work is a rairacle, and be
yond huraan power to effect? Because no one,
if you except the Prophets, has, from the begin
ning of the world to the present day, been able to
do the like.
" It has been asserted," continues the Padre,
" that there is a considerable difference ob
servable between the other miracles of Moham
med, and the rairacles of other Prophets,
which is this ; that their rairacles have not the
advantage of having been generally received,"
(p. 95.). We remark, it had been said by our
Professor : " But as it respects his other rairacles,
whether performed on animate or inaniraate
beings, whether great or sraall, they almost ex
ceed enumeration, &c." — " And as to the other
Prophets, the fact is too weU known to need
further notice," (from p. 20. to p. 31.). The

246
Padre's reply to all this begins with the above
extract, to which is added ; " To this we say,
&c." (to the bottom of p. 95.). In reply we re
mark, first, that there is a mistake in the Padre's
Tract, where he has said, " there is a difference,"
instead of saying, there is no difference, &c.
which is perhaps, an error of the copyist*. And,
in the second, that the drift of his objection, as
it now stands, is, to superinduce doubt as to the
reality of the rairacles of forraer Prophets, which
would arise frora the use of the word difference.
Besides, the miracles of Moses having been re
corded in the Pentateuch, by no means proves
that they have been generally received : for
Moses is, in this case, a party concerned : and
it has not yet been proved that his book came
from God. In order to shew that the Pentateuch
has been generally received, it raust be shewn
* I believe, however, this is not a mistake. The passage
alluded to by Mr. Martyn, stands thus in the tract of Mirza
Ibrahim : Cj]j^^j ij]}^ yf ^^, jf] fH J-'a*- J***
&C...jLJ1 which raust mean: The difference, therefore,
between his other miracles and the miracles of other Pro
phets has been ascertained. The discussion which led to
this seems to be intended to shew (p. 31.) that those, who had
recorded the other miracles of Mohammed, had been more
nuraerous than those who had recorded those of Moses and
Jesus; and that, consequently, raany of Mohammed's had
been almost universally received, which could not be said of
those of Moses and Jesus, independent of the testimony of
the Koran. If there is any mistake in the stateraent of this
argument, I think it raust be attached to Mirza Ibrahim.

247
that the nuraber of those, who witnessed the
miracle of Moses, was such as to make it irapro
bable they could have conspired for the propa
gation of falsehood; and, in like manner, that
similar numbers who gave credit to their asser
tions have existed from that time to this : and not,
that the rairacles of Moses have been recorded in
the Pentateuch, and therefore generally received.
Besides, we do not very clearly understand
what he raeans when he says, that the Pentateuch
has been generally received. If he means to say
that the Pentateuch is generally received as
coming from God, there can be no doubt of the
futility of the assertion ; for, excepting Moses
hiraself, no one could have possibly known that
this book came from God. No one had heard
God declare that this was the case, so as to
have had it in his power to bear testimony to the
fact. If it be said that it is generally believed
that the Pentateuch came frora Moses (which
however is not true, for the Jews believe that
it carae from God), We reply, this wiU avail
nothing. For now we raust rely on the testiraony
of one person only, who says that he had wrought
a rairacle. Now will any one who doubts the
raission of Moses be thus convinced ; or, in any
case, aUow any thing to be designated as gene
raUy received, which depends on the testimony
of one person only ?
In the third place, the statement that Nebu-

248
chadnezzar did not put to death the inhabitants
of more than one district, is palpably false (p. 95.)
For aU the histories state, that he entirely over
threw the Jews, and ruined every district in their
country. Whenever he could receive information
of a Jew's being in any place, he iramediately
sent, and had him put to death ; and, until the
blood of John had ceased to flow, he ceased not
to seek and slaughter them*. In the book en
titled {Xj^\ j-fls?) the Citation of the Martyrs,
which contains the controversies between the
Mohammedan and Jewish Doctors, and to the
authenticity of which both have given their testi
mony, the Padre will find how ill he is acquainted
with this question, and how falsely he has stated
it. The truth is this, it is said in the Jewish
* It may be seen in the notes of Sale (Vol. II. p. 93.) and
Marracci (Al Koran, p. 412-13.) that the Commentators
understand the Koran to say, that Nebuchadnezzar punished
the Jews, because they had shed the blood of John the
Baptist. This mistake has arisen from a confusion of the
names of two different persons. In the New Testament
(Matt, xxiii. 35, &c.) Our Lord accuses the Jews of having
shed the blood of Zacharias the son of Barachias. We also
learn that the Father of John was named Zacharias. And
hence the Mohammedans have, by a very extraordinary
blunder, made John, and the Zacharias who had been slain, the
same person. Whether this blunder can be fairly imputed
to the Koran does not clearly appear. Mr. Sale thinks not :
and if it could, he would have had no difliculty in supposing,
as in a former case (p. 134.) that there might have been two
Johns.

249
histories, that after the destruction of the first
Temple, the Jews were carried captives to Baby
lon, and that they reraained there seventy years.
Upon the expiration of which, Cyrus the Magian,
having put Nebuchadnezzar to death, dismissed
the Jews, who returned to their own country.
When they had arrived there, it was found that
they had not only forgotten their law, but their
written characters : and, in this state must they
have remained, had not Ezra, who had retained
the whole of the Law in his memory, published
it again for general use*. The opinion of the
learned among the Jews is stated to be this, that
after they had been dismissed from Babylon, and
had returned to Canaan, it was discovered that they
had entirely forgotten the Hebrew characters, and
that the letters now in use are called (e^jj.^!
nmtyj*) Assyrian. That is, the characters gene
rally used in Babylonia f.
* This opinion has been held by both Christians and Jews.
See the Thesaurus Philologicus Hottingeri (An. I659.) p. 113.
There is, however, no reason to doubt that the Jews had
copies of their Scriptures in Babylon. An Epistle of Jere
miah, we know, was sent to the Jews in Babylon. (Jer. xxix.)
Daniel studied the prophecies of Jeremiah there (Dan. ix.)
Ezekiel prophesied in the captivity ; and of Ezra it is
said that he brought the Book of the Law, and read it in
the presence of the whole assembly, (Nehem. viii.) but no
where that he dictated it from memory.
f The several opinions formerly held on this question,
have been ably reviewed in the Histoire Critique du Vieux
Testament, by Pere Simon, Liv. i. chap. 13. And in the
Critica Sacra of Baver. Tractat. i. §. 10.

250
It must appear then from what has been said,
that the statements of the Padre are directly false.
For, in the first place, it was not Nebuchadnez
zar that dismissed the Jews from Babylon, but
Cyrus the Magian, after he had put Nebuchad
nezzar to death. And, in the second, the asser
tion that a great part of the kingdora, as well as
the Scriptures of the Jews reraained uninjured,
is far from being true. For we ask, if this had
been the case, how does it come to pass that they
changed their letters ? If those only who had
been in the captivity had thus forgotten their
letters, surely, upon their return to Canaan, they
might have recovered them from those who had
remained. But, that this did not take place,
appears frora the circumstance, that the Jews
have, since that time, used none but the characters
of Babylon. Now let any one judge, whether, upon the
supposition that a written character has been thus
lost, it is at all probable that what had been
written in it, could still have remained in the
memory? Is it at aU likely, that when affairs
had been such for the space of seventy years,
there could stiU have been learned men among
the Jews? For when people are in a state of
captivity, every one, whether male or female, is,
of course, continually engaged in some species
of servitude or other. Under such circumstances,
there can be no opportunity for meeting in order

251
to acquire or promote learning; and, without
such meetings, the general attainment and spread
of knowledge is impossible. Besides, in the space
of seventy years, those who, during their pros
perity, had made acquirements of this kind, would
aU be dead. And the younger branches, who
had been born in the captivity, having no op
portunities for study, would graduaUy forget all
the knowledge formerly possessed. To forget
a language and letters, we know, is one of the
easiest things in the world ; for we daily see in
the younger slaves who are brought from distant
parts, that, in the course of seven or eight years,
they entirely forget both their religion and lan
guage. Nor are the more aged exempt from
a sim'ilar faUure. But if we allow, that no such
change had taken place; still, those sciences
which cannot be understood without much study,
raust have been forgotten. Of the Israelites
who were carried into captivity, sorae raust have
been thirty, forty, fifty, or sixty, years of age.
These, after the lapse of seventy years, would
necessarily be aU dead. And their offspring,
who would be kept busily eraployed in their
several services, scattered, as they would be,
throughout the towns and villages of the erapire,
would not have it in their power to give up any
tirae to the study ofthe law — its precepts, and the
rites of their religion, so as to have provided
against any considerable change taking place.

252
If then Nebuchadnezzar himself had done nothing
towards injuring the Scriptures and reUgion of
the Jews, there can be no doubt, that their
inability to preserve both, would effectually do
so : and to this, the Jews theraselves bear testi
mony when they say, that, during the captivity,
they forgot not only their law, but their language.
The next supposition (p. 95.) that, had the
Scriptures suffered any injury, the Prophets, who
afterwards appeared among the Jews, would have
repaired the loss, may be raet by another, naraely ;
that it is probable these Prophets raight not have
been commissioned to do so. And, in the second
place, if it should be said that this was done by
Ezra, we ask, would any one, who doubts of
the mission of Moses, acquiesce in that of Ezra ?
But should this be allowed, still Ezra is but one
person ; and even he cannot be said to have
received any thing as generally accredited since
the tiraes of Moses. We only wish to know,
therefore, how the Padre can say, that the mira
cles of Moses have been generally accredited !
The Padre proceeds, in the next place (p. 96)
'' With respect to the miracles of Jesus, it has
been said, that not more than three persons have
recorded them, &c." (to the end of the para
graph.) We answer, we are not prepared to
aUow, that the Apostles have generally given their
testiraony to the truth of what has been recorded
by the Evangelists. Because others, perceiving

253
that the testimony of three or four persons would
be insufficient to produce conviction, might have
added this, as proceeding from the Apostles : for
we know that nothing is more coramon, than
for the moderns to ascribe opinions to the an
cients, of which they had no idea whatever. And
there is no one of the Apostles now alive to say,
that they have been eye-witnesses to any of these
facts. But suppose we allow, that all the Apostles
have given their testimony to these miracles, still
their number did not exceed twelve, which is
manifestly too sraall to produce conviction on the
score of general reception. For we hold, that
a thousand raight have conspired for the propa
gation of falsehood ; what assurance then can
we have that a dozen have not ? Our Professor
had truly said, that no rairacles, but those of
the Koran, had been generally received, because
those who have delivered thera down to us, are
not confined to a dozen, but exceed hundreds
of thousands. The next animadversions of the Padre are
the following. " It has been said, that in
establishing the other miracles of Mohararaed,
we have accounts accorapanied with collateral
evidence, &c." (p. g6. to the end of the para
graph, p. 98.)
We reply, as Mohammed has recorded many
of the miracles of forraer Prophets, and particu-

254
larly of the most distinguished among them * ;
and, at* the sarae tirae, beUeved hiraself to have
been sent to all raankind, and to be the most
favoured of all the Prophets, what reason is there
to suppose, that he must necessarily have been
confined to the performance of one miracle only,
which, after aU, our opponent will not allow to be
a miracle? But, in the passages cited by the
Padre, in which it is shewn that no miracle was
afforded for those objectors who required one,
we have collateral evidence, that their object
was raerely to cavil ; as weU as the means era
ployed in reducing thera to silence. But even if
this were not the case, still other passages, and
indeed the whole of the Koran, goes to shew,
that he considered his own predictions of future
events, no less than the angelic visions, with
which he had been favoured, as rairaculohs. To
say, therefore, that he pretended to nothing
raore than merely to be the messenger of a reve-
* The passage is fjA] ]jij] Ujw; ^j. The phrase >j«!\ ]jij]
is thus explained by the author of the Kamus. _^ yA] UU
j»iS jl l»^l ^ Ujj f'\xJ <d!l y] fc ]j.^jC ^A] J^J]
f'LA]j 'ijlA] f^ iiAJsCj ^j^j fXk]y]j j.y That is,
ffi] ]j\j] are the Prophets who betook themselves to the
observance of those coramands which God had appointed
them: as Noah, Abraham, Moses, and Mohammed; upon
whom be blessing and peace.

255
lation from above ; and then to argue, that a
contrary supposition would involve a manifest
contradiction to his own declarations, is evidently
unfair ; and particularly so when applied to a
period of time not less than three and twenty
years. Besides, his companions steadily held this
opinion during his life time ; and, after his death,
appealed to his word as the foundation upon
which their faith had been established.
Many things, too, which they related as
having corae from him, came to pass. Such
being the case then, how can any one possibly
doubt, as to his having performed other rairacles ?
Again, his corapanions certainly believed him to
be the most iUustrious of aU the Prophets, and
able to perform every rairacle said to have been
performed by them. Now, if they had seen no
such miracle performed, or had understood the
above cited passages in the sense attached to
them by the Padre, how could they have possibly
beUeved him to have been so eminently gifted?
Or that he was able, in his own person alone, to
perform every miracle which they had? Verse.
" The virtues of all raankind are vested in thee
alone." If they had entertained any doubts on
this point, they would at least have said : You
raust be conscious, that we wish not to originate
any unnecessary disputes, but only to be satisfied
of your pre-erainence.

256
The Padre proceeds : " With respect to the
generaUy received expressed accounts we say,
&c." (p. 98. to the end of the paragraph). Our
reply, in the first place, is ; The Koran is quite
sufficient for us ; the doubts of the Padre, there
fore, are ineffectual. And, in the second, if we
are not to hear the plea of any claimant, it raust
foUow, that no religion whatever can be esta
bUshed. For, in this case, no one wiU have it in
his power to receive any thing frora his ancestors,
without previously subjecting it to a rigorous
examination, and then, every witness in its
favour must be treated as a suspected person : the
necessary consequence of which will be eternal
contention and strife : for if we even suppose
another raode of faith to recoraraend itself to our
regard, stiU neither this nor the forraer raust be
attended to, because they who support either
are parties concerned, and therefore not to be
believed. But we affirra, all that enquirers can
have to do in such cases is, to investigate the
characters both of those who propose such
religion for belief, and then the nature of the
religion itself: because, for aU we know, there
may be truth on the side of sorae one making
such claim.
The Padre observes, in the next place (p. %.
to the end ofthe second paragraph, p. 100.) " As
to the accounts, which are said to be generally
received, «&c."

257
We reply : It can never be ascertained
from a few accounts of the acts of any one,
whether he was really a Prophet or not. For, it
is necessary, in the first place, to examine the
character of the religion which he intended to
establish ; and if we find, that it is not conform
able to right reason, we may be assured that it is
false : and then, we shaU have no need to exaraine
the accounts at all, or the characters of the his
torians. The religions of Rama, Lachman, and
others, tO which allusion has been made, are of
this specific description. We Want no further
proof, therefore, that these religions are false,
than may be gathered from their belief of the
indwelling principle*, union with the Deity f, the
transmigration of souls J, and the like. Add to

* J jisr? J ti ¦ The last of these words is thus explained
in the isj\ij^yeji] t_jU^ -XsA ^ 'ijiiy. i^Jjfs JjS-S-l
jf] J 'Ull J^ y^ U> ^^yA^\ i. e. i^jij^] Jjlii
means that one of two bodies contains the other, as water
is contained in a vessel.
+ In the same work jUi| is thus explained. _ia«ij oW^I
\xc\^ ^^fMi ^ xxA] f 1] ^fi_ 1j 'ixs-]j ^yi]A] That
is, x\^^] is when two essences become one, which can only
take place in point of number, when they are two or more.
In the margin we have ^iMJ\s^ \,y^, {j'*^^ f jWB
^A^lw.* i-J^\ fj ''iii\jM ia]f.] fj *3jW '^jA] ifj
''ixAAc ii\AI] fj ".iajlk* i^]fl\ ^j ^^'i]fu^ Ji] ij
¦' R "

258
this their image-worship, which is an integral
part of their religion, and we have sufficient proof
both of the vanity of the reUgions, and the false
hood of the historians.
On the other hand, when any one making
*iljLc f-^f (Jj i- e. union in kind is caUed a«JU:*, in
manner AAa^, in property iii\j!Lc, in sort ^llv«, in
quantity Jl.luu.* , in parts XajlLc , in addition iA.Axc , in
position, 'i]Jjx.
1 ;yAAi is thus explained in the same work. i!U)\juI|
jS-] ^jXi ^ 'iij^JiA] Xxi ^^xA\) ^jj] f*J ^ 'ijx.
^_ ji]A] ji^xAi ^^yAxA] ^^ ftj Jiji jXi ^y
.\..,.tA]. ,i] i. e. i-v-jlJu!l is the adherence of the soul to
the body after it has been separated from some other body,
without any reference to the time of its being imited to either,
on account of the mutual attachment between the soul and
the body.
In the margin ^^ fxjj ^X ^ jjU ]ii] ^] JA)
^j^M^^ fjxA] ^Xx fxi fj [s^j \s!f^ CJJ j i^ywoj JiuAi]
U**-' ^_j.»auj CJIjJJIj jlxj fj 1=*^ LLilJ It is said,
that when a soul departs from a body and becomes attached to
that of a man, this is called Vs.-"*.^ and \sy, and if it be at
tached to that of a beast it is (still) called [sf^, but if it be
attached to a plant, it is then called [s^. And again,
fnj] ^jXx fuil] ^jj jixj ]y^ hA:!^\Aii] ii^Mj
fj^j Ue-* f[ij ^,^j l^:^^J-] fjj,^ ^XX J Ulf-J
\si^j ^tiUe- Those who believe in the transmigration, caU the
attachment of the soul of a raan to the body of a man !ls«J,
but to the body of any animal ].si'*^, to a plant Is^, to
an inanimate body [sr',.

259
claim to a divine raission estabUshes a religion
which is, in the estimation of those who are capa
ble of forming a just opinion, subject to no defect,
but contains every moral excellency, we know,
without having recourse to miracles, that such
a person must have corae from God. The cha
racter of Islamism then is such, that whoever
considers for a moment the extent both of the
huraan and divine knowledge which it unfolds,
of the fundamental articles of its faith, spreading
out into their various ramifications, and exhibiting
the divine laws and precepts, as it does, cannot
but corae to the conclusion, that for this end
alone, the missions of Prophets and Apostles
mUst have been at first undertaken. Miracles,
in this case, are by no means necessary,
because these have been intended principally
for the vulgar : the better inforraed having it
in their power to determine from the life and
conduct of any claimant, whether his mission is
real, or only pretended.
With respect to the assertion, that no free
dora of inquiry is allowed araong the Mohara
raedans, if it be meant that no inquiry is allowed
to be made on the fundamental articles of reli
gion, there can be no doubt of the falsehood of
the stateraent : but, if it be only raeant that fools
and vagabonds wiU annoy any one in making
s'uch inquiries, this is nothing more than would
take place in any religion whatever ; and to
R 2

260
suppose that this is not the case, is to betray a
want of knowledge of the world.
We have in the next place; " It has been
said too, that allowing these particular accounts,
&c." (p. 100. to the end of the Tract). Our
reply is, it was the intention of our Professor to
shew, that from the general testimony of the
historians, proof raay be obtained as to the reality
of each of the rairacles alluded to. And there
can be no doubt that, frora the difference found to
exist in the different relations of these rairacles,
assurance raay be obtained of the facts having
taken place, from which the accounts themselves
must have originated ; and that from the aggre
gate, assurance will be obtained of the miracles
themselves ; unless indeed we choose to deny
that which must necessarily be true. The Padre's
analogy of the madmen, is, in our estimation,
madness itself, and of less weight than the addi
tion of nothing to nothing.
Here end the Padre's reraarks upon the
Professor.
SECTION IU.*
In refutation of the principles of the Padre as
exemplified in another of his tracts.
As to the assertions (p. 10^- to the end ofthe
first paragraph, p. loi.) viz. " It must have ap-
* In the MS. ^.j 'ifjU-c Section II. It has aheady
been remarked, that some mistake must have been made 'by
the copyist or the author (p. l64.)

26]
peared from the preceding Tract, &c." We answer,
in the first place, the mistakes made in the former
Tract are sufficient to shew that the whole of
this is unworthy of regard. And, in the second,
it has been conceded by both friends and foes,
that the qualities of Moharamed were such,
independent of his miracles, as to leave no doubt
on the minds of any that he was a Prophet : and
these had respect either to his knowledge or to
his practice.
With regard to his knowledge, as displayed
in the Koran (which our opponent, however,
supposes to be a mere human figment) it
was sufficient to convince the most learned
and subtle disputants, that this book was of
divine origin. The eleraents of science, for ex
araple, no less than the doctrines of the divine
unity, are there stated in a raanner unparaUeled,
either by the PhUosophers of antiquity, or by the
learned of raodern tiraes — the laws of good breed
ing, the subtleties of the Arabic language, and
the art of rhetoric, are there laid down in a style
the most perfect possible. Every one at all ac
quainted with these things is aware, that the
study of a thousand years under the most accom
plished teacher, would by no means qualify him
for such a production. Add to this the fact, that
Moharamed did not live in a city or tribe to
which learned men ever came, but in one over
spread with ignorance and idolatry — that he

262
traveUed into no foreign parts, where he raight
have obtained the assistance of the learned* : for,
if he had, there can be no doubt his eneraies
would have urged, that he had learned all by
rote from sorae Padre or Philosopher. The
Koran was, we know, the object of all their
malice ; and, in their attacks upon it, they had
the effrontery to aUege, that those very principles
of science which have since exceeded the greatest
capacities, were nothing more than the dreams
ofthe ancients f.
With respect to the practice of Moharamed,
it consisted in the most extensive cultivation of
the virtues of truth, fideUty, chastity, courage,
eloquence, liberality, piety, huraiUty, condescen
sion and kindness towards his corapatriots, and
of patience and zeal in the labours of his divine.
mission. Constant in his generosity, and active
in providing for all men the coraforts both of
this world and of that which is to corae, he was
favoured with the knowledge of futurity, and.
with the answer of God to all his prayers.
Upon the whole, such was the asserablage of
manners the raost laudable, of properties the most
agreeable, of conduct the raost pleasing, of de-

* The fact, however, is, Mohammed did travel twice
into Syria (see p. 124. &c.) ; and that his enemies did make
this objection ' appears from the Koran itself.
t Sale's Koran, Vol. II. p. I93.

263
portraent the most becoraing, of endowraents the
most brilliant, either as it respected his theory or
his practice — of qualifications corporeal and intel
lectual, innate and acquired, as to convince the
maturest judgraent, that they could thus be united
in no one, who was not either a Prophet or his
Apostle. But waving all this, let any one only contem
plate the purity and holiness of the law which he
has laid down, the faith which it requires, the
worship it prescribes, its rites, decisions, rules, ex
amples, the provisions which it has made for both
worlds, and of which all stand equally in need ;
and then let him ask, whether it is possible any
further doubt can remain, that all this raust have
come from God?
But further, supposing he was not a Prophet,
stiU his appearing at a period when the whole
world was divided in opinion, and no Prophet
had, for a long tirae, been sent — when the
estabUshed order of things was every where
verging to ruin, and the incendiaries of error
and confusion daily gaining ground — the Arabs
iraraersed in the grossest idolatry — the Persians
worshipping the sun and raoon — the Turks
spreading devastation and woe, and persecuting
the servants of God — the Hindoos bowing down,
sorae to oxen and others to stones — the Jews and
others denying the true religion — the Christians
concealing the truth, and giving currency to

264
falsehood — and, in short, the whole world over
spread with error and indifference almost to
a miracle — the appearance, we say, of a per
sonage quaUfied as he was, both in the know
ledge and experience of religion, and at such
a tirae, raust at least have caUed for the iraplicit
obedience of all ; and not for such an opposition,
as would, in no case, allow either hira or
his religion to exist. Although an iniquitous
league was forraed against hira with the idola
trous Koreish, what was his conduct? It was
this, he sought neither wealth nor farae; but
contented with little and desirous of less, he
conducted hiraself, not only in the raost humble
raanner possible, but, at the sarae time, with the
greatest zeal and perseverance for the spiritual
welfare of the saints. If the opposition to him
was not mere cavU, and the effect of prejudice,
it is difficult for us to say which it was.
Uncandid disputant ! The words of Moham
med surpassed those of mortals ; his properties
were scarcely inferior to those of the Deity ;
and yet you can say, the assemblage of such
properties are sufficient to prove that he was not
a Prophet ! If, however, he had withheld his
testimony to the mission of Jesus, or had not
described his life and character as he has done,
we should never have considered Jesus as a Pro
phet. Because, it appears upon the face of his
history, that he was most likely one of those

265
who are termed Majzub *. That he had no par
ticipation in the Divine Essence f is clear, other
wise he never would have acknowledged those
defects inherent in himself which he did, and
which we shall hereafter (Deo volente) shew
marked his character. Would our opponent con
fess the truth, he might say, how he can suppose
a Divine personage (such as he believes Jesus

¦* This word designates a person who has raade certain
advances in mysticism, and is thus explained in the
'iyiA iULalj <U«AJJ (J^ i\iis^] ^ L^jii^] .Cli]Ju_jXJ
f]j CjUliUll ^-XiiSsi j[ii i-^Xi L-j\Xsri A«lJslj <Uj\
\XA]j i.y..^\iA] liii 1) i- e. Al Majzub is a person
whom God has selected for himself as his own companion, to
whom he has revealed his person, and whom he has elevated
to every rank of perfection, without subjecting him to any
difficulty whatever. See Bombay Transactions, Vol. III.
p. 101, &c.
t The passage is, jJl j 'V*~V f**^^ t**^ f^, ''^^
. iiy iXxJ The phrase «^Ksil ^-^ is thus explained in
the iZi\Ai^yu . ^^] ^ fc]j fi] y] fs-<' t^V f*^
Ai\ % 'if]j J^ ^ i^jfi]j *l]b \iX!Ai] Xy^ t-*^U
f\*i Ai] ^y \ac AAi]j iAii^. cJV-^t ^] tA*-j
. hiic-t iXiyi] jAj That is ^^lj_^ is the greatest
and most perfect degree, and greater than that of *^a»-
which is the testimony of all things, that there is neither
virtue nor power but in God alone. *-»ks^ f*i'~ '^ there
fore, the considering one's self as annihilated, as to every
thing except the Deity, which constitutes the degree of

266
to have been) could subrait to the labours of
a prophetic mission ; and, after all, during his
whole exemplary Ufe, convert only a few to the
true faith, but leave the great work itself to
be done by the Apostles. And, on the other
hand, how Mohammed did, in about the space
of ten hours, so fascinate the Arabs, both by
his address and manners, as to bring over, by
his preaching only, multitudes almost innumerable
from the ways of error to the path of truth.
Such indeed was the fortitude of the Prophet
in bearing the reproaches of others, that the
Almighty himself has said respecting him,, that
" he was the paragon of all moral exceUence."
And, upon the whole, any one, who will consider
for a raoment the Ufe and character which he
exhibited, leaving his miracles out of the ques
tion, cannot but come to the conclusion that
he was a Prophet. But, after all, " It is in vain
to give counsel to one who is black at heart : an
iron nail is not to be driven into a stone*."
Frora sorae of the Padre's other assertions it
appears, that he is not only out of the path of
Istefflfiisffl, but that he is "not in quest of the
truth ; for the obvious drift of h'\s third Tract
is to shew, that he acknowledges no law what
ever. Good heavens ! that any one should
* An allusion to a passage in the Gulistan, Chap. II
Tale 18.

267
liberate men from the light burden* of the law,
and then say, that as Jesus has made an atone
ment for sin by his death, there should now
no such thing as sin remain ! If this be the
case, surely every one raay now do as he pleases !
How can the Padre be so inconsiderate? For
we, who allow the mission of Jesus, shall be
safe at all events. You Christians may drink
and commit adultery, and even we may trans
gress the laws of Mohararaed, and, at the raost,
this will be only sin. If it be said that the atone
ment of Jesus, was for all mankind, we answer ;
We are a part of mankind. If it be said that
it was only for those who confess the mission of
Jesus, we answer ; We confess it. Surely no ar
gument can be more convincing of the falsehood
of any religion, than this confession of the Padre
is ; nor can there be the least necessity whatever
either to exaraine or refute it. As it appears, how
ever, that Jesus was one of those upon whom the
Deity has conferred certain spiritual favoursl,
it must surely be incurabent on his followers to
pursue their course in the same way. It has
been further said, that Mohammedans are legalists
(p. 141.) it is their duty then to foUow their leader
* In the MS. .[} j^ J,-, which I suppose should be
written f cJjwj.
t MS. L-.>Xs- Jf\, See the note above.

268
according- to established forras and cereraonies.
But the Padre, forgetting what he was about,
says, that he is subject to no law either external
or internal. For he affirms unequivocally, that
he has no such spiritual creed as the Hindoo
has, nor any such outward ceremony as tbe Jews.
We only ask. Is it possible that such a person can
be in possession of the truth ?
In the third place, the assertion that "there is
no mention whatever made of Moharamed in the
ancient prophecies" (p. 102.) must have been.
made either for the sake of dispute, from a want
of knowledge of what has been recorded in the
prophecies, or with a view to calumniate. For
the mention of Mohararaed occurs in tlie ancient
prophecies rauch raore frequently than that of
Jesus does. Besides, in the Gospels which the
Christians theraselves believe to be genuine, there
are innumerable intimations of the mission of a
person more exalted in character than Jesus.
And the universal belief of the Jews is, that
some such Prophet is yet to corae. If, however,.
any one has it in his power to work miracles,
there can be no necessity for former predictions
as to his appearance, although such predictions
might strengthen the assurance of the believer.
And again, when such an one as Mohammed,
qualified as already described, and absolutely
working miracles, has appeared, we only ask,
can there be any necessity for his having

269
been predicted by former Prophets ? But
we affirm, that he has been foretold and par
ticularly described in those prophecies which
still remain uncorrupted, in passages far too
numerous to be transcribed here. And, in the
prophecy of the Hebrew child*, he has been
foretold by name. It is certain, however, that
a prediction of the particular properties of
any one, is much more easily applied than
that of a proper name would be. Because, any
one might, either intentionally or unintentionally,
give himself that narae, and so apply a prophecy
to hiraself which was intended for another.
But the particulars of any one's character cannot
be misappUed, as we shall hereafter shew, when we
give our extracts from the books of the Prophets.

SECTION IVf.
On the Passages relating to Mohammed which occur in
THE Pentateuch.
Of these the following (Gen. xvi. 11, 12.) is
one, in which it is said, that when Hagar had fled
frora Sarah her mistress an Angel appeared to
her in the desert, &c. as follows : " And the
Angel of the Lord said unto her. Behold, thou

* Of this we shall have some account hereafter.
t In the MS. we have here JS J^aj. Section I,

270
art with child, and shalt bear a son, and shalt
call his name Ishraael ; because the Lord hath
heard thy affliction. And he will be DIN Kia
•^ T T V V
(a wild raan), his hand will be in* every man,
and every man's hand in hira ; and he shaU
dwell in the presence of all his brethren." The
word N"12 (pere) is written with a 3 (p) a "i (r)
and an N (a). If the N (a) had preceded the
T (r) the meaning would have been nobility,
which would have suited the context extremely
weU f . According to the received text, however,
as found in aU the manuscripts which I have seen,
the raeaning (according to the Shoreshira J, a book
of great authority among the Jews) will be, pros
perous ; numerous ; also any one attached to the
desert, and fond of hunting ; all of which agree
exceedingly well with the context. The mean
ing prosperous, which is the most obvious, as weU
as numerous, which relates to a raultitude of
posterity, confirms the preceding context. For
Ishmael resided in the desert of Paran, that is.

* I have given the Moola's translation where he has
taken the preposition 2 to signify in rather than againit, the
object of which will presently appear.
t In this case the word would have been nN3, which
would have meant any ornament for the head, as a croWn or
mitre ; and as a verb, to adorn, become splendid, &c.
X A Dictionary of the Hebrew Language of great value,
by Rabbi David Kimchi. The passage aUuded to is this :—
la^TB njv Uli n-ia^i niT' 'Nns'' d'hn t^i xin ••a Kns

271
Mecca* : he was also a great hunter. It is pro
bable too, that residing in the desert raay relate
to the Arabs, who, for the raost part, pass their
time there, and who are descended from Ishmael.
The object of the angelic message will therefore
be, to announce the appearance of the last Prophet
frora the stock of Ishraael; which raust have
been very consoling to Hagar, and sufficient to
raeet aU her difficulties.
The meaning of this passage, viz. " His hand
will be in every man, and every man's hand in
him," is thus given by one of the Targuraistsf :

'nisi nnn mx ik^it'SI nnip3 tyt^i mx xns Nns ]wb
Nirr 'nnD2 d''N-is in ynpn) nnn nob ms nhi iriDJi
"I3n IliOn . that is, N^S (as " a verb, in the passage Hos.
xiii. 5.) " Though he N''^2^ i. e. increase and become fruitful
among his brethren." Rabbi Jonah has explained the word,
where it occurs as a saegolate noun, in the phrase DIN NIS
by i"inD Dni< a raan of the desert. It is also written
with a n (h) as (Jer. ii. 24.) 121D lOb mS "a wUd
ass accustomed to the wUderness." And (Job xxiv. 5.) in
the plural number, as inDl D''N"1S |n " Behold as wild
asses in the desert."
* Nothing can be more certain, I believe, than that Mecca
is not situated in the desprt of Paran. The fact is, Paran
was itself the name of a city, which gave this name tothe
district, and was situated in Arabia deserta, about three days'
journey east of Elath (Reland's Palestine, Vol. II. p. 556.) :
whereas Mecca is situated in Hejaz, at least 500 railes south
of Paran. t The translation of the Targum of Onkelos on this
passage, as given in the Polyglott, is, " Et ipse erit onager in
hominibus, ipse indigebit omnibus, et etiam omnes fiUi homi
num indigebunt eo." The word -[pQ translated by Onager

272
" He shaU rule over all, and all shaU stand in
need of him." The rest of the verse, viz. " And
he shaU dwell in the presence of all his brethren,"
confirras this explanation. Now, it raust appear
to every attentive reader, that neither Ishraael
hiraself nor any of his posterity ever obtained
universal dominion, either temporal or spiritual,
not even over his own brethren : nor is there
any one to whora this prediction will apply but
Mohammed, who was the seal of prophecy, and
to whom the Deity gave universal spiritual do
minion in consequence of his mission ; and tem
poral dorainion in the promise, viz. " That he may
exalt the same (religion) above every religion,
although the idolaters be averse thereto*." It
is sufficiently clear, therefore, that no objection
can be made by the Coraraentators on the Pen
tateuch to this interpretation. In consequence,
however, of the difficulties in which they have
found themselves implicated, they have endea
voured to shew that this must relate to the
descendants of Isaac, although it is manifest that
the text relates to Ishmael f.

has been taken by the Moola as derived from n-)i, j-m or
"VD' signifying to obtain dominion, which wiU account for
the difference in the translations. The part which he has
omitted he perhaps thought unnecessary to his purpose.
* Sale's Koran, Vol. II. p. 423.
t It is very certain, however, that no Commentator has
so applied it.

273
It is also probable that the word T (hand)
here means a law or revelation, in which sense
it often occurs in the writings of the Prophets,
as the Coraraentators have shewn*. Of the pas
sages in which this word is so used, the following
may be noticed; Jeremiah, chapter i. v. 9.
1 Kings, chap, xviii. v. 46. Ezekiel, who is also
called Zu ikiflf, chaps, iii, vn;};, xxxiii, xxxvii,
and xl.
The meaning of the first passage therefore,
" that his hand should be in every man" will
be this, the revelation and law of the descendant
of Ishraael, who shall be the seal of prophecy,
shall be binding on aU ; nor shall his mission,
like those of all the Prophets since the times of
Abraham, be undertaken for one nation only.
The second passage, viz. " The hand of all
shall be in him" is, that his revelation and law
shall comprehend those of all the former Pro
phets ; as it has been said in the Koran. " There
is neither wet nor dry which is not to be found
in the clear book." And again, " Thou hast
received the aggregate of all revelation."
* In most of these passages the word in question has been
interpreted, both by the Targumists and Rabbinic Commenta
tors, as signifying either nN113 prophecy, NIIIJ ni") the
spirit of might, or mn^ ")n the word of the Lord.
+ See Sale's Koran, Vol. II. p. 56. note 9. Marracci's
Koran, p. 457-
X Chap. vii. is a mistake, it should be chap. viii.
S

274
Again, in the Book of Deuteronomy, in the
section entitled Shoftim (i. e. Judges, which be
gins chap. xvii. v. 18.) after recounting the pre
cepts of Moses to the people ; namely, thus and
thus shall ye do, and forbidding their following
astrologers, observers of tiraes, fortune-tellers,
magicians and the like, it is said (chap. xvui.
v. 15.) D>p:; '>:b2 TfinND '^iniPO Ni^r &c. That
is, " A Prophet like unto me shall God the
Creator raise up from araong thy brethren, hear
hira." It is also said (v. l6.) n'?Ntt;-")tyN bb^- The
meaning of which verse is, that upon the day,
on which the people had assembled at the foot
of Mount Sinai, and requested that they should
no more hear the voice of God or see the fire ;
that is, the thunder and the lightning, lest
they should die, Moses received the passage re
lating to that Prophet. The answer of God was,
' This People have spoken well.' The Israelites
perhaps thought, that every Prophet should at
every revelation witness a simUar exhibition of
thunder, lightning, a voice, and the giving of
tables, and therefore requested that future re
velations might not be afforded in this way. Upon

* In this, and other instances, the Hebrew text is cited
in the Persian characters, but very incorrectly, to which a
translation is added. I shaU also cite the text, and give the
sense of the Moola's translation, in order to enable the reader
to see the fuU force of his argument.

27.5
this God pitied their infirmity, and said. They
have weU spoken, and added (v. 18.) D'')"3N N''13
Tfl"a3 on-'riN infjiJ? nnb &c. to the end. That is,
" I will send a Prophet to thera from among
their brethren like unto thee; and I will put
my words in his raouth ; and he shall say to
them whatsoever I command him."
When this revelation, therefore, should be
given, should there be no sign also given,
by which all could know that it comes from
God, how could people in general receive
it? There can be no doubt that they would
reject it. It is therefore added in the following
verse : yDW'' iib la^N tti''Nn nNII &c. to the end.
T : • :• -: • t tt :
" Every one who will not hear my word, which
the Prophet whora 1 have sent in ray narae shall
speak, 1 wUl be avenged of him. But the Pro
phet, who makes a false pretence, and speaks in
my name that which I have not commanded, and
speaks in the narae of other gods, shall be put
to death. Hence it appears that two persons shall speak
in the name of God. One, who shall be sent by
God to propagate the truth, and to resist whom
wUl bring down his vengeance. The other, who
shall ground his claim on falsehood, and apply
the words of God to hiraself This man shaU
deserve and suffer death. Now, to distinguish
between these two persons, is attended with
some difficulty, insomuch that it 'will not be in
s 2

276
the power of aU to do so. Again, as it is the
duty of all to tender irapUcit obedience to a
Prophet, and as no one can by any raeans be
exerapt, it wiU follow, that it was incumbent
on the Deity to afford sorae rairacle, which
should attest the truth of such raission, so that
all may have an assurance, that the one is really
a Prophet, the other only a pretender. The
miracle, moreover, should be such as to be easily
understood by all; not unnecessarily involving
a long train of causes and effects, but capable
of being known to be a rairacle by all who
should raake the inquiry, either mediately, by
the confession of others, or immediately, by their
own knowledge. The test, then, chosen by the
Almighty, was the most easy possible, which was
the prediction of future events : as it is said
(v. 21.) yiJ n3''N ^13^3 IDNn '•di &c. That is,
" If thou say in thine heart, how shaU we know
which is the word which God hath not spoken ?
The word which a Prophet shall speak in the
name of God, but which shall not come to pass,
that is the word which God hath not spoken.
The Prophet hath spoken when he ought not:
Fear hira not." That is to say, this is not the
Prophet, whora to disbelieve wiU bring down the
vengeance of God.
We now affirm, it must appear to the inteUi
gent and candid reader, that the predictions
above noticed cannot possibly relate to any Pro-

277
phet, who has appeared since the times of Moses,
except Mohammed. For we know of no other,
who can be said to have descended from the
brethren of Moses, whose rairacle consisted of
written composition, comprehending the science
of theology, and at the same time declaring both
the past and the future, as we find it in the
Koran, in such a way as to determine the reality
of his raission ; the denial of which, we know,
was foUowed up by the destruction of the Jews
and infidels of the tribe of Koreida, who were
all put to death by Mohammed's corapanions*.
Nor can the passage apply to Jesus ; for he
was one of the descendants of David, and David
was from Judah, who was one of the children
of Israel, and consequently frora Isaac. Jesus,
therefore, can neither be a brother nor a brother's
son to the children of Israel ; for he was himself
descended from the children of Israek Mohara
med, on the other hand, was of the posterity
of Ishmael, the brother of Isaac, who was
the ancestor of the Israelites. Mohararaed is,
therefore, brother to the children of Israel. In
this point of view it is, that one brother's son is,
with respect to another brother's son, said to be
in the relation of a brother, because their fathers
were really brothers. In conforraity with this
principle it is, that the children of Esau, who
* Annales Moslemici, Vol. I. p. 110-11.

278
was brother to Jacob, are said to be brothers
to the children of Israel, as raay be seen in the
Book of Deuteronoray, in the section entitled
onnn n^N (" These are the words," Deut. chap.
ii. V. 4.) where it is said idn) IS D^n nNi &c. to
end (i. e. " And he coramanded the people, say
ing, &c.) It may also be seen in other passages,
to which the reader may turn, that the descend
ants of Esau are said to be brothers to the
children of Israel.
With respect to the miracles of Jesus,
although he foretold future events, yet this was
not done in that style of elegance which is to be
found in the Koran. Besides, he did not give
the Gospels as his rairacle ; for according to the
Christians he wrote no book whatever, the Gospels
which they have being the works of the Evan
gelists, and which were published sorae time
after the death of Jesus.
Again, in the last section of the Law (Deut.
xxxiii. 2.) there is a passage to this effect : " God
was revealed frora Sinai; he shone forth frora
Seir; and imparted his bounty from Paran."
Now, there can be no doubt that this relates to
the missions of Moses, Jesus, and Mohammed, re
spectively. For the place in which Moses saw the
glory was mount Sinai : that of the mission of Jesus
was Seir*; that of Mohammed the desert of Paran :

* The reader need scarcely be told that Galilee was on the
north of Palestine, Seir on the south.

279
for all the Jewish Commentators agree, that
Paran (whether occurring in the Law or else
where) and Mecca are the same place*. In the
first book of the law, for instance, this may be
seen in the section entitled TTW ';;'n (The life of
Sarah, beginning Gen. xxiii. 1.) where the weU
of Zamzara is mentioned as being the residence
of Ishraael f.
Again (Gen. xxi. 21.) pNS -)47P3 2m. That
is, "he took up his abode in the desert of Paran."
Now every one knows that Mecca was the resi
dence of Ishmael. In the prophecy of Habakkuk
too, who was one of the most illustrious of the
Prophets, we bave intimations, not only of the
place, in which the Prophet who had been pro
mised should reside, but of his character, which
are as follows : n^D inN3~inD W)l\y) Nil; JD^riD rri'jN
: V"iNn nmba irhrMri nin wdw nD3 . That is, " God
.•TT t;t T-: .--T T-
shall come frora the south, and the choice one
from the desert of Paran : his excellency shall

* That Paran raust have been 500 miles at least north of
Mecca has already been seen (p. 271.) It is certain that no
Jewish Commentator whatever has said, that Mecca and
Paran were one and the same place.
t It is the constant belief of the Mohammedans, that the
well caUed Zamzam which is within the enclosure of the
teraple at Mecca, is the sarae with that caUed Lahai-roi in
Genesis, which, chap. xvi. 7. is said to have been in the wilder
ness on the way to Shur. And again, v. 14. between Kadesh
and Bered, and chap. xxiv. 62. in the country south of Judea.
It is impossible, therefore, that it can be found at Mecca.

280
continually cover the heavens ; and his praise
shaU fiU the earth (Hab. iii. 3.).
SECTION V.
On Passages occurring in the Prophecy of Isaiah.
Of these passages one occurs. Chap, xxviii.
V. 10-13. which is this : tpb )p)pb )p is"? 12£ ub IJt '3
'tt '- 'rr '- -T - -T - •
nsb 'y)}b_2. ^3 : aw -i^;;] aw i^v.| . &c. to the end.
That is, " This Prophet shaU give precept after
precept, measure after measure, here a little and
there a little : and this shall be in a language
difficult to be understood ; for in another tongue
shaU he speak to this people. His precept shall
be easy to tbe contrite. But they have no desire
to hear it. And since the word of God has been
given to them, precept after precept, and measure
after measure, here a little and there a little, they
have turned away, and are cast down, and are
depressed and broken, and have gone astray, and
have been taken."
We affirm that the word Ip^lp* here used
occurs in no other book of the Scriptures. It is
to be found, however, in that of Nahman,
which is known araong the Jews by the prophecy

* It is true this occurs in no other book as one word ; and
it is also true that it does not so occur in this : for it consists oi
three words ; viz. Ipj 7, and Ip which do separately occur
in other books, though not in a construction simUar to this.

281
of Hillel, and there said to relate to Mohammed,
as we shall shew hereafter.
In the Shoreshira (D'^tiinttr) a dictionary highly
valued among the Jews, it is said, under the root
nip (Kavah), that the raeaning of iphip (Kavlakav)
is this ; the Prophets shaU give precept after
precept ; and the sarae is said of l^'pis* (Tsav-
latsav). Now, it is clear, that the properties here men
tioned as belonging to the Prophet who had been
promised, can apply to no one but Mohammed,
who was the seal of Prophecy. The learned
among the Jews say, that this passage relates to
the appearing of sorae distinguished personagef ;
and, at the sarae time affirm, that he must be
descended from the Israelites, of which, however,
they offer no proof: and, indeed, the context
proves directly the contrary. Upon the whole
then, the meaning of the above extract is ob
viously this. It will be the office of that Prophet
to give precept after precept : in this case, there
fore, one of the following explanations must be
the true one. First, the Prophet here foretold
wiU give his precepts posterior to those of the
other Prophets ; which can apply to none but to

* The interpretation of the Shoreshira , agrees sufficiently
near with this.
t I can find nothing of the kind in any Hebrew Com
mentary that I have seen.

282
him, who is the seal of Prophecy. Secondly,
his precepts will be given successively ; that is,
aU his precepts will not be delivered at once, as
the Law of Moses was ; but successively, day
after day ; which was the case with the Koran :
for it was given in successive portions through
the space of twenty years at least.
The word "i''}}} (Ze-er) which occurs in the
latter part of the 10th verse signifies little. And
DB' (sham) means either there or then, referring
either to tirae or place. The meaning of the
passage then will be, one or other of the follow
ing. First, that the precepts and revelation of
this Prophet be given partly in one place, and
partly in another : or secondly, partly at one time,
and partly at another. And such was the revela
tion of the last Prophet, given partly at Mecca
and partly at Medina ; or, partly when he was at
Mecca, and partly when he was at Medina, hap-
penning, as it did, at different times, and in
different places.
The meaning of the next verse is particularly
clear; for, the language of Mohararaed, namely,
the Arabic, is entirely different frora the Hebrew,
and much more difficult in its structure. Besides,
it contains raany variations of declension, &c.
which are not to be found in the Hebrew ; and
hence it is, that the sense of any passage cannot
be made out from the raere situation of a word ;
for it will be further necessary to understand the

283
conjugations of verbs, the syntax, and the art of
rhetoric, before any one can be said properly to
understand it.
As to the declaration, that the religion of the
Prophet thus to be sent should be easy of per
forraance, we can attest that no religion has
yet been raade known which can at all be com
pared with Islamism, for the facility of its re
quirements. For in what country soever the
professors of it may be, they have it in their
power to perform its several rites, without being
restricted to any one place, or being encumbered
with certain provisions, as the Jews were ; for
they could not perform their services, but in
an appointed place in the Holy Land. Another
advantage of Islamism is, that it requires but
one pUgrimage to Mecca; and even this is not
expected from aU. But the pilgrimages of the
Jews were required to be performed three times
every year*, without any respect to the ability
or inability of persons to do sof . The devotions
of Islamisra too are appointed for such portions
of the day and night as do not interfere with the
hours of labour or of rest J. But tbe prayers of

* Deut. xvi. 16.
t Vows and other offerings, it is certain, could be offered
only in the Temple ; but it was not absolutely binding upon
all to keep the feast there. See Deut. xii. 21.
X The Mohammedans are coraraanded to pray five times
every day. 1. In the morning, according to some an hour, to

284
the Christians are held at midnight; and many
other such services they have, upon which it
would be tedious to enlarge.
The next passage, viz. " But they have no
desire to hear it. And since the word of God
has been given to them precept after precept,
they have been turned away, and are cast down —
depressed — broken — gone astray — and have been
taken," needs no explanation. That the JeWs
refused to receive or to bear the raessage of
Mohammed, and that they were consequently
despised, slain, and plundered by hira, is too well
known to need repetition here.
In the second place may be considered those
predictions which occur in the second section of
the prophecy of Isaiah, viz. '•yni il ^DriN ''p;^ ]n
piiT iib : N''2i'i'> umb dskId v^ inn '•nna ••lysa nmi
najb : )b^p y^ni ^''aw;; iib) Nt^'; iib) &c. , (Chap. xiii.
1, &c.) " Behold my servant whom I assist, my
chosen one, the approved of my soul. I will
give my revelation to him, which he shaU bring
forth as a law for the nations. He shall not
cry aloud; neither shall he acquire dignity* for
himself: neither shaU his voice be heard without.

to others half an hour before sun-rise. 2. A little after mid
day. 3. Some tirae between mid-day and sun-set. 4. An
hour, or, according to some, half an hour after sun-set.
5. Two hours at least after sun-set, before retiring to rest.
Ntf^ N7l. The Moola has taken the verb intransitively,
which will then give this sense.

285
He shaU not break that which is sraall, nor shall
he extinguish the half-burnt wick of cotton. In
righteousness shall he bring forth his law*. He
shaU not becorae faint, neither shall he flee,
untU he shall have established his law in the
earth. And for his bookf and laws shaU the
isles hope."
The learned araong the Jews have here
spared no pains, in endeavouring to make this
passage apply to any one rather than to Mo
hararaed; but, by the providence of God, they
have succeeded in nothing, but in betraying
their intentions to falsify the Scriptures : for the
truth is, it can apply to no one else. As to what
they have said on this passage, it is what they
have said on raany others ; but which cannot be
proved, viz. that this, and every other Prophet,
raust descend frora the IsraeUtes, and follow the
law of Moses ; and that any one differently
circumstanced is to be rejected. They seem not
to be aware, that it is expressly said of this
Prophet, that he shall give a law for the nations :
but, to give a law, and to follow the law of
another, are very different things. In the same
way may it be shewn, that this prediction cannot
apply to Jesus, who, as the Jews suppose, wiU
appear about the tirae of the resurrection. Por

JOStyD will by no means bear this sense.
¦)" m"nn7l wUl not bear this interpretation.

286
Jesus, according to both Jews and Christians,
was to follow the law of Moses. Sorae of the
learned, however, observing this, have applied
the prophecy to Cyrus, the idolatrous king who
succeeded Nebuchadnezzar in the sovereignty
of Babylon, and who sent the Jews back to the
land of Canaan. The impropriety of this appli
cation is certainly too apparent to need refutation.
No simpleton, one would think, could have been
so silly as to suppose, that the person here said
to be the chosen one of God, could possibly
raeani an idolater*. Of this kind, however, rauch
is to be found in the Coraraentaries, of which
we now take our leave, and return to the words
of the Prophet hiraself.
We say then, the prophecy under considera
tion cannot apply to Jesus, because it is said,
that this Prophet shall not flee untU he shall have
established his law in the earth ; which must
raean, that he shall fight for the faith, but which
cannot be said of Jesus. Besides, we shaU make
it appear hereafter, from the words of the Padre
himself, that the law of Jesus was not completed
tiU after his death ; and that this was then done
by the Apostles.
In the next verse it is said, that the isles

* The Moola, perhaps, was not aware that this same Cyrus
is mentioned by name in the 45th chapter of this prophecy,
and is there called the anointed of the Lord.

287
should hope for his book ; which shews that this
Prophet should be sent to aU. But Jesus was
sent only to the Jews ; and even the Christians
allow that he wrote no book. The passage there
fore clearly applies to Mohammed, who received
a new law and revelation which he brought forth
for all mankind. He was raoreover sent to all,
and he fought for the faith with both infidels
and heretics, nor ceased until he had established
his law in every part of the earth. He became
faint in no battle ; nor ever betook himself to
flight. He subdued the raost potent and warlike
Princes, and yet assumed no dignity whatever ;
but would sit on the ground or ride upon an ass,
or associate with the poor saints. His voice was
never lifted up ; and his law has pervaded the
utmost boundaries of the earth, and even the
islands of the sea.
Immediately after this occur sorae reproofs,
directed against the Israelites, and threatening
their chastiseraent. Isaiah is then addressed to
this effect. (Ib. v. 5.) "I am God who have called
thee in righteousness, I wUl strengthen thine
hands, and will preserve thee for a law to the
people, and for a light to the nations : — to open
the eyes of the blind, and to bring forth the slaves
from bondage, and to deliver the prisoners from
the dark prison. I am the God whose name is
Jehovah*. I give not glory to another, nor my

* In the text

288
praise to idols. The former things have come to
pass ; those which are yet to corae I foretel. Let
thera praise God. Let thera sing a new song,
and praise him from the corners of the earth,
even the seas, the islands, the deserts, the cities,
the houses, and the places which the children of
Kedar do inhabit." The text here is, nip Ifi^ri
^T^l. Thatis, "the inhabitants of Kedar, &c."
And those who inhabit the passages of the
mountains shall cry out from the tops of the hills
and heights, and shall give praise to God ; yea
his praise shall they teach among the islands."
After a few verses he proceeds (v. l6.) "I wiU
bring the blind by a way which they have not
known, and I will carry them by a highway which
they have not perceived. The dark places which
are before them will I enlighten ; and the crooked
way wUl I make a plain. These words which I
have spoken I will surely perform. Let all, there
fore, who make their refuge idolatry be ashamed
and confounded, and who say to the molten
images. Ye are our gods."
We now say, every one knows, that this
Kedar was the son of Ishmael, and his people,
the Arab nation. The meaning of the above
cited passage, then, is obviously this : that the
foundation, upon which the song and praise
should be established, whence the shouting and
praise should be proclaimed from the heights —

289
the crooked ways becorae a plain — the ways which
had before been unknown should be raade
straight — the law which should comprehend all
others, and prevail throughout the world, which
should reach to the islands and other parts of the
world, should receive its origin wholly from the
Arabs. And of this no candid enquirer will ask
for further proof. The prophecy, therefore, ap
plies to Mohammed the glory of Prophets, and to
the Arab nation, as every one must see*.
In another place (ib. v. 18, &c.) it is said,
" O congregation of those who are in safety,
blind and deaf, hear ye and see. There is none
bhnd and deaf like ray servant whom I have sent.
He is devoted and obedient. Whatsoever he sees
and hears, he believes that he neither perceives
nor fully understands. But it is the will of God,
through his righteousness, to magnify the Scrip
ture and to make it powerful."
We say. It appears from this, that the Prophet
and servant of God here mentioned, no less than
the people to whom he should be sent, was to be
illiterate and unable to read : and it is known to
all frora the Koran, that this is a true description
of Mohammed and of the people of his tiraes.

* It "must follow from this reasoning that a Prophet and
law must originate with every people of the earth ; for they
are all called upon to sing, just as much as the inhabitants of
Kedar are. T

290
The Prophet proceeds (v. 22. &c.). This
people is spoiled, plundered, and confounded :
their young men are concealed in houses : they
are spoiled and plundered : neither is there any
Saviour for them : there is no one to mediate
for thera. Who among you is able to hear this,
to incUne his ear, and at last to obey?
We remark, the plunder and destruction to
which the Jews were subjected at the rise of
Islamisra is recorded in every history, and ac
knowledged by every tongue. The prediction
that no one would take upon hiraself the office of
mediator was literaUy fulfilled, when the Jews of
the tribe of Koreida were put to death. For after
they had violated a compact which they had made
with Mohammed, and had joined those infidels
and Jews who attacked Medina, they were sur
rounded and overcome by hira, and afterwards con
demned to death. Upon this they requested that
the opinion of Saad might be taken, with whom
they had formerly had a confederacy, supposing
that he would, on this account, intercede for them.
To this Mohammed assented, and sent for Saad,
who, upon his arrival, instead of interceding for
thera, confirmed the sentence of the Prophet,
and they were every one slain.* And thus was the
prediction of Isaiah literally fulfiUed.
The raeaning of the concluding sentence,
* Ann. Moslem. Vol. I. p. 113.

291
viz. '' W-ho wiU at last obey ?" is the sarae with
the forraer part of the prophecy, where it has
been said, " The former things have come to
pass : those which are to come I foretell to you.
The learned Jews here say, that by the last
Elias is meant, who is to be sent to them before
the end of all things ; which is language without
a meaning: for who can suppose that Elias is
thus to be obeyed ?*
In the same prophecy we have also the fol
lowing prediction (chap. xlv. v. 22. &c.) "'bN"!i:3
V"!N"''D3N-'?3 IVt^jni, &c. to the end. That is,
" Look unto me, that ye may be saved all ye in
habitants of the earth ; for I am God, and there
is no other. I have sworn by myself, the word
has gone forth of my mouth in righteousness, and
shaU not return, that to me every knee shall bow,
and by me every tongue shaU swear."
The raeaning of this verse is, I will cause it
so to corae to pass, that all the inhabitants of the
earth shall do rae service ; and besides rae they
shaU raention no other God ; neither bear him in
their meraory, nor swear by his name. But, as
this declaration faUed of producing assurance, it
was confirmed by an oath, saying, this word is
true, it shaU not return unto me, but shall cer
tainly corae to pass. Now every one knows, that
to serve God by bowing the knee has taken place
* I find no Jewish commentator who says any thing of the
kind. T 2

292
at no tirae, and in np reUgion but in that of Mo
hammed *. Again, when it is said that "every
knee shall bow," it appears that this Prophet was
to be sent to aU mankind. And there can be no
doubt that, excepting Mohararaed, no Prophet has
yet made a claim to this effect.
Again, when it is said, " By rae every tongue
shall swear," the thing raeant obviously is, the dis
pensation of Mohararaed : for, in his law, it is
absolutely forbidden to swear by any thing but
God himself, not excepting the Revelation, the
Prophets, and others of the elect.
If it be replied however, that in this passage
it is said, that every knee shaU bow in the service
of God, and that every tongue shall swear by
his name, but that^bis has not yet corae to pass,
with respect to the revelation of Moharamed ; and
that all mankind have not yet received his re
ligion. We answer ; It is true that Mohammed
has made this promise ; but he has also said,
that it shall not come to pass tiU the latter days.
-Besides, there could be no necessity, that this
should take place upon the first promulgation of
his law. And, since every particle of his law is
now just what it was in his own tiraes, it has
been believed that, in this respect, it is sirailar to
the Pentateuch, in which it is said, that God gave
a proraise to Abrahara, viz. that his posterity
should possess all the land frora the river Nile
*. It certainly is not necessary to prove the falsehood of this.

293
to the banks of the Euphrates. This, however,
did not take place till many years after the death
of Moses, when the IsraeUtes, after rauch diffi
culty, took possession of Canaan under Joshua.
And, even then, they did not possess more than
a half of what had been proraised ; and this
they soon lost. Hence it is, that the Jews, to
this day, believe themselves to be the heirs of
Abraham, and the real proprietors of the land
of Canaan. In this case, God certainly gave
a promise in the law, which has not yet been
realized ; and which, the learned Jews say, shall
be fulfiUed in the days of Messiah ; just as Mo
hammed has said his shaU when his Vicegerent*
shaU appear.
In the religion of Mohammed there seem
to be some evidences of the truth of this ; for,
day after day, new converts are made in vast
numbers to the faith of Islamism, from botb in
fidels and heretics : nor has it ever happened,
except in a very few instances, when sorae city
or territory professing Islamism has become de
pendant, that any one has becorae an idolater.
But, it is raatter for thankfulness, that the pro
gress raade in Islamisra is contrary to that of
every other reUgion : for those territories which
* This, as it has already been noticed, is to be the Imam
Mehdi, who is to appear near the last day, when Jesus is to
descend from heaven, and all the world to receive the faith of
Mohammed.

294
were four, five, or more generations ago, in the
hands of either the Jews or the Christians, are
now fiUed with a population professing the re
ligion of Mohararaed.
The meaning of this passage, however, might
be, that his law requires all who serve him to
bow the knee ; which would not necessarily imply
that aU men should receive his law ; but only,
that his law, contrary to those of other Prophets,
who were sent to sorae particular tribe or nation,
should be intended for aU.
In the next place, we come to the passages
occurring in the 43d chapter of the sarae pro
phecy, which will confirm the interpretations of
those already adduced. A few verses from the
beginning the Prophet proceeds thus : (v. 8.)
" I will bring forth two nations, the blind which
have eyes, and the deaf which have ears. All
people shall be assembled together, and they
shall gather the nations together. Who among
them shall make known these things ? Who
shall cause them to hear the former things? Let
them give their testimony; let them declare the
truth ; yea, let them hear and affirm that it is
true. Ye are my witnesses, saith God, and so
is my servant whom I have chosen. Know there
fore and believe in me, and consider that 1 am
Jehovah. Before me there was no great one,
neither shall there be hereafter. I am God, and
besides me there is no Saviour. I have made

29.^
known, and I have saved, and I have declared,
and there is no stranger among you. Ye are
my witnesses, saith God, that I am great."
We now say, by this prophecy is confirmed
what has already been said upon that beginning
with '''^2^ in (Behold my servant, chap. xiii. 1.
&c.) Besides, it contains a command to the
children of Israel, that they should give their
testimony to the mission of the chosen servant
who should thus be sent. And that they should
confess, when he appeared, that this is the very
Prophet, who had been foretold by the ancient
Prophets ; of whom they had received intimation,
and who was to be sent to all. And indeed, the
whole of this chapter, as weU as those which
precede and follow it, nay, the whole prophecy
of Isaiah, contains similar predictions, together
with prohibitions, that the Israelites should not
follow idols. And further, it must appear to every
one, who considers these extracts, that God has,
of his infinite mercies to his servants, commis
sioned the forraer Prophets to caution men, that
they should ever be attentive to the raission of this
last great Prophet. Besides, every inteUigent
person raust see, that it is requisite for the ex
hibition of such raercy, that this Prophet should
be so described, that people might, upon his ap
pearance, know him to be the person who had
thus been promised, and accordingly, bear testi
mony to his mission.

296
Now the descriptions given in the ancient
prophecies are these, I will put ray words into
his raouth, — he shaU foreteU future events; nor
shall there be any thing like falsehood in his deckr
rations, — he shaU be descended frora the children
of Abraham, and from the brethren of Isaac, — he
shall draw the sword and fight for the faith, — he
shall neither turn his back nor flee from the ene
my, until he shall have established his law among
men, — his disposition shall be that of kindness and
courteousness to all, and the like ; but nothing to
the contrary.
There can be no doubt, we believe, that these
descriptions cannot apply to Jesus, although a few,
cited by the Padre, which will hereafter be noticed,
do : for all allow, that Jesus was not sent to all;
and even our opponent himself, that he brought
no written revelatipn from God. The Gospels now
in the hands of the Christians, were not written
tiU after his death, when the Holy Ghost, accord
ing to the Christians, is said to have descended
and inspired the Apostles for, this purpose. Besides,
he never drew sword or fought for the faith :
nor did he establish any new law among mankind ;
for he spoke of none but the law of Moses. Again,
he was not a son of the brethren of Isaac, but was,
by the mother's side, descended lineally from Isaac.
Nor is there any one, if you except Mohammed,
to whom these descriptions will apply. For every
serious enquirer after the truth, therefore, the fore-

297
going extracts wUl be abundantly sufficient; ^nd
these wUl, at the same time, serve to shew, that
the Padre's assertions are false, and that, in reality,
he is not raaking enquiry on the subject of
religion. We do not deny, however, that there are
several passages in the Scriptures relating to
Jesus ; but we say, that two persons have been
predicted, and that the prophecies do not relate
to Jesus alone. Hence will appear the sin of the
Jews and others, who have concealed that testi
mony, upon which the ancient Prophets, in their
days, dwelt as particularly necessary to be given ;
and further, that both Jews and Christians have
concealed and denied it. The Padre himself
allows, that the Jews did this, with respect to
Jesus : but we say, when it has once been shewn,
that any set of men have wUlingly and wittingly
kept back the truth, there can be no doubt, that
the same persons would not hesitate to alter certain
descriptions, as formerly given in the Scriptures.
And when the Padre has confessed this of the
Jews, with respect to Jesus, why can he not also
allow their further perfidy and impiety with respect
to Mohararaed ? There can be nothing more plain,
in our estimation, than that any one, who wiU
conceal the truth, would make no scruple whatever
to alter or erase a few passages, where it is in
his power to do so ; particularly when this would
save hira the trouble of having recourse to distorted

298
interpretations. It is certain, however, that it is
now no longer in their power thus to corrupt or
erase any parts of the Scripture; and hence, they
have found it necessary to have recourse to weak
and far-fetched interpretations, in order to obviate
the objections which raight arise respecting Jesus
and Mohammed ; and to preclude the possibUity
of enquiry into the cause, why their ancestors
refused to bear testimony to the missions of these
Prophets, With respect to what has been said by the
Padre, (p. 102), that if any one affirm that the
Scriptures have been corrupted, it is incumbent
on him to shew, "by whom, by what means, and
for what end, such corruptions have been made :"
We answer; those very persons who have corrupted
the text in passages relating to Jesus, and where
they had it not in their power to do so, have
explained away the meaning, and thus substituted
falsehood for truth, are the same who have cor
rupted the Scriptures in other places. And, as
to the question, " by what raeans have they done
this ?" we say; both at the same time, and by the
same means, that the Jews corrupted the Scriptures
in one case, have they corrupted them in another.
Whatever the Padre says on this head, respecting
the Jewish doctors, and of their corrupting the
text, or explaining away its meaning, in the case
of Jesus, we say the sarae in that of Moharamed;
because, in the first case, their act affects the

299
Prophet of the Christians. We now leave both
the prejudiced and unprejudiced enquirer to him
self, having selected as much from the Scriptures
as wiU enable any candid person to discriminate
between truth and falsehood.
There, are however, innumerable other predic
tions in the ancient prophecies to the same effect ;
and lest those already given should not suffice,
we wiU add a few more, in order to shew, that
the sole object of those revelations has ever been,
to inform and to keep men in mind of the mission
of the last Prophet, and nothing else. In the fifty-
first chapter, then, of Isaiah's prophecy, (v. 4.)
we have the following passage : i!2}} "hii 'iTEypn
"iiN^ ''lasit'Q!) ii)ir) ""riND n"i"in ••a ^T]^n "hii •'P^n'?^
^^hw] D1DJ? ^f\n •'Vt?'! N^^ •'pi^i 1115 ¦ : v^^l^:? °''^y
ll^bn;;^. ^i^lV'^N"! 'I'l?. Q'":*' "bii ¦ That is, "Give
ear to me, O my people, and let my nation hear
me ; for a book of regulation shall go forth from
me. My law wiU I establish for a light to the
people. My righteousness is near to be revealed,
even ray salvation : and by the strength of ray
arra shaU the nations fulfil my law : For in me
shaU the nations hope, and for the strength of
ray arra shall they wait."
Rashi, a very respectable Jewish Commentator,
has shewn, that by the word n-jW * (law) is meant
* Inthe MS. ,.^^1 ,U^ jsUS &c. As the Hebrew extracts,
given in the MS. in Persian characters, are full of mistakes, I take

300
a book which is given for prophecy. He has
also shewn, that all these wonders shall come to
pass, and that what has been here promised, was
all fulfilled in ihe tiraes of Safa*. The passage
in Zephaniah, however, to which he alludes, wiU
be hereafter adduced, f Aben Ezra also, who is
a Commentator of great repute among the Jews,
has said, that what is here predicted was fulfilled
in Hezekiah, who is also mentioned in the pro
phecy )pb Ip (that is, 'line upon line,' Isaiah,
ch. xxviii. 10. &c.) But we have already seen
what the scope of that prophecy is, (p. 280.)

I take for granted that this is one. The comment of Rashi
on the passage is, Nin n~)in •'N^13 nil. "The words
of the Prophets are (a part of), the law, or miD .
* In the MS. jjj ULj jj^ ci^j j'i f*J • Rashi in his
Comment on this passage cites Zephaniah, ch. ii. v. 9- llSn^
mm nSty Dn"? "I wlU tum to them a pure language.
The word nSt^ Safa, which signifies lip, the Moola has taken
as a proper name, or rather as a title of Mohammed, which
is the only way I can account for what he has said.
t I can find nothing of this kind in the Commentary of
Aben Ezra on this passage; but on Isaiah, ch. xxviii. v. l6, 17,
in the latter of which the word lp occurs, it is said : 'i^DtWI
ID"' ''3:in -)DNty -)iiV3 D'':nn rbpwn\ ip "jy bt^D i-n
: in'iptn b}} b\nQ T)i by pNn ij DnoiN ty^i pN ivsi
that is, V. 27- "I wiU also lay, &c." that is, "to the line and
to the Builder's plummet" by way of parable ; because it had
before been said (v. 16.) "Behold I lay in Zion a stone."
Sorae say, therefore, that the stone here spoken of, by way
of parable, means Hezekiah. — No one, however, so far as
I have seen, has supposed that either lp (a line) or nSttf
(a lip) is to be understood as meaning a person.

301

SECTION VI.
On certain Passages occuring in tHE Book of Zephaniah.
It should be borne in mind that Zephaniah
was a Prophet of the house of David, who lived
during the latter times of the first temple. His
book is but a short one, and it contains only three
chapters, which are filled with the predictions of
what should happen to the Jews : namely, of their
overthrow, captivity, and return to Jerusalem : —
of Jerusalem being again inhabited, — and of the
great kings who are also mentioned in the book
^of Daniel. In the third chapter of this book we
have a passage (v. 8.) which may be thus trans
lated. " Because of the assembling of all nations
on account of my law, I will set aside all kings,
by pouring out my anger upon thera, and the heat
of ray fury shaU consume the whole earth." After
this it is said, &c. Q'^Qy-bii "^snN tN"''3. That is,
" I will bring to the nations a pure lip, that all
may call upon the name of God, and serve him
in one way*." Frora this passage it appears
clearly, that this f Prophet should be the greatest

* MS. i^jj i^Jjj which should probably be fjii cJuo
with one shoulder, as in the margin of our Bibles, the Hebrew
word being D^tf.
t I must confess I can see no intiraation of the mission of
any Prophet whatever in this passage.

.302
of all, and that he should be sent to all mankind.
The same intimations are given still more in detaU
in the book of Daniel. SECTION VII.
* On the Revelation of the Hebrew Child.
Op this there are two accounts, the first of
which respects his history, which is as follows:

* In the first volume of the Bibliotheca Hebraea of Wolfius,
p. 67, we have the following notice of this prophecy:
Dn3S "Il nSffip ipn: nN^lJ . H. e. prophetia Nachmanis,
Ketupha fiii Pinchas, qui vix natus vatem egit, statimque
iterum obiit, explicata, ex qua locum Schalscheleth Hakkabbala,
p. 46. a sq. Vide de hac prophetia Schalscheleth Hakkabbala,
p. 46, &c. The passage alluded to is this : nDT 1 n3!i?2 ''3
yo'n Dn3S '-) n'-n • •'^ty n'-i ]2-)Hb d'^^k; "nn iddi n"i'':ii'?
r^'^pyt \nni mion nni dj n^^ab ^nn )b ^-l'>1 tynpi br\:
n2T'-in'? 'r mnn -mm D^ip^ nny^i i-iim u^Dnb I'^'psnii
si3ni -pn: miN-ip-'i -\\}2n nt ib):i---- r)2vn ^ram
pm npn iNip D^ii;ni----mNbs -ii-it> ^'•nnn i^w
DiJtir "it ]1 na-) Q)}')2 -123 JDl nSIDp &c. Thatis, "For
in the year 4345 of the creation, and about 405 after the
destruction of the second temple, lived Rabbi Phineas, a most
pious and holy man. His wife, whose name was Rachel, was
also very pious, but she had no child. On this account they
offered up their prayers to the Almighty, who heard them,
for Rachel became pregnant, and in the seventh month of ges
tation, and on the fifth day of the week was this child born ;
and they called hira Nahman. As soon as he was born he
fell down, and began to say strange things, &c. And people
CaUed hira Nahraan Ketupha of Kafar Carham. He died at
the age of 12 years." None of the prophecies, however,
presently

SOS
A certain learned and pious Israelite named
Phineas had a wife whose name was Rachel.
She was very infirra, exceedingly pious and obe
dient, and withal, extreraely beautiful. Her con
stant eraployraent was prayer to God that he
would grant her a son ; and, in this her cries
and tears were incessant. Il once happened that
Phineas overheard the cries and suppUcations of
his wife ; and, being rauch aff'ected with the cir
cumstance, he joined her in raaking his petitions
for a son. Their prayer was heard, and Rachel
was soon observed to be pregnant. After six
months' gestation, a chUd of perfect form and
beauty was ushered into the world, which hap
pened on Thursday the first day of October, in
the 420th year frora the destruction of the second
teraple. From this tirae to the birth of Mohammed
was a period of four and thirty years*. This
presently to be noticed, are to be found in the Schalsche
leth Hakkabbala, nor in any Rabbinical book that has hitherto
fallen in my way. I raust give thera, therefore, as they
occur in the Persian text.
* If we here take 420-)-34 we have 454 for the nuraber of
years frora the destruction of Jerusalem to the birth of Moham
med. According to Abulfeda, (Ann. Mos. vol. I. p. 69,)
Moharamed was, at the flight from Mecca, in his 54th year.
Therefore 454 -|- 54= 508. But according to Abulfeda ibid.
From the destruction of the second teraple to the flight of
Mohammed 558 years had elapsed. In the above account,
therefore, there must be a deficiency of 50 years. According
to the Schalscheleth Hakkabbala above cited, this child was born
in the 405th year from the destruction of Jerusalem. How
to reconcile these discrepancies I know not.

SOI
child was called Nahraan, who, as soon as he
was born, feU down and worshipped. When he
had lifted up his head, he said. Above this fir
mament of the heavens which ye see, there are
nine hundred and fifty-five others. Above those
is the firmament of living creatures. Above these
is there a high throne, and above this is there
a throne of consuming fire. The attendants,
moreover, upon this throne, no less than the
throne itself, consist entirely of fire. When
Phineas had heard this from the child, he gave
him a strict charge to speak no more: — Be silent,
said he, the child became sUent accordingly, and,
until he had attained his twelfth year, he spoke
no more.
Grief and lamentation was now once more
the lot of Rachel. Would to God, cried she, we
had had no son ! for he is at last become speech
less and dumb. It one day happened that Phineas,
returning from his school, entered his house; his
wife, as it was her custom, waited on him, and
washed his feet. On this occasion she had brought
her child with her, and soon began to solicit her
husband, with the greatest earnestness, that he
would beseech the Almighty, either to restore the
child to his speech, or take him from them. Phi
neas replied, you are desirous then that Nahraan
should be restored to speech; but when he is, he
will utter such things as will amaze and terrify
every one. Rachel replied. Pray then that he

305
may be restored; but that when he is, he may
utter none but dark and eUiptical sentences. Phi
neas placed his mouth upon the mouth of Nahman,
and conjured him, that he should speak nothing
but what was so elliptical as not to be understood
untU it should be fulfiUed ; and, upon this condi
tion, he allowed him to speak. When the child
carae to his speech he pronounced five prophecies,
arranged according to the letters of the alphabet,
all of which related to future events. He also
foretold that his parents should bury bim with
their own hands, which carae to pass ; for, after
a short time, he died, and was buried by them
in one of the villages in the neighbourhood of
Jerusalera, which is called Caphara Karara,* in
the place wherein forty learned raen of the Jews
had forraerly been interred.
We now say, it appears frora the context of
these prophecies, ihat the object of this child was
to predict the coraing of Mohararaed, and parti
cularly to describe hira ; and further, to give inti
mations of what should corae to pass frora the
tirae of his appearing to that of his vicegerent,
and of the descent of Jesus the son f of Mary,

* *cj fi in the MS. but according to the Schalscheleth
Hakkabbala DV"13 1SD .
t In the MS. »j .^ J -ujJs. which should be ^uXc
u

306
and of the resurrection of the dead. But, as it
was not adviseable that these things should be
thus made known, Phineas forbade his proceed
ing further. Many of his predictions, it is true,
are not yet understood, yet enough has been
made out, to enable any unprejudiced person
to corae to the conclusion, that they relate to the
coming of Mohammed. Now, had the learned
among the Jews given this book the consideration
which it deserves, and had not had recourse to
far-fetched interpretations, as it has been their
practice in other books, they raust inevitably
have abandoned the reUgion of their forefathers,
and embraced that of Mohammed. But, as no
such meaning as that which suited their preju
dices, could be extracted from the context, their
next effort was to conceal the book; and, in this
they succeeded to such a degree, that not so much
as a trace of it could any where be found. The
object of which was, that people in general should
not, from their usual candour in such matters,
become acquainted with its contents, and desert
their party ; or, that others, already in possession
of the truth, should not adduce it in their argu
ments against them. But, as' the affairs of the
world are regulated by another, a copy of this
revelation was so preserved by the guardianship
of the Alraighty, as to be made the means of pre
serving the followers of the truth. For, a short
tirae ago, a Jewish book, entitled 'Confirraation

307
and Object,' {Xj^'Loj iif]j), was carried to a print
ing office* for the purpose of being printed. The
manuscript of the above-raentioned work was con
tained in the sarae volume, and was printed with it,
in consequence of the attestation of the learned
respecting it. For it is one of the rules of the
printing office, that, until a book be found to be
correct, and the learned have given a written attes
tation as to its accuracy, truth, and authenticity,
it is not aUowed to be printed.
When this book, therefore, had passed through
the press, it so happened that one of the copies got
as far as the city of Yezd, and there feU into the
hands of the Moola Mohararaed Ismael, who was
one of the raost learned men of his time. Indeed,
from the consideration of the exceeding great
accuracy and subtlety of his works, there can be
no doubt, that he was the most accomplished and
most learned of both ancient and modern times.
After the Moola had spent much tirae and labour
upon this work, he succeeded so far in discovering
a great part of its meaning, as to leave no doubt
on the mind of any, that his interpretations were
accurate. The drift of the remaining part still

* lUU- k— -J liij literally, a mould-house; because, the letters
used in printing are cast in moulds. Whether the Jews have
printing offices in Persia, I know not. It is certain that they
have at Constantinople, and this book, of the title and con
tents of which I have no other means of information, might
have been printed there. V 2

308
remained undiscovered. After him, his distin
guished son Moola Haji Baba, who was also one
of the most learned men of his day, spent much
time in the investigation of this book; the result
was, the interpretation of many of the hitherto
unintelligible passages ; and, upon the whole,
from the conjoint efforts of both, raany of the
invaluable declarations of this book were brought
to light ; and these learned men theraselves re
ceived additional confirmation in the truth of
Mohammed's religion.
The order of the book is this : In the first
prophecy, the letter A takes the precedence : that
is, it begins with A. The second with B. The
third with G, and so on to the end of the alpha
bet.* In the second, the order is inverted; that
is, it begins with the letter T, and so proceeding
through the alphabet, does not reach the letter A,
because some verses are wanting. The third,
fourth, and fifth prophecies, proceed in the same
order with the first. And it is probable, that the
second was once complete, but that sorae of the
verses have, by some means, been lost; which, it
is also probable, were more clear, on the missions
of Mohammed and Jesus, than those which now
remain.

* The order of the Hebrew alphabet is here observed.

309

The second account of the Revelation of the Hebrew
Child, which is known among the Jews by the Prophecy
of Hillel.
This prophecy contains predictions (beginning
in order) with aU the letters of the alphabet frora
A to T. The first of these is this : ' A tribe and
a people shaU corae, who shall put in motion, and
shaH reraove frora their places, all people. (Much)
destruction shall be brought about by the hand
of the son of a slave girl.'
We remark, nothing can be more clear than
that this relates to the rise of Islamisra. The
object of the passage, naraely, ''They shall put
in motion, and remove frora their places, all peo
ple," is this : that before the mission of Mohara
raed, there was no Prophet sent, who could be
said to be coraraissioned to all, and who could
reraove all people frora their places : for, if we
except the Israelites, who were the chosen people
of God, and who had been more highly favored by
him, than any other, there was no people who had
received a revelation. Prophets, or a published law.
They were all in the situation of brute beasts.
The human inteUect had hitherto suggested to
them nothing as to the origin or end of things.
But when they had arrived to such a state of
proficiency, as to be able to comprehend sorae
thing of the nature of spiritual things, and were
capable of being charged with the divine com
mands, the great Disposer of events commissioned

310
the last Prophet to all mankind, designating his
office by the declaration, " We have not sent thee
otherwise than unto raankind in general." * So
that he should call every one, without exception,
to the true religion; and, at the sarae tirae, ad-
raonish thera of the day of judgraent, and of the
things which should then come to pass.
Now, there can be no doubt, that the mission
of Mohararaed was not like that of Abrahara, which
was confined to the people of Niniveh, f nor to
that of Moses or Jesus, who were sent to none
but the children of Israel. The meaning, there
fore, of the passage, "They shall put in motion,
and remove all people from their places,' is this;
that Mohararaed should, by his divine teaching,
force all people out from their places of ignorance,
idolatry, and error, and bring them into the high
way of knowledge; nor should there one individual
remain, who should not be moved and impeUed
towards the truth, although there should be some
in possession of the truth in his tiraes.
The word 1^Ij1j^^£i,J which is here rendered
* Sale's Koran, Vol. II. p. 280.
¦f This is contrary to the account given in the Rauzat
Assafa, for there Abraham is said to have converted many
to the true faith in Babylon. The office of Jonah seeras here
to have been assigned by raistake to Abrahara.
J As I have not the Hebrew original at hand, I think it
would be time thrown away to make any conjectures on this,
or any of the passages to be noticed hereafter, as cited from
these prophecies.

311
destruction, is so translated in conformity with the
interpretations of the Jews. It coraes, however,
very near the raeaning of the Arabic word fXi>,
which also raeans destruction. From this passage
it plainly appears, that at the rise of Islamisra
there should be much destruction among the
people of those tiraes, on account of the resistance
which should be manifested to the cause of Mo
hammed : which indeed took place, with the tribes
of Chaibar, Nodair, Coraida, and Cainocai, who
were aU Jews. * All the kings, moreover, of Persia,
Greece, Turkey, and other places, were entirely
subdued by the followers of Mohammed, just as
it had been predicted by the prophet Daniel.
Many of the cities, too, belonging to thera, were
entirely destroyed, and their temples overthrown.
The cupola of the palace of Cosroe, we know,
feU down, upon the birth-night of Mohararaed;
and the mansions of great and splendid princes
were destroyed by his few assistants and com
panions. Sorae of the learned among the Jews, how
ever, of the present day, translate the word I^IjUaa
by silence ; and, indeed, it is possible this may be
the primary meaning of it, that is, it might mean
the taking away of the contention and dispute.

* For an account of the overthrow of these Jews, see
Abulfeda's Annales Moslemici, Vol. I. pp. S6. 102. 110.
130.

312
which every where prevailed before the rise of
Islamisra; for, in the times of idolatry, every tribe
and famUy were engaged with each other in per
petual dispute and strife. The circumstances of
the tribes of Aus, Chazraj *, Coraida, and Nodair,
are in the mouths of all ; they are also comraemo-
rated in the national poetry of the Arabs. But,
upon the appearance of Mohammed, these con
tentions were laid aside ; the flame, which had
hitherto administered to popular discontent, was
effectually put out. The great Disposer of events,
moreover, so cemented the hearts of all to each
other, that they seemed to be brothers of one great
family. The passage raay also allude to the silence to
which the greatest of prophets had thus been
reduced : for such is the degree of exceUence to
which his precepts lay claim, whether considered
fundamentally or derivatively, that the most expe
rienced would not so much as venture to suggest
any thing like their equal. Hence have the most
inteUigent been reduced to silence, when brought
into a situation to contemplate the greatness of
his dignity and knowledge.
Of the meaning of this passage : viz. " By
the hand of the son of a slave girl," there can
be no doubt ; for every one knows, that Moham
med was one of the descendants of Ishmael, who
* Tribes who inhabited Mecca.

313
was the son of Hagar the slave girl of Sarah.
It is clear, therefore, that the whole of this pas
sage relates to the last prophet.
Passages beginning with the letter <_> . B.
. liaj ^jxAbj ]A>] ¦ \=- ij).j]x>- \if iAi,'iy3 '^3 ^W
Our Moola Haji Baba has said, that he has
not found the word liJ in any Hebrew book,
nor was it to be found in the Hebrew Dictionary,
which was in his possession, — that his father had
translated it by forgetfulness, and that in sorae
translations it was made to signify to dig or root
out. In a Persian translation, made by one of
the Jewish doctors, it is made equivalent to
destroy. And, whenever it means either to dig
and root out, or to destroy, the raeaning is the
sarae with that already given under the letter A.
For then the sense wUl be, he shall desolate
the world, or, he shall remove it from its place.
But, if it be rendered by forgetfulness, it will
agree exceedingly well with the context of the
following verse, in which the word ^J),'iy¦ is trans
lated by jJUJk.s.-T! (bichandanad) for the root
^^jjoIjos- * ehandanidan raeans to remove, to
affright, and to dig or root out from any place.

* This word does not occur in Richardson's Dictionary,
nor in the Boorhani Katia printed at Calcutta.

314
The meaning of the word ltf*(Karsha) is to
drive away, or to a distance, as given in the
Shoreshira (D''ai"lty), and as it occurs in the Pen
tateuch. Upon the whole then, the meaning of
these two verses will be, that this son of a female
slave shall forget the world, and every thing,
beside God, and especially worldly wealth. He
shall stiraulate and irapel raen to seek God, but
shall remove the world far from himself, just as
it is related in the traditions of his iUustrious
house; namely, that when Gabriel brought the
keys of all worldly wealth to him, with the mes
sage, that to accept of these would by no means
diminish his dignity; notwithstanding this he
refused to accept of them, and said, I desire
no such thing. For his law, is, we know, founded
upon the necessity of piety and abstinence in this
world. The raeaning of the last two verses is
this : he shall regulate tyrants, he shall break and
overturn them. The meaning of which is too
clearly applicable to the person of Mohararaed,
to stand in need of any explanation or testimony,
as to its propriety.
The above-mentioned Moola has said, that of
the verses beginning with the 3d, 4th, 5th, Sth,
and 7th letters of the alphabet, he had not hitherto
been able to discover the meaning. In that begin
ning with the Sth, aUusion is probably made to those

* Probably t^lJ .

315
who were concerned in the elephant-war against
the temple at Mecca. For the meaning of them
appears to be probably this : They shall bring
an animal to destroy the holy house ; but he shall
refuse to do so, and shall not destroy it.* The
verses beginning with the gth, I Oth, and 20th
letters, also reraain unexplained.
The letter L,
• l^ iff^^ fij\ ^je ^'^^ ^\ax^j Ubi i^jXjA
That is, " On account of the breaking of that
door, which might have been closed, no one raay,
by coraing, arrive with a reraedy, so that a king
shaU grow up."
Our Moola Haji Baba has said, that it is pro
bable these passages allude to the destruction of
the teraple at Mecca, as recorded in the history
entitled the Garden of Purity, ( U-all lijj ), for
this temple was destroyed before the birth of
Mohammed, and rebuilt five and thirty years
afterwards, f
It is the opinion of the author, that this
relates to the breaking of the wall of the teraple
* For an account of this expedition, and of its miraculous
and fatal termination, see Sale's notes on the 105th chapter of
the Alcoran. Maracci's Koran, p. 822. Spec. Hist. Arab. pp.
491. 571- &c.
t The account is found in the second volurae, under this
date.

316
at Mecca, and to the entering in of Fatima
the daughter of Asad, who was the mother of
AU ; for to Ali is the name of king and com
mander exclusively given ; nor is that of cora
mander of the faithful applicable to any one else.
The breaking of the door, raay allude to the
breaking through of the wall. And, that no re
medy may have arrived, may allude to the cir
cumstances of Fatima ; for every one knows, that
remedies are used by women in the time of child
birth. But as no one was acquainted with her
case, no one thought of administering the usual
remedies. When it is said a king shall grow up,
allusion is made to the birth of Ali : for the title of
king ofthe region, and of commander, is, as every
one knows, always given to him.
The letter M.
, \fAi j_5«j,t>b jis ^-f^j V.V ^1 V.^ '^'?•^
That is to say, Mohararaed the great, the
potent, the powerful, who becarae the desire of
wood, that he raight subdue that which exists, and
be aU.* The translator above-mentioned has said, that
the word lb (baya) is, in his copy, written with
* It is hoped the reader will excuse, in this and similar
passages, the blind translation of a blind original.

317
an (a) a, although he has translated it by desire.
It might formerly have been properly written with
an ain (y), but, as there are many changes of
this kind in the Hebrew language, and as the
Jews are bound by no laws of orthography, they
have acquiesced in this translation. If, however,
the word was originally written with an a (a),
and has undergone no change, the meaning of it
certainly remains yet to be made out. As to the
word \AAi (kalilia), it occurs in the sense of the
whole, all ,• also, the best of all ; also, a crown,
in which sense it is synonymous with JAi] (AkIU).
Each of these meanings have occurred to the
learned among the Jews, who have asked ; Why
have people called Mohararaed a king, and not
a prophet, apostle, or the like? since it is well
known that he was no prophet. This, however,
is extremely erroneous ; for it is often found in
the writings of the prophets, that the prophets
themselves are styled kings. In the book of
Deuteronomy, for example, in the 33d section,
(that is, chap, xxxiii. 5.), Moses is called a king;
and of this kind many others might be named.
If, however, an objector has any doubt, let hira
enquire. It is probable that the words b^ xajs^ (Mohara
med Kaya) should be considered as the subject-
matter of the discourse, and to which the fol
lowing context should be referred. The meaning
of the verse, however, on any supposition, wiU be.

318
that Mohammed is made to be the desire of wood,
which is a title expressive of his goodness, and of
his peaceable disposition ; for, in the Hebrew,
the word wood is known to designate a person of
a peaceable disposition. In the Pentateuch,* for
instance, it is said, that when Moses sent the spies
into the land of Canaan, and gave thera a charge
to enquire whether there was any wood to be
found there, the learned have said, that the mean
ing is, they were to inquire whether there was
any good in that land or not. Others have said,
they were to inquire whether there was a good
man there or not.
By subduing that which exists is meant, the
overthrow of the religions and ceremonies which
took place at the time of Mohamraed's mission.
The declaration of his being all alludes to his
universal raission. It has also another meaning,
derived from the principles of mysticism ; for the
mystics say, that a perfect raan, and one who has
arrived at the utmost limit of perfection, may be
said to be the whole world.
The letter N.
i.Auu~- ]jll>j ItUaJi iXiiXXc Ux« ijoi c:.,.»ujjjjl!a.c xii] yJ
.]Ak^]j \AA,
When he shall arrive, he shall give light. He
shall also come for a sign ofthe resurrection. He

* Numb. xiii. 20.

319
shall be a warrior, having come forth from the
potter's clay.
The passage, ' When he shall arrive, he shaU
give light, is decisive against those who deny the
mission of Mohammed : for no land is enUshtened
but by the light of (his) revelation : ignorance and
error being darkness, and not light. The raeaning
of the next passage is clear, for, to have corae for a
sign ofthe resurrection shews, that he was to be the
last prophet. Or, the meaning might be this, that
he should preach on the resurrection, which, it is
weU known, was peculiar to Mohammed. That he
should be a warrior, and fight for the faith, needs
no explanation. The last passage relates to Mo
hammed's being of Arabian extract, and points to
the place in the book of Daniel, where he speaks
of the image, (chap. iL 31. &c.), and where the
learned have shewn, that the phrase nyip fpu
(v. 41. miry clay), relates to the Arabs.*

* It is true that both Saadias Haggaon and Aben Ezra
so apply it. The words of Saadias are 7ni3 Hptn D^^^<
•tyirtD ^XyDiyi Edom is as strong as iron; but Ishmael
(that is, the Arab nation) is as a potsherd. Aben Ezra says,
•ni?Dn niTQi no'^m 'jKvotyi nty Dn 'nvi:iNi The toes
are the princes of Ishmael, whose kingdom is in both the East
and West.

320
The letter S.
, \^ <u*Ai (jAi \^uji f.jf^^j biy jLj
That is, he shall establish the word, and praise
and thanksgivings. He shall proceed; he shall
cut off; and the soul of the leader shaU corae
forth. His establishing the word shews, that the
miracle of Mohammed should consist of written
composition, which he should bring to such a
degree of perfection, as to be firraly estabUshed,
so that the eloquence of the eloquent should not
in the least affect its foundations, — such should
be the fluency of his address, as utterly to pre
clude the possibUity of imitation by humanpowers;
and in which, no change should ever take place.
His proceeding and cutting off, probably aUudes
to the victories he should obtain in battle, or, to
the passing away of the glory of former religions
and laws, and to the cutting off of that line of
connection which united the ancients and moderns,
in this respect. The soul ofthe commander com
ing forth might mean, the kiUing of those leaders
and generals of armies, who fought with Mo
haramed : or, it might allude to the appearing
of his person, which was the soul, and spirit, and
intellect of all created things ; as he himself has
said, ' that the first thing which God created was
my spirit and intellect.' Now, according to the
opinion of the Soofi Doctors, the first intellect,

321
on account of the simplicity of its essence, neces
sarily comprehends all intellect, and aU other
inferior substances. The letter Ain, (y).
.]fi ^bj ]yjc Jili, ]jc\Ac
That is, ' He shall caver and drive away mis
fortune. He shaU destroy idolatry. He shaU
becorae ruler of the heavens, and he shall pass
away.' The meaning of his covering and driving
away misfortune, is probably this, tbe putting
aside of those misfortunes, and the quenching of
those flames which every where spread death, ruin,
and distress, before the mission of Mohammed.
Por, during the times of ignorance, mankind were
universally suffering frora various misfortunes and
injuries; but when he appeared, these vanished.
Perhaps it may also aUude to the law and religion
of Mohammed, which were manifestly much more
light, and easy of performance, than those of former
times ; and to his taking away all the difficulties
of this description, under which mankind forraerly
laboured. When it is said, 'he shall destroy idolatry,' the
meaning is clear; for this was effectually done by
Moharamed : the nuraber of idols which he broke,
whether in Mecca or elsewhere, being alraost in
numerable. The last passage alludes to his ascent
to heaven. X

322
The letter F.
. yb Ai'iy cylljj^ ^ Jj^j lji> ij^ f^
By yc? (fakhar) is here meant a Potter, which
in Arabic (jW) has the sarae raeaning. The
meaning of the whole will then be, ' He shaU be
(descended) from the Potter. He shaU make the
children of the idolaters great. He is designated
by ipblp (line upon line. Isaiah xxvni. 10). He
is altogether joyful.'
The first clause here shews, that this per
sonage should be an Arab, as it has already been
shewn from the book of Daniel, (p. 319). The
meaning of the second is exceedingly plain and
clear ; for, after Mohararaed had conquered
Mecca and sorae other places, and had slain aU
those idolaters, who refused to acknowledge his
sway, he made no scruple in conferring the
greatest honors on their children, so that they
all became great men, and held posts of the first
distinction ; all of which came to pass, solely,
by his means.
In his being designated by yf/sp (line upon
line), aUusion is manifestly made to the prediction
of Isaiah in the 28th chapter of his prophecy : for
in that chapter alone does the word occur. The
scope, therefore, of this child's prediction is, that
this same Mohammed is designated by Ip^lp (line
upon line) in the prophecy of Isaiah, which we

ms
have already cited, translated, and explained,
(p. 280, &c.) In this book, therefore, both the
person, and the circumstances attending him,
which the child had in view, are manifest and
clear : for, independent of his characteristics, we
here have his name. And hence the meaning
of Isaiah becomes clear and definite. And, in
truth, no candid enquirer wUl require any thing
in addition to these passages, on this question.
In the book of Aruch, which is one of the Hebrew
dictionaries, it is said, that the word J\j wae,
is used in circumstances of grief and distress;
but i]j wah, in those of joy and delight.* We
have, therefore, left the fourth clause of the pre
diction unexplained, the sense being sufficiently
obvious, The letter Sad. {^, Heb. v).
- \^ '—^j^3 ^ ^fi ]s>\iij i\^ix^j ]iAi> UfJuf
The raeaning couched under the first member
is this, ' The light shall be delayed,' which pro
bably alludes to Mohammed's turning the Sun

* This is a Rabbinical Dictionary in high estimation among
the Jews. The passage in question is found under the root ni ,
it is this: nDtt; \)Vb TW ^V2£ P'"'? ''11 ^'^''^ P^l"' PT ' '
i. e. Rabban Johanan explains "ill woi, as a particle of grief,
but m wah, as one of joy. The last *ord jb in this pro
phecy is probably aUuded to.
X 2

324
back in its course; * or, to his dividing the Moon ;
or, to the decline of the power of the faithful, and
to the rise of that of the heretics ; or to the fury
ofthe Califat. But, in any case, this is one ofthe
doubtful verses, and of which the exact meaning
has not yet been discovered. The same is the
case with all the other intermediate prophecies,
till 'we come to the letter T (n, the last of the
alphabet) which seems to allude to the appearance
of the last Imam, Mehdi; for it thus proceeds:
' The hour shall come when righteousness shall
prevail ; and prophecy shall multiply, which shall
proceed and fill every land.'
THE SECOND PROPHECY,
Proceeds in an inverted order, with respect to the
first, thatis, it begins with T (n), and proceeds
backwards as far as P (s).
The letter T.\ (;n).
¦jXJ\j JjHij ]jjf '-rf3 f^ Cijio'
That is, ' Nobility and greatness shall be mag
nified : -and those things which have been closed
shaU be opened.' The raeaning of this is obvious,
and alludes to the times of the last Imam.

* See pages 68 — 71-
+ In the MS. AA] uAy^ which is, nd doubt a mistake*
for the first word commences with T.

325
The letter Shin, {f,, Heb. ttf).
. ^buXuuc ^]aXj \jixc Ux.«j UU ]lxiui> ^UulIi >ljjui)
Six desirous persons (shall come), these shall
fall into difficulty, difficulty after difficulty. The
movers shall fall into trouble.
The letter R.
They shall fall into trouble difficulty and
pain; they shaU be rooted out and be dimi
nished. The letter Q. {j, Heb. p).
¦ \ijJ)Ai yi ]JUij LjJo JAi yuuM^ ^*'*J^
He shall be cut off by a dagger from behind,
on the bank of a river, in the desert, like one
tempted shall he be taken. And the marriage
night. The letter Sad. {ij>, Heb. y).
. bbuxJlMJ Xcyiii bu'^ \cXyj ]^fjj ^iyj XxXXaJ \cjX.e
The coloured tents, the habitations of son's
sons, shall be consumed. Their own (relations)
shall be made known. (It shall be) known that
they have been brought up in delicacies.

326
It is sufficiently clear, that all these passages
relate to the affair of Karbela.* These six Ulus-
trious persons were the great heads ofthe Martyrs.
They also relate to those who attached themselves
to the other companions of Mohammed, and had
become his followers. The meaning of ' being cut
off by a dagger from behind,' is, the beheading
of the leader of the martyrs. The story of the
' marriage night, and of the bride, is that of
Kasim Ibn Hasan, f The last part of the verses
relates to the Plaram, that is, to the tents of the
grandchildren of the prophet, being taken and
burnt. Ffom the letter F, to the end of the other
three prophecies, nothing has yet been made out.
SECTION VIII.
On those Passages in the Gospels which- belate to the
COMING OF Mohammed.
Of these one is found in the fourteenth chapter
(of that by St. John, ver. l6, 17, &c.) the mean
ing of which is as follows: "Jesus says to his
disciples, I will request my God that he give you

* " Nom d'une Campagne," says M. d'Herbelot, " de I'lraque
Babylonienne on de la Chaldee, proche de Coufah, et a I'Occi-
dent de la Ville, nomm^e Casr. Ben Hobe'irah. Ce lieu est
fameux pa? la mort, et par le sepulcre de Hoiissain, fils d'Ali,
qui y fut tue, en combattant contre les Troupes d'lezid, fils de
Moavie, qui lui disputoit le Khalifat, &c.
t This alludes to some traditionary tale respecting the last
Imam Mehai, which has not yet faUen in my way.

327
the paraclete, that his law may always be with
you : and the paraclete is the spirit of righteous
ness and truth." Now, the word paraclete, in their
language means, a discoverer of setrets, and so it
occurs in the fifteenth chapter: " But the paraclete
is the Holy Spirit whom my Father will send in
my name," thatis, io the name of prophecy, "that
he raay teach you all things ; and he shall bring
my sayings to your remembrance. And I warn
you of his coming before he comes, that when he
coraes you may join him and believe." Again, in
the sixteenth chapter, " I now speak for your sakes
the word of righteousness and truth, which is this.
It is good for you that I go from you. Por, if
I go not to ray God, the paraclete wiU not come
to you : but I go that I may send him." Again,
" When the spirit of righteousness and truth shall
corae, who is the paraclete, he shall instruct and
teach you, and shall lead you to all good qualities.
Because, he shaU not speak of himself, but what he
shall speak, he shall speak from God."
Now, it must appear to every unprejudiced
person, that he, who is here promised by Jesus,
can be no other than Mohammed. Who was the
seal of prophecy ; — the person who spoke the
word of righteousness and truth ; — who, far re
moved from mere opinion or surmisings, was the
revealer of secrets, and the repeller of misfor
tunes; — endued with the most gracious disposi
tion, and with properties the most perfect :— tire

328
raost valuable of mortals ; — claiming for hiraself,
that he spoke nothing but by divine inspiration ; and
that he knew aU things according to their several
natures and properties. Besides, our very oppo
nents, nay, the most inteUigent of every country
are agreed, that no one since the times of Jesus,
if we except Moharamed, has yet appeared, to
whom this character can apply.
The opinion moreover, that sorae one is to
come hereafter, as the Jews say ; or, that this
passage means the Holy Ghost, or his descent
upon the Apostles, as the Christians say, is very
far from truth.
As to the opinion of the Jews, it is founded
upon the presumption, that no person posses
sing such qualities as these, can appear from
any other family except that of Isaac ; for they
say, that neither Ishraael nor his children can be
so circurastanced, that the Alraighty should raake
choice of any such person frora araong them, so
as to give him a prophetic coinmission to aU.
But, say they, as Mohammed is not from Isaac,
but from Ishmael, therefore the person promised
has not yet appeared ; but sball appear hereafter.
Prom what has been said, however, the reader
must see, that this is contrary to the express
declarations of the holy Scriptures : for, the clear
and obvious meaning of the ancient prophecies is,
that he should appear from among- the descendants
of Ishmael.

.329
With regard to the opinion of the Christians,
every one, who has made any progress whatever
in the knowledge of divine things, or any ap
proaches towards spirituality, very well knows,
that neither the descent of the Holy Ghost, nor
union with him, is at all possible. And, further,
that properly to understand the true character
of such an attainment, requires a nature, in some
respects changed, and is therefore not within the
reach of common capacities ; but is the peculiar
privilege of the favored few. In the gospels,
it is true, addresses are always delivered in the
plural number; which, when speaking to many,
is allowable, as it also is when speaking to people
of rank. StUl, there can be no doubt, that what
is allowable, no less than what seems to be so,
when manifestly implying impossibUity, must not
be so interpreted as to oppose the truth.
In the second place, the Holy Ghost cannot
be said to have a law ; but to be the giver of
the law to the prophets. But in the gospel,
above cited, it is said, that he has a law; and
that his law shall endure for ever.*
In the third place, it is said, that his coming
is more convenient for you, than my being with
you is, which, (if applied to the Holy Ghost),
contradicts coraraon sense ; for, the existence of

* It is rather unfortunate for this conclusion, that nothing
about law occurs in the whole chapter.

330
a Prophet, who is a man, is, on account of the
exceUencies of his properties and person, better
adapted to the wants of mankind, than an open
revelation of the Holy Ghost could be. And,
hence it is, that the Almighty has always sent
Prophets taken from araong raen.
In the fourth place, it is said, until I go he
will not come. Now, if the Holy Ghost had been
meant, his coming could have impUed no difficulty
as to the contemporaneous existence of Jesus : on
the contrary, the presence of the teacher is ever
found to facilitate the progress of the pupil, and
to accelerate his progress, by stimulating him to a
greater exercise of divine love. We find, however,
from the Padre's third tract, that he submits to
no exercices of self mortification, and that he has
not made the least progress whatever in the
knowledge of things relating to the soul ; and
further, that he is bound by no tie relating either
to its salvation or destruction. We have read,
however, some of the books of the Christians, and
we find, that some of thera are acquainted with
religious experience ; and that they have followed
this up, and do so stiU, upon principles of sound
reason. But our Padre acknowledges neither the
principles nor the observances of others, who are
of his own communion : and, indeed, openly
denies the existence of any law, even that gene
rally acknowledged by other Christians. With
such an one, therefore, subject to no laAv, and

331
acknowledging no observances whatever, it must
be perfectly useless to contend.
There is a passage in the Psalras to this effect.
' Bind on thy sword great and mighty man. Since
thy law is coupled with reverence, thy hand, arm,
and spear have become sharp, and aU nations shall
be subjected to thy controul,' Ps. xlv. 3, &c.
David has also said, ' Send a lawgiver O God,
that men may know that Jesus is a man, and
not a God.* Of this kind there are many clear
intimations in the writings ofthe ancient prophets,
which cannot apply to the person of Jesus ; but
to cite more of these will be useless : nor will any
unprejudiced reader require it. But, as the Padre
had said that there was no mention of Mohammed
in the holy Scriptures, (p. 102), we have cited the
foregoing passages; and further, that it might
be seen that his arguments are unfounded, or, that
he has not read the prophecies at all.
We have already said, that descriptions, such as
the foregoing, of the properties and person of Mo
haramed, are much more certain in their application,
than the mere mention of his narae would have been,
as is also the case with those which relate to Jesus.
But, the reader now knows that Mohammed has
been mentioned by name ; and that this occurred

* Ps. ix. 20, is, I suppose, the passage in view, but
how falsely the citation is here made, the reader need not
be informed.

332
in the gospels themselves in his times. Por, had
this not been the case,, how could he have said
in the Koran, (chap. 6l.), 'One shall corae after
me whose name is Ahmed.' Now, had this not
occurred in the gospels, surely he never could have
dared to make such an assertion openly, which,
indeed, no person in his senses would ever have
attempted. For, at that time, there were perhaps
a hundred copies of the gospels in the house of
every Padre. These, would, of course have been
produced, and shown to every body, as being the
easiest way possible of convincing them of the
falsehood of Mohammed's claim. It appears,
therefore, that what has been so boldly advanced
in the inimitable Koran, did once exist in the
gospels. The Padre, however, after asserting
that no mention is made of Mohammed in the
Scriptures, proceeds thus : ' If it be replied that
the ancient prophecies have been corrupted, we
say, this is a mere pretence which ought not to
be regarded, unless it can be shewn, by whom,
by what means, and for what end, such corruptions
have been made,' (p^ 102).
We reply, first, that there was no necessity,
whatever, that Mohammed should be mentioned by
name in the prophecies : the only thing necessary
was, a good description of him. For, had his name
been mentioned, any one, acquainted with the lan
guage ofthe scriptures, might have so named one
of his som? ; and this son might afterwards have

333
made a claim to prophecy : yet no one would say,
that this name, joined to the claim made, would
have been proof sufficient that he really was a pro
phet. It follows, therefore, that to have mentioned
Mohararaed by name, would have been far from
decisive : contrary to what would have been the
case had he been minutely described, for then, the
description could have suited no other person : and,
that he has been thus described, we have already
given proof sufficient.
We have shewn, secondly, that in the prophecy
of the Hebrew child, Mohammed is mentioned by
name.* And, thirdly, Mohammed is described,
just as Jesus is by the title of Messiah or spirit
of God, by many titles, such, for instance, as
ip'jip (Hne upon line), the paraclete, and the Holy
Spirit, which are now found in the writings of the
ancient prophets. Nor is Jesus mentioned by
name in any of the ancient prophecies, but under
the title of the Messiah, which has the same mean
ing with the word Christ. f And this is a title,
and not a name, of that personage.
Fourthly, it is not incumbent on us to shew
who has corrupted the Scriptures : our position

* In the MS. jy ixJuJ ^ |*-ib yi yij , which must be
an error of the copyist, for xy iXi> *Jb ^-jb y-iyaJ > as the
name occurs, p. 42. MS.
t MS. ^j;^.A\ f^xu^ i_Jt)Lv!- ii ;^xiJAAi ^,-3J' .

334
wUl be sufficiently established, and our opponent
refuted, by shewing the origin of the corruption
itself: for the same arguments which go to prove,
that Mohammed was mentioned in the Scriptures,
wUl also prove, that they have been corrupted,
and, at the same time, that the assertion of the
Padre is false. In this case, it wiU not at aU be
necessary to shew, who was the author of this
corruption : nor, further, will it be necessary to
name, either the time, place, or means, by which
this was effected. Every time and means which
could have been eraployed, raight have been em
ployed ; and whether done before, at, or after,
the times of Mohammed, the motives for doing so
were ever in existence, every one of which con
sisted in irreligion. Besides, this disposition, ac
cording to the manifest declarations of the scrip
tures, has always prevailed among the learned
of those, to whom the Scriptures had been sent.
And more especially would this be the case, when
a new prophet had been coraraissioned to aU man
kind, who should proceed to abrogate aU former
religions and laws. For, in such a case, the
learned would be reduced to the same level with
the unlearned, both being compeUed to coramit
to memory the precepts of the new religion. This
would deprive the learned of their display of
worldly learning ; and the consequence Would be,
the rejection of such prophet. The sarae stifl
holds good among fhe majority of the learned ;

335
who, upon meeting with a man more learned,
pious, or virtuous than themselves, lose no oppor
tunity of asserting the contrary, lest, indeed, he
should become possessed of that popularity, which
they have in view. To suppose th'at this is not
the fact, is to suppose what is manifestly false ;
and much more would it be so in the case of the
Padre ; for the Christians commonly affirm, that
the learned among the Jews, universally did, upon
grounds the most iniquitous and unjust, conceal
the truth, when Jesus appeared among them ; and
not only did they explain away the real force of
the Scriptures relating to him, but corrupted many
of thera.* It is a fact established by experience,
that when any one has to contend with a man of
God, no scruple is made in transgressing the
bounds of truth ; and, if this is the case, what
difficulty can there be in supposing, that when
Mohararaed appeared, the Scriptures relating to
him were corrupted. But, if we allow, that to
have corrupted the Scriptures when Mohammed
appeared, would have been useless ; or, that no
such corruption took place, stUl our opponent

* It is true that many Christians of ancient times, Justin
Martyr, Origen, Augustine, and others did make this asser
tion. And some, particularly those of the school of Kennicott
and Hutchinson, still assert the same. The far greater part,
however, of the leamed of Europe, hold a very different doc
trine: namely, that no wUful corruption ofthe Holy Scriptures
has ever taken place.

336
himself allows that the Jews did this, and at
a time much nearer to that of the Prophets, and
when people were much better acquainted with
the facts related, and consequently, when it
would have been much more difficult to succeed.
Now, if this be the case, where can be the ab
surdity of supposing, that, araong a people, far
reraoved in point of time from the Prophets, and
when ignorance every where prevaUed, — when no
Prophet was to be found, and the few virtuous men
then in existence were driven into deserts and
corners, and the learned every where engaged in
disputes and squabbles — where, we say, is the
absurdity of supposing that this actually took place ?
To insist upon the contrary, must, to use the words
of our opponent himself, (p. 80), be for no other
purpose than that of mere dispute.
The Padre says, in the next place, (p. 102),
" It appears frora the Koran itself, that up to the
tirae of Mohammed, &c." (to p. 104, line 12.)
We answer; in the first passage cited, the phrase
upon which the proof is made to depend, that no
corruption had taken place in the ancient prophecies
tUI the time of Mohararaed, is this, namely, pure
books.* Although we never use the first of these
words (i_a^) with reference to the books of the

* *jb and *JjJ^ as occurring in the MS. I take to be
incorrect, and read wUjt!' and v jij .

337
ancient Prophets, nor the second ( 'ij^ ) in the
sense of incorrupt. To take both therefore in
that sense can never be allowed. For the com
mentators take the first (that is, i^isi!** ) to mean
the Koran, because it comprehends all that is con
tained in the books (of Scripture), nothing being
more clear than that our Prophet had never read
these books ; and not only so, but, that he forbade
their being read or copied. The meaning of the
passage then is this, that the unbelievers, among
those who possessed the Scriptures, no less than
others of the infidel tribe of the Koreish, remained
firm in their unbelief, until Mohammed had ap
peared, and invited them to receive the faith ; and,
that some, who left their former ways, were
blessed with it.
Now, what proof is there in all this, either
that the Scriptures of the Prophets had been
corrupted, or that the contrary was the fact?
The meaning of the verse following, namely ;
' Neither were they unto whom the Scriptures
were given divided among themselves, until the
clear evidence had come unto them,' * is mani
festly this ; They who had received the law and
the gospel, were not divided araong themselves,
nor did they differ respecting the person of Mo
hararaed, until a clear decision had appeared
against them, in his person. That is, before his

' Sale, Vol. II. p. 494-
y

338
mission they were agreed in acknowledging him ;
but, after it, some joined him, others became
infidels, and persevered in rebeUion and a denial
of the truth. And, as they had been unanimous
in acknowledging his mission, there could then
have been no motive for corrupting the Scrip-
ture^ ; because this must have been founded upon
a wilful denial of the truth.
But further, to corrupt (any composition) is,
according to the most usual acceptation of that
expression, and as the author of the Soorah * has
clearly shewn, rather to remove a word from its
place, than to change it for another, or to abbre
viate it; or, so to explain its meaning away as
to give the context a meaning entirely different.
Now, if those who had received the Scriptures,
have not done the first of these things, there can
be no doubt that they have done the second, as
is the case in the phrase Ip'^lp (line upon line) :—
in the passage relating to the revelation of God
on Mount Paran, and in that respecting the Pa
raclete, the spirit of righteousness and truth ; in
all which they have given far-fetched, foolish and
weak interpretations, contrary to facts, and the
obvious meaning of the context, as we. have al
ready shewn.
It is also weU known, that irreligion and a wish
to conceal the truth are not always necessary to

* As in the Calcutta edition iiy. ^yy j] -^ ^iiM]iii

339
bring about a corruption of tJie Scriptures ; for
this might also be done in the process of translating
from one language into another, either by raistake
or inadvertency. For, it has often happened in
the process of translation, even in the first instance,
that the meaning of a passage has, by substituting
words not strictly synonymous with those in the
original, been entirely lost. What then must be
the case, when the translations are in various lan
guages, and have been made at different times? As
the Padre declares has been the case, (p. 103).
But the truth is, there is no difference of opinion
among the Christians, as to the fact of their having
altered the originals of the gospels ; and, indeed,
it is said to be stated in some of their books, that
this has been done about a dozen times ; but as such
account has never fallen under our observation,
we have doubted of the truth of its accuracy. Upon
the whole, however, as they have, times innume
rable, both destroyed and burnt thousands of the
copies of the gospels, which they did not think
it prudent to disperse, and have fabricated four
according to their own modes of thinking, and
dispersed them, who can doubt that they would
have taken out the name of Mohammed? Or, that
when they have been convicted of such flagrant
instances of corruption, they would have hesitated
in this particular case ? Por it must have been
a thousand times more difficult to burn the gospels
than to change the readings,-^than to explain their
y 2

340
meaning away by substituting words nearly sy
nonymous, or to change the proper name of Mo-
bammed for that of the Paraclete, which after all
can apply to none but him.
The Padre, however, has said, that this can
only be probable, and that probability never
amounts to demonstration, with the most discern
ing. Be this as it raay, circumstances do often
happen contrary to appearances, and what is con
trary to appearance, is, without doubt, impro
bable ; but it may not therefore be contrary to
fact. What then if this, which is not indeed im
possible, may have come to pass, notwithstanding
appearances to the contrary ? That is to say, that
notwithstanding the length of time which may have
elapsed, — the number of copies in circulation, —
the differences of opinion on religious raatters, —
and the want of evidence that they conspired for
the purpose of corrupting the Scriptures, they
have, nevertheless, corrupted them t For the
differences among the Christians, — the length of
time which had elapsed, and the raultitude of
copies in circulation, were not greater than those
among the Jews. How, we ask, does it happen
that, notwithstanding the thousands of years that
had elapsed with them, they succeeded in conspi
ring for the purpose of explaining away those pas
sages which related to Jesus, and which, according
to the Padre, can relate to no other person ?
The reader knows, that we have proofs in

341
our hands of the narae of Mohammed having for
merly existed both in the law and the gospels;
and, that the learned of these communities have
taken it out, still more convincing than the fore
going, which are these. It is expressly said in the
Koran, that when it was first revealed, the name
Ahmed appeared in the gospels ; and we know
that it is not to be found there now. If therefore
this name had not then occurred in the gospels,
what better proof could have been required of the
falsehood of Mohammed's claim, than to have pro
duced the copies ofthe Scriptures, both new and
old, at the tirae the claim was made ? Most of
Mohammed's companions had constant intercourse
with the Jews and Christians of those times : and
the less honest part of the learned were daily
engaged in proposing doubts to the people, as
to his character. Many of his foUowers, too,
were weU acquainted with the languages in which
the Scriptures had been written, particularly those
who had forraerly been Jews or Christians. Now,
how could it have happened, upon the supposition
that this name did not occur in the Scriptures,
that Mohammed should, nevertheless, cite it as
being found there ? And that he should then have
dispersed his book containing this declaration, and
proposed rewards to those who read and copied
it, unless, indeed, he had been a madraan, which
our opponent, however, wiU not allow ? For he
and raany others have no hesitation in affirraing.

343
that, as far as worldly matters went, he was a
General of uncoramon penetration and judgment.
We ask, how could any intelligent person have
so far coraraitted hiraself, as to have put it in the
power of every simpleton flatly to contradict him ?
Let the candid reader judge whether this impro
bability, or that of the Padre is the greater : or,
whether both, at least, are not equally great,
and therefore likely to stand or faU together.
If, however, he has any thing more to offer on
this point, we shall be glad to hear it.
Again, the number of translations of the Scrip
tures, which had been made, should be considered
as a means of corruption, rather than a proof that
no corruption had taken place. But, as the Koran
has not been so translated, it still retains its ori
ginal purity. The Padre, however, proceeds:
(p. 104), "But, if it be said, that mention is
really made of Mohammed in these prophecies,
we answer, this ought to be shewn in such a viray
as to leave no doubt of the fact." We answer,
the proofs already given to this point, and to
which no well grounded objection can be raade,
also shew, that, in those passages, no other per
son, even now, can possibly be intended : and
to these the reader is referred, (i.e. ^.4. p. 269,
&c.) Another objection, as stated by our opponent,
to the mission of Mohammed, is, " His having
wrought no miracle," we now say, continues he.

343
" that those who have recorded his miracles, are
not to be believed, &c." (from p. 104 to the end
of the first paragraph, p. 106.)
We answer, from what has already been said,
it appears that Mohammed wrought many open
and notable miracles, not to insist upon his having
been described as endued with the most exceUent
qualities, and of such as are never found to meet
in any but the Prophets, so that the Almighty
himself has said of him, "Thou art of a noble
disposition."* Now, it raust be evident to every
unprejudiced reader, that if this is reaUy the word
of God, the person who has dared to speak so dis
respectfully of Mohararaed as the Padre has, must
be utterly inexcusable. But, if it is not the word
of God, but originated with Mohammed himself,
and if his real eharacter was not what it is there said
to be, but the contrary, how could he have made
such declarations as these in the face of the people
generally ? He might indeed have said, that this
or that verse constituted a part of his miracle, and
came from God ; but the more discerning would
have considered his character in connection, and
consequently would have contradicted his claims.
The truth is, therefore, that Mohammed was en
dued with the most exalted virtues. And, when
we are informed, in addition to this, that those
who have recorded his miracles, had themselves

* Koran, ch. 68.

344
also wrought miracles, there can be no further
doubt as to tbe truth of their accounts. And such
was Ali, — such the Imaras, Hasan and Hosein,
all of whora attended upon Moharamed night and
day; and who, consequently, could bear ample
testiraony both to his character and actions.
Such too were the miracles wrought by them,
as not to admit of dispute by either friend or
foe. They have also left raany books containing
accounts of them. How then, we ask, was it
possible, that numbers, such as to leave no doubt
on the minds of any, as to the veracity of their
testimony, and these existing throughout all the
intervening periods which have elapsed from that
time to this, and spread, as they have been,
through aU parts of the world, should have so
particularly described these miracles? Their faith,
we know, was founded on those miracles to which
they had been eye-witnesses ; and to which they
could not but bear testiraony, that they proceeded
from a power more than human. It would indeed
be no difficult matter to shew, that those who
have borne testiraony to the veracity and respect-
abUity of the historians, were extremely numerous,
and authors themselves of raany miracles. Such,
for instance, as the nine Imaras, every one of whom
laid claira to the pontificate of his predecessor;
and to establish which, severally wrought rairacles
more perfect, illustrious, and convincing than those
of the former Prophets : and indeed, niore in num-

345
ber than the sura of all the miracles performed by
all the Prophets. VERSE.
Whatever all the good have known,
Centers in thee, and thee alone.*
Now, all these miracles have been recorded
in treatises almost innumerable, composed at dif
ferent periods, and occupying a great interval of
tirae. Besides, how long soever the life of any one
of the Imams was spared, his claim (to the power
of performing miracles) continued the same ; and
in the belief of this did he at last expire : nor, on
this point, has there ever been any variation of
opinion. Many too became their disciples and
friends, at a time when no worldly consideration
whatever could account for the circumstance. For
the Imaras were not then possessed of either
raoney or patronage ; and yet these men conti
nued both their services and attachments at the
peril of their lives. And not only did they abandon
every consideration -of worldly wealth, but they
beUeved that their best recommendations to the
favor of the Almighty consisted in those very at
tachments and services. Besides, the sovereigns
of those times left no effort untried, by which
people could be deterred from such a course, and
actually forbade their entrance into the houses

i^j]x \fi y iijj]x (UA f>y>- *^l

346
of the Imams. Nor was this all, for they every
where commissioned spies and informers for the
purpose of detecting any one who should be found
doing so, or carrying on any correspondence with
thera. And when any one was thus detected, he
was persecuted, deprived of all his property, and
then put to death ; and his faraily and dependants
were made slaves. These persecutions, however,
were looked upon as nothing, and people stiU
persevered in their services and attachraents to
the Imams.
Now, had no miracles been performed by
the Imams, how could these persons have conti
nued to give credit to their claims? or, to
have undergone so much, even to the risk of life
itself, without being able to assign any reason
for their doing so? Again, the circurastances
in which these Iraaras were severally placed,
cannot be said to be alike, except in one parU-
cular only, that they were aU Prophets, no less
in dignity than Moses or Jesus. The reason
then, why so much faith was placed in them,
was this ; that they were believed, not only to
be equal to the former Prophets in dignity, but
to excel them, not excepting Moses and Jesus:
which is nothing more than what they theraselves
taught their disciples. Besides, they have descri
bed and published the character which an Imara
ought to sustain : namely, that such and such pro
perties should attend him, and, if they do not, he

347
is a pretender, and not an Imam. He must, say
they, be free from sin and error, and, in other
respects, infallible, — that he must be acquainted
with both the past and the future, even to the
day of judgment,^ — that he must be favored with
angelic visions, — and in his decisions betray no
thing like inconsistency or falsehood : and, in
short, all he says be verified by facts.* Now, can

* The Shiah sect of the Mohammedans ascribe more, if
possible, to their Imams, than the CathoUcs do to the Pope.
In a small tract on the Tawhid, apparently an abridgement
of that by Kuleini, it is said, in the chapter on ( H^rri'-- )
s- s.
chastity, -^] iiAA]j <U)^lj J^fj ^tft] ^ bjbucl
&c. <f]y^ji 1j Aji*^ "bJ j lijjJJ'V. ^ ff^3 \i}3j^ ^3^3"'^^
that is. Our beUef in the Prophets, Apostles, Imaras, and
Angels is, that they are pure and holy, — that they comrait
no sin, either great or small. Kuleini in his chapter on the
Imamet, makes the Imams superior in rank to the Prophets,
just, says he, as Abraham was superior to Lot. AA <uLc»
&c. Lj] fc /fXbj] fi lc f^Ac- And, in the same page,
Abraham was nothing more than a Prophet untU God Had
made him an Imam. r/«jJ. *Ujo fA] ifc (>Jf^y^ f^ "^
^UU t^Uli c)icU J\ iii\ Jbi ^ ^Lb . In a fol
lowing chapter it is said, that God has no decision against
his creatures, but by means of an Imam. mJj il Ls^ f
fA) SI iAs- fc id! ¦ And again, that the world has never
been without one. i^ ^^^ isi. S ijoJi\f • And again, as
a conseq«ence, that were there only two men on the eardi, one

348
common sense for a moment suppose, that twelve
different individuals, living at twelve different pe
riods of time, and each period filling an interval

one of them would be an Imam. ^\ tjf^ ie» (Jx_ Jjl ii]
is^^ b^JbJcl ^^\^ f^J' ^ ^'**^® further on, no one can
be said to be of the faith, unless he acknowledge God, —
his Prophet, — all the Imams, and particularly that of his own
times. -^ 'iASi]j iiyjj ^] '-J/V. f^ ^^y iXft] ^jf^ !J
cUbej /?bcU- Again, obedience to the Imams is absolutely
necessary; JJij fLA] ifc iii] Xxc \j] ;.;„*.o.-j ^] X^]
<Uc\la iH] fJ f[A bJLvU f X^] , I attest (said Abi Al
Sibah) that I heard Abn Aballah say, I testify that there is
an Imam placed over us, obedience to whom God has made
binding. In the foUowing chapters they are styled, martyrs
of God, iU] '¦]x^ ¦ The leaders, 'i]if\. Superintendants
of the things relating to God, Ai] f\ 'i^j- The vicegerents
of God, Ai] *UU-- The light of God, AA jJ ¦ The pUlars
of the earth, ^f] fij] • That they are the miracles and
wonders ci^bl. cubcilc aUuded to in the Koran. That the
grace which God promises in the Koran, means the Imams. —
That they are the niine of wisdom, and the tree of prophecy.
XijJJ! ^r^i 1*^^ U'^^**' '^^^^ '^^y possess all that was
known by Mohammed, and by aU the Prophets, who preceded
them, ^f] . . . ]xep\j \xxi] jJw*5-j ^jAi] Ac ]yjj 'Uit ^J
^jii _^ . That they are in possession of all the reyelations
ever made, and that they understand them in their different
languages. ^ ^j^Jj fii] k_--Ji^l ^-^"^ *J!>JJLc *c lAi]
\fAA] uJK^l fc \^JjXi, f^]j Ja-j Jc iii] xXc . That

349
of about twenty years, could have laid claim to
the Imamet, — that, at the same time, the existing
sovereigns should have pubUshed the most appal
ling threats against those who aUowed this, and
made the most splendid promises to others who
refused to do so ; and still, that men should cheer
fully subrait to these difficulties without so much
as one miracle to justify them in doing so ? Could
not so much as one man have made his appear
ance in those days, who could have examined the
propriety of such claims, and have discovered whe
ther these persons possessed a knowledge of the
past and future, or not ? Whether the men, who
proclaimed themselves superior to Moses and Jesus,

it is with them that the true collection of the Koran is to be
found, and its interpretation. i^S^] 'i] iii fji] wks.-i J ij]
iii iAic i^ytixi *A)U *c • That they are the treasuries of
knowledge, and interpreters of the revelation of God. ^l
iH] ^j>.j iAff ^jdj iii] *bc fjs- ¦ It is curious enough
to remark how very nearly the creed of the Shiah agrees
in this, and some other respects, with that of the Catholics.
Both have their Pontifex maxiraus, — their traditions, for the
great work of Kuleini, which I have before me, and which,
according to the author of the Dabistan, is the great standard
work on divinity araong the Persians, is nothing more than
a coUection of traditions. Both have their queen of Heaven.
The Catholics in the Virgin, the Shiah in Fatima the daughter
of Mohammed. The saints of both communions can work
miracles. Both have their pUgrimages, — their purgatory, —
their reUques, — their hermits. The principal thing in which
they differ, is in the Shiah rejecting the use of images.

350
had it in their power or not, to raise a raan from
the dead ; and to do such other acts, as the very
nature of raan, compels him, by a power almost
irresistible, to follow and to contemplate ? Should it
be known, for instance, that some person has ap
peared in Europe, who can perform acts such as
these, who can doubt that many would leave both
country and friends with the view of seeing the
prodigy ? We ask then, how can it be believed, that
so many had heard the declarations ofthe Iraaras; —
had read what they had written descriptive of their
own characters, and yet should never think of ex
amining the facts for themselves? Or, if they had
made such examination, and found all to be false,
should, nevertheless, have been content to becorae
the objects of reproach and infaray for no assignable
reason whatsoever, both in this world and that
which is to corae? — And, further, should perse
vere in an unanimous acknowledgment of that
claim, without so much as the evidence of one
miracle? Which, however, every unprejudiced
person must see is contrary to the nature of
things. Upon the whole then, the situation in
which the Imams had been placed, ought to be
considered as that of twelve Prophets immedi
ately succeeding each other, and as persons who
had been favoured with miraculous powers for the
furtherance of some specific object : and, that it
was then their duty to advance this by the various
means and powers with which they had been in-

.351
vested. And, in the next place, that people in
numerable, without regard to that prudence which
generally impels them to embrace what is be
neficial, and to avoid the contrary, (as indeed
it appears to have been the case), not only
embraced what involved them in danger, but
delivered it down to their children and grand
children, namely, that this was the pure and true
faith. Now, observe, a Writer appears, and says, these
Imams have spoken nothing but falsehood : they
were, consequently, npt Prophets. And, as to these
various nations, not one among them has seen so
rauch as one miracle perforraed ; but have endea
voured to strengthen their party by the dissemina
tion of mere deceit and falsehood ! Now, can any
one be induced to give credit to this, when it can
be deraonstrated, that the very slaves, attendants,
and companions of these Imams could all work
miracles? — When, we say, it has obtained uni
versal credence, that the learned, the devotees,
and the religious of Islamism, have all performed
miracles not at all inferior to those of the an
cient Prophets? — Have left writings composed
in every age, containing accounts almost endless,
of the various wonders which have been performed
by the Saints of their respective ages ? And,
finally, when at this very day, hosts of the pious
are to be found, who can equal the miracles of
any of the Prophets ? Just as Mohammed himself

Sb9.
had said : " The learned of my people are as the
Prophets of the children of Israel." * Nor can
any greater proof be required of the truth of
Islamism than this.
It is truly wonderful that the Padre should,
without making the least enquiry into the cha
racter of Islamism, attempt to set up a proof frora
his own mere reasoning powers, that Moharamed
wrought no miracle which could be adduced in
support of his mission ; notwithstanding the fact,
that a great proportion of his followers still per
form wonders ; and that those who cannot, are
incapacitated by no other means, than by their
defective obedience to his law. For it has been
proved by experience, that every one who follows
him in sincerity, is favoured with this miraculous
power. It is still more wonderful, that he should have
made so little enquiry into the character of Mo
hammed's law, as to have mentioned Mocatil and
the author of the Keshaf f as the only persons
who have given accounts of it, when they, like
the Padre, are considered by the orthodox as with
out the pale of Islamism. J The fact is, the faith

* This is perhaps a tradition, as I have not been able to
find it in the Koran.
t P. 105".
X The author's meaning is, that as they were of the Sonnee
sect, he therefore pays no regard to what they have said.

353
which the different writers have theraselves placed
in their own accounts of the mission of Moham
med, is sufficient to establish their title to veracity,
without any other consideration.
The Padre proceeds, " Hence it must appear,
that, as those who recorded his miracles after his
mission is said to have taken place, also recorded
those which are said to have been performed
while he was in a state of ignorance, (i. e. of idol
atry), no reliance whatever can be placed upon
them." (p. 106.) In answering this, we would
first ask the Padre, whether he here raeans ig
norance in the proper sense of that word. If
he raeans this, as his conclusion seems to imply,
there can be no doubt that to be ignorant, in this
sense of the word, does not involve the impossibi
lity of working miracles. None of t.ie Prophets,
who appeared araong the Israelites, were possessed
of that dignity which Jesus afterwards was : for,
he possessed a knowledge of things relating to
the truth, of which they were entirely ignorant ;
and, if he had not, his coming after them could
have been of no use. Yet we know that miracles
alraost innumerable were wrought by the Prophets.
It is also apparent, that the passage cited means
ignorance in this sense of the word : for all the
coraraentators are agreed that the book, here raen
tioned, raeans the Koran ; and that the object in
view is the faith of Islamism. And we know
that all the Prophets, before the time of Moham-
Z

354
med, were perfectly ignorant of the requirements
of the Koran, and of the faith of Mohammed;
upon which alone a proper knowledge of the unity
of the Deity must be founded. Now, as they
were aU able to work miracles, what inconsistency
can there be in Mohammed's being said to have
wrought miracles before his mission, and at a tirae
when he was unacquainted with the contents of
the Koran, or with the faith of Islamism ?
But, waving these considerations, every one
must see, that the scope of the passages adduced
is, to shew that it was the will of the Almighty to
bestow a special favour upon Mohammed : as if
he had said : Thou wast once in such and such
a state, but I have now elevated thee to the
highest rank of being. Nor, can there be any
doubt, that this is the case with respect to all
created things, perfection, in every case, ema
nating from the Deity alone. Indeed aU created
being tends naturally to destruction, having no pro
per nature of its own, its very essence and proper
ties being but emanations from those of the Deity.
But suppose a similar declaration had been
made with respect to Jesus, and even when he was
described as possessing the most perfect qualifica
tions. Might it not, for instance, have been truly
said of hira, that he was ignorant of letters, and
of the doctrines of the true religion ? And that
God not only gave hira the matter, but the power
of understanding it likewise? That he had been

355
in error, and was thus led to a knowledge of the
truth ? — The truth is, the same may be said with
respect to every created being ; for the essence
and perfection of all things raust have originally
proceeded from the bounteous disposition of the
Deity : and this, they who have understanding
sufficient to enable thera to appreciate the favour,
are daily and hourly experiencing.
Objections such as these, are, it may be ob
served, generally founded upon an ignorance of
the original and subsequent state of things ; —
originating as they do in the first great Cause;
and, in their progress, receiving from him alone
that disposition and means of improvement, which
comports best with their several natures.
But ifwe here understand the term ignorance
in its most extended signification, which would
necessarily exclude the power of working miracles,
stUl the passage adduced would afford no such
proof as it has been intended it should. And the
same raay be said of the word wandering (in
error), which occurs in the chapter entitled
"Brightness," as well as that of "Burderi" in
the chapter " Have we not opened," and that
of " Sin," as occurring in the chapter of '" Vic
tory," neitlier of which can be fairly interpreted
so as to signify, infidelity, sadduceism, rebeUion,
or sin. As to the interpretations of Mocatil, Za
raakhshari, and the like, we say, they are not in
conforraity with the true religion, as professed by

356
the Shiah, the followers of the twelve Imsims, who
have received the true interpretation of the Koran
by tradition from the descendants of Moharamed
hiraself, all of whom had the power of working
miracles. The truth is, their interpretations are
founded on the erroneous principles of their be
lief :-^principles which do not recognize purity
as the necessary qualification of any Prophet.
And hence it is, that they have charged aU the
former Prophets with sin of one kind or other.
Passages, therefore, such as the foregoing, they
have interpreted in a way which suits their hete
rodox creed. The interpretations, then, of such
commentators as .these, can have no weight what
ever with us, and particularly when these are inter
pretations of the Koran : for they suppose that
the meaning of a passage is to be discovered by
unassisted reason ; and, hence, is the far greater
part of their comments founded upon their own
corrupt notions, as every one must see. From
their commentaries, then, no one can know what
was the intention of God and his Prophet.
The same, it may be remarked, has taken
place in every religion, and among every people;
and, it is from this source that the differences
found to exist among the Jews and Christians
have arisen, to which the Padre himself bears
testimony, when he says ; " Such was the differ
ence of opinion then on matters of religion among
the Christian.s, as scarcely to admit of any parallel."

357
(p. 104). In Islamism too, the same thing has
happened, so that almost every one has given
interpretations of the Koran, according to his
own religious views. Some, indeed, have gone
so far as to wrest the wofds of the Koran to suit
their own corrupt purposes, in direct opposition
to their convictions.
Of this latter kind were the Califs and leaders
ofthe Sonnee sect, who were aU originally infidels ;
and who, upon their embracing Islamism, were
iraplicated in various enorraities and sins, just as
it raight have been expected they would, as a
consequence of their erroneous views of the cha
racter of the Prophet, notwithstanding the self-
evident raaxira, that the vicegerent should be such
as his Principal. If it was incumbent on the Pro
phet himself to cultivate holiness, it was also in
cumbent on his vicegerent to be holy. But, cir
cumstanced as they were, they had no alternative
but to pronounce the Prophets to have been cha
racters sirailar to themselves, stained with every
species of sin.
But, the true interpretations of the Koran are
those which are conformable with the explications
of the Shiah, who have received their comments
by regular, well attested, and uninterrupted tradi
tions, either from the Prophet himself, or his imme
diate successors, — by the intervention of just and
faithful narrators. Now the belief of the Shiah
is this ; that every one of the Prophets was, from

358
the day of his birth to that of his death, whoUy
free from sin : that they were never implicated
in either infideUty or error; and that both their
fathers and grandfathers were likewise exempt
from those sins. Of this kind, there are many
passages revealed in the Koran, aU tending to
estabUsh the truth, as consistent with the na
ture of things, and with the deductions of sound
reason. The soundness of their faith, moreover, raay
be thus demonstrated. The object of a prophetic
mission is the instruction of mankind. But, if
the Prophet himself be an habitual sinner, how
can people be prevailed upon to regard either his
commands or his threats ? If again he had, on
the other hand, cultivated holiness before his mis
sion, people would, when that event took place,
pay the greater regard to his admonitions, and
retain the impressions which his discourses may
have then made upon their -feelings, much longer
than they otherwise would have done.
VERSE.
Let him who is deaf to wholesome advice.
Be the last such advice unasked to impart :
The point which is mortal will execute best,
When affixed to the steady and well pointed dart.
Puriiy then (in a Prophet), is nothing more
than that grace or favour, which we have shewn
in a former part of thi.s Work, it is incumbent on

3.59
the Deity to afford. It has, therefore,, been always
incumbent on the Deity to commission some one
for the instruction of mankind thus qualified, who,
from the day of his birth to that of his death,
should be free from sin. In conformity with this
principle, then, have the Iraanis and saints of
other tiraes preserved in their several traditions,
the true interpretations of doubtful passages of
the Koran ; and, of these, that cited by the Padre
is one, naraely ; '' And did he not find thee wan
dering in error, and hath he not guided thee into
the truth?" (p. 105). It has been delivered down
by the Iraam AU Ibn Moosa El Ruza, that the
passage, "^ He found thee wandering, &c." means,
wandering among thy people. And " He guided,"
means, God guided them to a knowledge of thee.
The same has been said by the Iraam Jafar Sadik
Ibn Mohammed, and by the Imam Mohammed
Bakir. The passage has also been thus para
phrased in the Commentary entitled Ayashi, by
the Imara Ruza : He found thee wandering among
a popple who knew not thy virtues, and he guided
them to thee. In the same way has it been taken
by AU Ibn Ibrahim in his Commentary ; namely;
He found thee wandering among a people who
knew not the virtue of thy mission. The meaning
of all which is, thou wast a person of unknown
powers : raen were totaUy ignorant of thy eminence
and virtue, but God at length gave them to under
stand something of thy exalted character. And

360
not, (which God forbid it should). Thou wast in
error, and he guided thee into the truth. And,
in this sense, is the word wandering ( ^U; ) un
derstood both in common language, and in the
terras of art, and as we find it in the adage,
( ^yJA] iili iAiA] ), Science is the wanderer of
the faithful.* It has been said by our Prophet, that he, who
interprets the Koran according to his own opinion,
shall have his residence in heU.f And the tra
ditions, which have been received in an unin
terrupted series from the Prophet's vicegerents,
and which attest the reality of his mission, declare,
that by these the true meaning of the Koran has
been preserved. But, there can be no doubt, that
the servants of the household know best what is
in the house.
Upon the whole, since the opponent allows
that there is a revelation which has been made
from above, how can he further dispute the reality
of Mohammed's mission ? If he reply, that the
book which Mohammed published must have been
* In the MS. i^yi] Z\ta Zti^si which is a manifest mistake.
This adage is found among the Proverbs of Meidani, where it
is thus explained : ^1 ^_^ fc ^ysS. ^jA] f f*i,
XaXsri, f] ^^ That is : A faithful man is desirous of obtain
ing every science from (any quarter), in which he may find it.
(Bodl. Libr. Poc. 217.)
+ This i.5 a tradition.

.361
best understood by himself, we say ; We have
already detailed, (respecting the verse in question),
what has been delivered to us in a series of unin
terrupted and indisputable tradition, and which
first emanated from those, who had been appointed
to do so by the Prophet himself.
After what has been said, it will avaU but little
for the Padre to say, that the word wandering
( JU ), is also used in the sense of lost; and for
several reasons. In the first place, the Padre must
shew from similar passages, that this sense is the
true one, which he cannot do ; because the inter
pretation which we have already given, will also
appear to be probably true : and that proof, which
may be met by a probabUity to the contrary, will
be imperfect. If he should reply, that the word he guided,
which follows, makes his interpretation the raore
probable one of the two, we answer : The phrase
he guided raay be applied in two ways, in both
of which its meaning will continue the same : the
difference only consisting in its peculiar relation
to the subject or object of the discourse. In the
one case, it may mean that the person mentioned
is hiraself in error ; in the other, that others are
thus situated. In the first case, then, it may mean
that the person himself is wandering in error; in
the second, that others are : and, in both these
cases, a guide will be wanting. In the first, by the
person so wandering: in the second, by others

362
who are thus situated. And so far, the two pro
babilities are equal. But, if we have recourse to
the common usages of language, we shaU find that
the latter wUl preponderate : for, in the Sorah,*
which is an abridgment of the Sihah, one of the
best Arabic Dictionaries in existence, we have
( LJjXi ^ ^^ Jlilj J^] ) wanderer and wander
ing, any one who is unknown. But, at any rate,
if this latter meaning be not thought the more
probable of' the two ; yet, as the probability is
equal, the argument founded upon the other
must fall to the ground. Besides, every one
knows, who is at all accustomed to the text of
the Koran, and of other divine books, that pas
sages are sometimes found, which appear, at first
sight, to contradict the will of God : and espe
cially in the Koran, which contains declarations
of which no doubt can be entertained, and others

* A very good edition of this Dictionary was printed at
Calcutta in 1815. It is much to be regretted thatthe Sihah,
which, in my opinion, is the most elegant and useful Arabic
Dictionary that has hitherto been compiled, has never yet
been printed. It is true the Kamoos contains a greater num
ber of words, and is more accurate; but it is less expUcit
than the Sihah, and contains none of that variety of elegant
iUustration which is to be found in it.' The very learned
Scheidius commenced an edition of this with a Latin translation,
which he printed at Harder wyck in 1776: but, as he found
but little encouragement, he was compelled to give up the un
dertaking before he had completed the part contained under
the first letter.

363
that are doubtful,* or which appear to be so.
But, with respect to these latter passages, God
himself has said, that no one, whose object is
not to sow discord among men, wiU atterapt to
explain thera, without having recourse to the Pro
phet, or to his descendants.
Every one, who has had any experience in
raatters of religion, knows, that as in the natural
world there are many things, the utUity of which
he either doubts or does not understand ; but,
respecting which he has no doubt, that they were
originally brought into existence for some good
end or other ; so, in divine revelation, there are
passages, which at first sight seem to countenance
the spread of error. It is truly astonishing thatthe
Padre should oppose the interpretations of those,
who are themselves wandering in error, to those
of others, who are in the right and true path.
To argue, as he has done, might indeed have been
tolerated with a Sonnee, but not so with us : nor
indeed can we see any necessity for our thus
arguing the point with him, in order to shew hira
the futility of his creed; for the very Gospels
themselves, in which he professes to believe, are
fiUed with passages, which at first sight, manifestly
savour of infidelity and sadduceism, and which
scarcely any chUd of the least discrimination could
be prevaUed upon to believe.
* See pp. 71, 15.

364
Of passages of this kind the following is
one : " Jesus said to his disciples, I go to ray
Father: and ray Father has so coraraanded.
Worship ye God, that ye may aU become the
sons of God." There are, besides, many simi
lar ones, which would imply that Jesus beUeved
himself to be the Son of God; and which the
Christians have taken, and do so still, in their
literal sense. Now, no one can doubt for a mo
ment, that, if this was the creed of Jesus, he was
no Prophet : but (which God forbid) that he was
an infidel. But if the Padre should reply, that passages
like these require sorae explanation ; and that
those Christians who have taken thera in their
literal sense have been mistaken, we answer;
This is aU we contend for. If, again, he should
say, that, as the Mohammedans allow Jesus to
have been a Prophet, it is incumbent on thera to
give the necessary explanation to such passages:
but, as we (tbe Christians) do not allow Mohara
med to have been one, it is not incurabent on us
to do so: we, therefore, take the obvious raeaning,
and then ask for proof, why the other should be
adopted at aU.
We answer, and God will bear witness to our
sincerity : we do not believe Jesus to have been
a Prophet, but frora our belief that Moharamed
was one, and because he has borne testimony to
the mission of Jesus. We have received no ge-

365
nerally accredited accounts that Jesus made a claim
to prophecy, either in Nazareth, Jerusalem, or
elsewhere, or that he performed miracles accord
ingly. No such accounts have ever reached us.
With those who profess Islamism, however, the
mission of Jesus takes higher ground, and such as
to make these accounts unnecessary.
It wiU appear, however, upon enquiry, that
this consists in Mohammed's having borne testi
mony to this fact. And, it is incumbent on those
who profess Islamism, to bear testimony to that
which their Prophet has attested before them.
This is all that is required of theni. Upon these
principles, then, if we allow any doubts to exist,
as to the mission of Mohararaed, that of Jesus,
no less than that of Moses, or of the other Pro
phets, wiU be similarly situated.
But, waving all that has here been said, we
affirm, that it appears from the written accounts
of both friends and foes, no less than from the
practice of Mohammed's opponents, that he was
described, even before his raission, as possessing
the most amiable disposition, and as cultivating
truth, faith, and piety, insorauch that the whole
Arab nation, including the tribe of the Koreish
and others, caUed him, " Mohammed the faith
ful."* But, as to his never having been an

Ann. Moslem. Vol. I. p. 20.

366
idolater there can be no question;* or, that he
had ever any inclination to error and infidelity.
The only question that can arise must be, what
religion did Mohammed profess before his raission ?
Some have thought that it was Islamism, but that
he had not yet been commanded to make it known.
Others say that it was the religion of Jesus. Now,
had this last been the case, how could God have
said, " Thou wast in error, I have directed thee,"
unless we suppose that the true religion is con
fined to Islamism? The liberty which God has
afforded to his servants, no less than the improve
ments made from time to time in religious know
ledge, has always been in an increasing ratio.
That is to say, the religion of Jesus, was, with
respect to him and his followers, the true one ;
but raay properly be termed error, with respect
to the last Prophet and his followers. And the
true religion now, even as it respects them, is
Islamism. God might then have thus kindly ad
dressed Mohararaed: "Thou wast of the religion

* Yet on the passage, "He shall forgive thy sin." We
have the following remark in the tract on the Tawhid (unity)
already noticed, jbu^b ^^fi^ f Jaxs^. w Aii] t_^ j
ixA t_-^JJ j\ ff^] ^ ^ ^^^] ]jfj US iiCo fji^
The sin of the Prophet. It is probable that in his creed
he had been an idolater of Mecca, (this was said) after he
had been purified from their idols. — It may also mean the sin
of his people.

367
of Jesus, and didst follow hira ; but I have directed
thee into the high-way of Islamisra. The justness
of this interpretation has been proved at length
by the author in his commentary on the Dur el
Nazira, to which any one desirous of further in
forraation raay recur.*
The meaning of the passage, "eased thee
of thy burden," (p. 105), which is found in the
chapter entitled, " Have we not opened ?" is this ;
that God had made the burdens of his mission
easy to be borne, by strengthening his hands both
by undeniable miracles and invincible arguments.
He gave hira dominion over all, many embracing
his religion, and others being delivered into his
power for destruction. The word burden then,
here means a great weight; and it alludes to
the obstinacy of the infidels in adhering to their
infidelity, in opposition to the anxiety which the
Prophet expressed for bringing about their con
version. This then, was a great burden to him : and
accordingly God opened his breast, * so that their
obstinacy in persevering in the ways of error, and
the difficulty to which they had reduced him, were
entirely reraoved.
Other Commentators say that burden here
means the sins of the people, which the Prophet,

* This work has before been referred to in p. 170, but it is
probable that no copy of it has yet reached Europe.

368
as being sent in raercy to mankind, desired of
the Almighty might be laid upon himself. But
God, more wiUing to impose a kindness, said,
" Since thou art become the bearer of thy people's
sins, 1 have taken that burden from off thee.
that is, I have forgiven thee the sins of thy peo
ple." Again, the word sin, in the chapter of
Victory, (p. 105), is to be understood by, the sin
of the people, which is the real state ofthe case.
Besides, according to the manifest declarations of
the ancient Scriptures, as we have already shewn,
it was necessary this should take place : naraely,
that the sins of the followers of the last Prophet,
should be taken away and forgiven, just as the
Padre himself has said, towards the end of his
tract, when speaking of Jesus.
The tales, moreover, of Mary, (the Copt,
pp. 105-6), and of Zaid's wife, are founded upon
the corrupt opinions of those who are foes to
Islamisra. But, according to the Coraraentators
ofthe Shiah, whose explanations agree both with
history and the traditions, siri here means the sin
committed first and last, even to the day of judg
ment, by Moharamed's people. That, is of those
who have been, who are, and who shall hereafter
be, described as his foUowers. And these are the
adherents of Ali Ibn Abi TaUb. and no other.

* See Maracci's notes, Koran, p. 808, and Sale's Koran,
Vol. II. p. 490.

369
It is also related by Mofaddil* Ibn Omar, that
when one asked the Imam Jafar Sadik what was
the raeaning of this verse, he repUed : I swear
that Mohararaed committed no sin ; but that God
made hiraself surety that he would pardon the
sins of All's followers from first to last.f
It has also been related by Omar Ibn Adhina,|
that he asked Abi Abd Allah the meaning of the
passage in question, who answered, " He had no
sin, nor the least intention to sin ; but God laid
upon him the sins of the followers of Ali, and then
pardoned them.
The Padre proceeds : " Another consideration
is, his having propagated his religion by human,
and not by divine means ; namely, either by the
sword, or by giving rewards, contrary to the
practice of forraer Prophets." (p. 106).
We answer, it must have appeared from what
has already been cited from the books of the an
cient Prophets, that the Prophet there promised,^
should use the sword for the spread of the faith.
As, for instance, when it is said in the law,
" Whosoever will not obey him, the soul of

* See D'Herbelot, Article Mofadel and Abheri.
t This is given in Arabic with a Persian translation. Of
course I give a translation of one only.
X ixf] ^ jAC ¦
§ In the MS. Xjs-j.vy.AxX ii I read XijCy yiAxX ii .
A A

370
that man shaU not suffice for his offence." Which
must signify that he should die.* And this may
be either by execration or the sword.
Now, nothing of this kind was done by Jesus,
but was by Mohammed. Again, in the Psalms
(xlv. 3.) "Bind on thy sword thou mighty man,"
&c. It must appear then, that, had Mohammed not
used the sword, not been conversant with armies,
nor fought for the faith, this passage would be
a proof against the reality of his mission, but not
the contrary. The Padre, prejudiced as he is,
and accustomed to a tortuous path, must have
entirely forgotten the contents of those books
which he daily reads, — in which he places his
whole faith, — and which he believes to have un
dergone no change.
Any one, who has read those books, even in
the most cursory manner, or only to the extent
cited in this tract, would never think of making
such statements as he has, manifestly intended
to catch the vulgar ear alone. For, whatever
is done by a man of God must be right and
just; whether, for example, he contend for the
faith surrounded with armies, or whether he sit
encircled by his friends, and quietly teach the
way to heaven.

* In the MS. ifj fj^ jJi, ijji^ i^ ^J jJu
I read cjiiu fjt^ -as the context manifestly requires.

o(

1

The most difficult of all services, ho\,vever,
whether, as it regards the Prophet himself, or
his followers, is that of fighting for the faith.
And it is an adage, " That the most excellent of
works are the most difficult."* It is strange enough
that the Padre should call this human means,
notwithstanding his knowledge of the fact, that
Mohammed, in the outset of his career, had neither
gold, power, command, nor army : — that he re
mained so raany years in Mecca, subject to the
oppression and insults ofthe unbelievers, and per
sisted in calUng them to God, in language the
raost gentle and conciliating possible ; and that he
actually converted raany to the faith, who after
wards accompanied him in his flight to Medina.
At last, when they raade an attempt upon his
Ufe and had reduced him to great difficulties.
He, by the permission of God, and without
regard to the practice of forraer Prophets, be
took hiraself to flight, and arrived at Medina;
where, after converting many to the faith by his
preaching and rairacles, and witnessing their sted-
fastness in the new religion, he charged them to
fight for the faith, which is the most difficult duty
of the faithful. But it is not true, that he did
from the very Jirst, as it is the case with earthly
Kings, lay the foundation for war, captivity, and
slaughter.

bbjAs.ll J]aA\ JvcaiS. .
A A y

372-
Again, what has been .said of the former Pro
phets, viz. that they never waged war for the faith,
but only afforded tbeir own personal assistance to
those whom they had converted, is contrary to
fact. The kingdom of David, and the glory of
Solomon need not here be mentioned. The prayer
of Moses too, that God would appoint hira a mi
nister who should be the Principal in establishing
his mission, and who should charge the Israelites
to make war upon the Amalekites, is well known.
The prayer of Saul is, moreover, in the mouths of
all.* But common sense is sufficient to shew, that
it is the duty of those, who are in possession of
the truth, to proselyte others who are not, by
every means in their power; and thus to reduce
them to the obedience of the faithful, until all shaU
be brought either willingly or unwiUingly to tread
in the same path. It is probable that those who
are now infidels may thus be gradually brought to
acknowledge the truth ; or, at least, that their
children, notwithstanding the opposition of their
parents, may be prevailed upon to do so : a cir
cumstance, which experience shews us, sometimes
takes place.
The Padre further objects : " That all the
precepts of his religion have been given in confor
mity with his own lustful disposition, &c." (ibid.
to the end of the paragraph, p. 113).
* Marracci's Koran, p. 91. v. 2.51. Sale, Vol. I. p. 44.

373
The injustice of the Padre, we suppose, has
now arrived at its utmost extent, so as to have
left in his mind no further materials for such as
sertions, as cannot but provoke the smiles of a child.
The law of our Prophet (we know) contains both
fundamental and derivative doctrines. That the
fundamentals teach the knowledge of God, — of the
Prophet, — of his vicegerent,— and of the resur
rection. — To know God as the supporter of all
things ; and, that after confessing that he is, to
confess also his proper and established attributes :
namely, his unity, self-existence, eternity, know
ledge, power, will, elective power, existence
from eternity to eternity, his unmixed and simple
nature, truth, creative and providential power ;
to ascribe to his holy essence all the attributes of
perfectioii, which are the necessary appendages of
uncreated being : — to believe his entire exemption
from every defect, as it respects power, — from mix
ture, body, extent, indweUing, union, fraternity, or
generation : — to deny his being confined to place,
and every thing tending to superinduce locality,
just as the first Calif and Vicegerent has said :
" The first requisite in religion is, to know God :
the perfection of this knowledge is the attestation
of it. The perfection of this attestation is, the
acknowledgraent of his unity ; and the perfection
of this is, sincerity in God's service. The perfec
tion of this, again, is, to deny every attribute as
superadded to the Divine Essence ; and to attest

<>r-

that every attribute is a thing incapable of being
(independently) described.*
Now let the candid reader judge impartially,
and let him examine for a moment the extent and
bearings of these declarations, leading as they do to
truth and, happintess, and then let hira say, whether
t'hey have not been inscribed with the pen of light
on the cheeks ofthe Houries :f — whether, through
the space of so many thousand years, from the
days of the first Hermes down to our own, all

* The nature of the attributes of the Deity has afforded
matter for endless strife and contention, no less in the eastern
than in the western world, although the questions sit issue have
been, in raany respects, different. The author, in the passage
above, wishes to be understood as saying, that the essence of
the Deity necessarily includes, in its pure and unmixed sim
plicity, aU the attributes usually ascribed to him; but that
they are not properties superadded to the divine essence, or
which may be considered as existing independently of it. This
is held, it should seera, in order to avoid two errors, according
to the creed of this Sect. One is, the persons of the Trinity,
as held by Christians ; the otiier, the fear of ascribing to the
Deity, bodily fiarts and powers. Oth«r questions, turning on
these points, are those of predestination, and free will; all
of which, as the Arabs tell us, they first learned firom the
Grecian Philosophers. It is much to be regretted, that the
Christian church has sb long cherished ah evU, which it ileri-
ved from the same source, and which it has maintained on
the sarae grounds, and often in the same spirit. For a good
account of these opinions and sects, see Pococke's Specimen
Hist. Arab. pp. 17, &c. 199, &c.
t Beautiful nym|)hs who are said to be reserved fdr the
faithful in Paradise; but these the Soofees understand as
intended to point out some mystical provisions made for the
soul.

375
the learned and wise, taken together, have, not
withstanding aU their investigations of the divine
nature, ever put together language so superlatively
elegant, terse, and comprehensive as this (of the
Koran is), containing the elements of all knowledge
and truth, and the germ of every question that
can arise in religion. — These then, are the funda
mentals of the religion of Mohammed, if there is
any fault, point it out, if not,
VERSE.
" The wretch, who, deprived of both hearing and speech,
Sits mute in his cell, or sleeps all the day long.
Is better than he, whom advice cannot teach,
Or example prevail on, to govern his tongue."*
With regard to the derivative doctrines, it may
be remarked, in the first place, that they contain
two things, namely, external and internal purifica
tion from spiritual impurities, the greatest of which
is, the love of the world ; as it has been said :
"The love of the world is the origin of aU sin."f
In exteriors, by laying aside all impure and base
propensities ; and finally, by adorning both the
inward and outward man with those amiable dis-

* The passage occurs in the Preface to the Gulistan of
Saadi. + hiA- Ji uAj \xA] i— 'O- This adage is given in
Schultens's edition ofthe Arabic Gramraar of Erpenius, (adding
Jb*Jlj ), p. 293. Also in Van Waenen's edition of the sayings
of Ali,, p. 66.

376
positions, which are described in the treatises on
morality; and which are in unison with the de
clarations of the Koran, and the traditions of the
Prophet. After purifying both the interior and exterior
to the very clothing which a man wears, the next
thing is, the due and prompt observance of the
ordinances of religion. In this every thing for
bidden must be avoided. Nothing, for instance,
unclean, or, which has died of itself, is to be
eaten : nor is any intoxicating liquor to be drunk,
however small the quantity. In like raanner is no
forbidden wealth to be acquired, either by false
pretences, perfidy, violence, rapacity, or theft,
whatever be the religion of the persons dealt with.
Nor are any forbidden acts to be indulged in, as
fornication, sodomy, slander, reproach, or the fur
therance of any wicked practice among raankind,
as it is clearly laid down in the books of law.
Now, this is conformable to the deduction of good
sense and sound judgment. Every considerate
person, wUI, therefore, without the least effort,
discover, for the most part, why some things have
been recommended as amiable ; others forbidden
as detestable and base.
For our own part we have been unable to dis
cover what precept Mohammed has given, savour
ing of his own lustful disposition, excepting this
one, which the Padre has mentioned : namely,
that he laid it down as a law, that be hiraself

377
should have nine wives ; other men but four.
Was it that, we ask, by which he imposed upon
himself nightly prayer, which, in fact, was under
taken in his affection for others? Or, was it the
difficult duty of supporting the two campaigns for
the faith, the greater and the less ? * Was it the
appointment of five indispensable daily prayers ?
Was it the giving up of the tenth of his property ?
Was it that perfect equality^ which he maintained,
with respect to others ? Indeed that which belong
ed peculiarly to Mohammed and his descendants,
was not claimed for himself, by way of preference,
until this revelation had been given with respect to
his House. But (they) prefer thera before them
selves, although there be indigence among them.f
Again, was it his establishing the laws of mar
riage, forbidding fornication, and bloodshed, which
directly oppose the lusts of most men ? At present,
as far as the writer's enquiries have gone, he has
not yet been able to find which of the precepts
it is, which is calculated to pamper the lusts of
the flesh. It is truly astonishing that the Padre
should have said, that all the precepts of Moham-

* By these are meant the two battles of Bedr, the forraer oJF
which is called ^jjii] the greater, Ann. Moslem. Vol. I. p. 78.
and by Abulfaraj ^jii] ijAsA] , Dynast, p. l63. The latter
,xuai] ijf the less. Mirchond in loco.
+ Alkoran, chap. 59- Sale, Vol. II. p. 416.

378
med's religion savour most strongly of his own
lustful disposition ; and yet, that he should have
produced only this one in which tbe number of
wives is determined ! But, allowing this one to be
of this description, does it hence follow, that all
the rest are of the same kind? But, it does not
appear from the Padre's statement, that even this
precept is of the character which he has ascribed
to it; for, supposing Mohammed to have allowed
others more than four wives, it will not hence
follow that he might not have allowed himself
a greater number. Had his precepts, however,
forbidden a plurality of wives, then would the
question have stood just as the Padre has stated
it. But, at any rate, had not this precept come
from above, no reason could be assigned why
even more than nine wives might not have been
allowed to others. The true reason, perhaps,
why Mohamhied was allowed to take more wives
than Others, was this : The great Disposer of
events requires that justice should predominate in
every person and thing ; which indeed consti
tutes one of those means by which perfection
is to be attained to. In every circumstance,
therefore, this rule is to be observed. Justice,
then, under aU circumstances, ought to pre
dominate, and particularly with respect to the
weak and infirm. But of these, women, whose
whole power of choice is deposited in the hands
of their husbands, are perhaps the most helpless.

379
Now, as it would be next to impossible to observe
this rule inviolate, with regard to nine wives; and,
as a greater number than four would most likely
superinduce that oppression, which it is the wUl of
Providence should be avoided, it was declared,
in conformity whh the general mercies which are
vouchsafed to the faithful, that none but the Prophet
should possess mOre than four. But, as he was the
paragon of all justice, he was allowed to have nine.
To explain the mystery, why this number was
chosen in preference to any other, does not fall
within the limits of this tract.
If it be said, that as a diminution in the
number has here been supposed to administer to
the due preservation of justice, and as most raen
fail in this particular, it should follow that a plura-
lity of wives should be entirely forbidden, we
answer : Every sensible man must see, that this
reduction ofthe number to one, would also reduce
men to difficulties. For, it is the desire of most
mell to take women without any sort of restraint :
and, it is Well ktiowti, thkt the object of Moham
med's law Was, to diminish difficulties. It has been
our obj-ect, therefore, to -shew, that Mohammed's
allowitig hiwiself to take more wives than he al
lowed to oth«rs. Was tiot foutided on lust, but with
the view of diminishing the difficulties above-
metitioned : — to point out the difficulty of other
individuals preserving justice among four ; and
that this was not the case (with respect to Mo-

380
hamraed), in a number exceeding five, six, or
more. Upon the whole, then, it must be quite clear
to every considerate person, that the law of Mo
hammed is founded on the principles of virtue and
convenience, most of which are apparent to every
attentive observer : but, that opinions involving
doubts and difficulties are entirely excluded.
The law, however, now in the hands of the
Christians, is, as every man of sense knows, of
a very different description ; and, therefore, can
never have come froni God. Such, for example,
as their being allowed to drink wine, which never
fails to injure the intellect, for the improvement of
which the missions of aU the Prophets were origi
nally undertaken. In like manner too, their women
being allowed to take any man they may please,
and whenever they please, cannot but superinduce
great confusion in their tables of pedigrees, and must
put an entire end to that chastity which, every one
knows, is both necessary and proper. In such
a case no one can possibly know whose son he is.
Of a piece with the above is, their being allowed to
eat the flesh of any animal, which has been clearly
shewn, by the physicians, to be the cause of great
and serious evils.* There are others also, which
* Of the falsehood of the above assertions, it would be
superfluous to offer any proof. On the last there is a curious
note in Pococke's Specimen, p. 89, to which the reader is
referred.

381
had they come from God, must have been given in
consideration of the weaknesses of those times :
such, for example, as monasticism, — Men making
themselves eunuchs, and neglecting to marry;
which, it need not be shewn, were all unnecessary
and out of place. For, to associate with the good
and virtuous, which is the object of Mohammed's
law, tends to the advancement of both personal and
mental improvement, and is much more becoming
than to becorae the companions of stones, beasts,
and reptiles. To marry, then, which is the proper
means by which mankind are multiplied, and which
constitutes the most perfect work of the Deity, must
be more proper, than the neglect of doing so ; or,
than what is worse, the mutilation of the human
frame, which is, in fact, to call in question the
wisdom of God's works.
But, with respect to the story of Zaid's wife,
we say, it has been taken from false accounts
which have been fabricated by the enemies of the
faith. The true story is this: When Mohararaed
saw Zaid's wife, which happened by mere chance,
he made this ejaculation, " Blessed be God, the
best of Creators." Zaid's wife mentioned this to
her husband ; and, as he had a great regard for
Mohammed, he began to think that Mohammed
had spme inclination to have her. Upon this
Zaid divorced his wife, and requested Mohammed
to take her. At the same time the angel Gabriel
also appeared, and said, " Take her." On the

382
same occasion a revelation was made for the sake
of the pious, in order that they might experience
no difficulty in taking the wife of any one who
was called a son, although, in reality, he gtood
not in that relation to the other.
As to the account (p. I09.) of the law laid
down by Mohammed for the regulation of his
own wives, raen of liberal principles well know,
that it was such as the circumstances of the case
required ; and, that if he had done otherwise,
he would have acted inconsistently. But, in the
religion of the Padre, there is neither raodesty
nor consideration ; and hence he has corae to
the conclusion, that this was aU done in confer-^
mity with the suggestions of a lustful disposition,
and not after due deliberation.
" Another consideration is,'' continues the
Padre, "that he bequeathed his power to his
relations," (p. 113). We answer: The meaning
here to be attached to the word relations does
not appear very obvious to us. If the Padre
intends to apply it to AU and his iUustrious
descendants, as tbe events which took place would
seem to suggest, there can be no doubt (and the
Soonee themselves allow it) that this was incoU'
si&tent with good worldly policy : for there were
very few indeed who ha,d not lost §orae relatian
or other by the sword of Ali ; and to such extre
mities had he been reduced in consequence, that
scarcely one person was found, who could cordi-

383
ally take him by the hand. The bequeathing,
therefore, and delivery of the supreme power to
him, could have come to pass by no earthly raeans
whatsoever ; but must have been a dispensation
of the Almighty alone, who declared, that if Mo
hammed did it not, his mission would not be ful
filled. The contrary was certainly the most likely
thing to have taken place; and hence it was, that
the Prophet had so much fear in making tbis de
claration known, lest those who had so lately em
braced Islamism should object and rebel. Nor
did he mention the circumstance till he had been
reprimanded for his negligence, and had received
the above-mentioned revelation on the subject.
The Padre proceeds, (p. 1 13) : Another con
sideration is, "the contents of the Koran itself,
to which we shall now briefly advert, &c." (to
p. 115, 1. 13.) We answer: What the Padre
has hitherto said, sufficiently vain and groundless
as it certainly is, cannot, nevertheless, be set down
as the effect of a wrangling, contradictory, or tri
fling disposition, such as he has here manifested
in his account of the Koran ; a book which he has
formerly aUowed holds out an unanswerable chal
lenge to aU to produce the like ; affirraing, how
ever, at the same time, that such inability resulted
not from incapacity, but from want of experience,
(p. 81.) "Por," continues he, "should others,
who have greater experience, make the attempt,
it is possible they may succeed." Now, this is

384
advanced merely as a possibility, it is possible,
says he, they may succeed. Setting aside, there
fore, this possibUity, he seems to allow, that no
one of the professors of eloquence among the
Arabs, had it in his power to produce an equal
to the Koran ; and we know, that their inability
was occasioned by its consummate elegance. How
then does it happen, that he now attempts to lower
the estimation of the Koran, affirming it to be
inferior to the generally acknowledged works of
merit, ignorant as he is of the arts of eloquence,
notwithstanding the fact, that the most learned
among the' Arabs, from the day in which the
Koran was revealed to the present, (a period ex
ceeding twelve hundred years), have raade every
effort to produce an equal to the sraallest portion
of it, and yet have confessed their inabUity to
do so? And further, have considered it as their
greatest happiness, to have arrived at the raeaning
of any one of its more recondite declarations ?
But, waving the consideration of the elegance
of the Koran, every one, who has made any profi
ciency in the experience of its declarations, is
aware, that such is their sublimity and excellence,
even when viewed in the lowest stage of attain
ment, as to exceed the greatest inventive powers
of man. The different gradations of attainment
in divine knowledge which they present, are stated
by the learned as not fewer than one thousand;
and, we affirm, such are the aUusions found in.

385
every verse, (or in every two verses at farthest)
to every one of these different gradations in divine
knowledge, as must convince every inteUigent
reader, that their author must have had the ex
perience of a thousand years at least.
The Law and the Gospel, on tbe contrary, con
tain no such declarations, if you except a very few
instances ; nor wiU the whole amount to what
is contained in one verse of the Koran. It must
be clear, therefore, that all this could never have
come frora any one merely laying claim to a prophe
tic mission, without previous instruction either in
the arts of reading and reasoning, or in the ways
of religion ; and stUl more so wben we consider,
that no one can, without the teaching of the Al
mighty hiraself, make any proficiency in such
knowledge, during the longest period of human
life. But, with respect to Mohammed, we know,
that he had received instruction from no one. It
must foHow, therefore, that the contents of the
Koran must have come from God ; and, conse-
qufently, that the objections of the Padre are weak
and groundless.
With regard to what has been said, namely,
" that the Koran has neither poetry nor arrange
ment," (p. 113), if it be meant, that the sentences
are not duly arranged in the verses, the assertion
is contrary to truth : for every verse is so admi
rably arranged, with regard to the context, as
to be perfectly unobjectionable. Still, any one
Bb

.386
disposed to object raay do so, the only reward
he will have will be his own disgrace. But, if
objection be made to the arrangement of the verses,
we reply : It is true some of the verses do, at first
sight, appear to be dislocated and defective, which
raay be accounted for in several ways ; one of
which is the great ignorance of its; first compilers:
for the Califs Omar and. Othman, who ha,d no
knowledge of the, truth, took upon themselyes this
office. It is related itideed in a tradition which
may be relied upon, that they omitted sorae pas
sages, which were unfavourable; to their own in
terests.* The holy Imams,f however, as weU as
the orthodox Califs, and particularly AU Ibn Abi
Talib, had a perfect knowledge of the true ar
rangement ofthe verses and context, as well as of
those changes which had been made by others ;
and this, for the sake of posterity, they have deli
vered in their traditions.

* In the Dabistan of Meer Mohsin Fani, (p. 337 of the
Calcutta edition,) we have the following passage, after which
one of the chapters of the Koran, which it is said to have
been the intention of Othraan to, destroy, is given. <s^ lixi
/X^ lA^ J'i i^ \&jy jl ly^ iJis-y • "—'¦'-'." ^JaJ^
cu«*aji \ibjy f j] fjy ;j:^]xi] y Xy jA] jAij
" It is said by sorae that Othman, having burnt the copies
of the Koran, destroyed some of the chapters which spoke
of the dignity of Ali and of his house, of which the foUowing
is one, &c."
t See the note in pp.. 347-8-9,

387
It is probable that Ali might have received an
injiinction from the Prophet, not to lend his assist
ance in the compilation and publication of the
Koran : for, at first, the opponents would have
refused to accept of such assistance, affirming that
they had no need of his copy : the consequence of
this would be, that Ali would conceal it. After-
vvards, when they attempted to get possession of
it by stratagem, in order to destroy it, he likewise
concealed it, and it has, since that time, been pre
served by his descendants. At present, this copy
is in the custody of the reigning Iraara ; and, as it
has never been seen by the Padre, it is impos
sible for him to say, whether the verses in it are
properly arranged or not.
But, when any verse is complete, presenting
in its construction no subject without its predi
cate ; no verb without its nominative ; no relative
sentence without its correlative one, what neces
sity can there be, that such a verse should be con
nected with any other, in order to become more
perfect; aUowing that this would involve no im
possibUity in terms? And again, when a preceding
verse is alrfeady perfect, how can its perfection
be increased by the addition of, the following
one, or vice versa ? Now, in the Koran, we know
of no verse, if we except one only, naraely :
(y.1 f] 'ixs-]y- ljk«jij ^1 ), the third verse of the
fourth chapter, which is thus defective, and pre
sents a relative without its corresponding cor-
B B 2

388
relative expression. But here, we have an indis
putable tradition assuring us, that this is owing
to the corapilers ofthe Koran ; and, that the context
stood differently at the first. But, if the Padre
means, that those verses which treat on the unity
of the Deity, — on religious assurance, — on the fun
damental and their derivative doctrines, — on the
victories (gained by the Prophet) ; that others which
contain the narratives, the exhortations, or the pre
cepts, are not found in sorae particular parts reser
ved for that purpose, but are spread throughout
the whole book ; the fundamentals being sometimes
found in connection with their derivative doctrines,
and sometimes among the narratives : — the deri
vative doctrines sometimes before, and at others
after the fundamental ones : — and the narratives
occasionally repeated in other places, the answer
is this :
After it has been shewn that every verse is
complete in itself, with respect to the subject on
which it treats, no fault can be found with the
Koran on account of its arrangement. On the
contrary, that ought rather to be considered as
a proof that the book itself came frora God. Por,
although it is not arranged as huraan composi
tions are, in which every chapter is composed and
arranged vvith reference to the subjects on which
they treat; and in which many inconsistencies
are nevertheless apparent, yet the Koran, im
possible as this seems to be, and dispersed as the

389
subjects on which it treats are, never departs in
the smaUest degree from the objects which it has
in view, namely ; the characters of the Pious, —
a display of the various gradations of religious
experience, and of the fundamental and deri
vative doctrines, whether indispensable or riot,
without betraying the smaUest discrepancy of
sentiment.* As to authors in general, although
they first divide their books into chapters and
sections, prefixing a preface, in which they point
out the object of their work, and adding a conclu
sion, they do, nevertheless, universally fall short
of fulfilling their promise to the Beader ; whereas
the Koran, on the contrary, exhibits nothing like
inconsistency in declaring the whole wiU of God.
And indeed, God himself has said, " If it had been
from any besides God, they would certainly have
found therein many contradictions." f
Another reason why this want of arrangement
has obtained in the Koran is this : Authors, in ar
ranging their books, select and lay down certain
questions which they intend to discuss : and good
sense suggests the propriety of dividing books into

• ^.J ...jJO (jW5-« *») • I am apprehensive that there
is sorae error in this passage : if not I must confess that I do
not see its precise force. In the transLtion I have been
guided principally by the context, ^j.^ y j^ '^ perhaps
the true reading.
t Sale's Koran, Vol. I. p. 103.

390
chapters and sections for this purpose. But the
Koran was revealed by parcels during a space of
twenty years : such declarations, therefore, as cir
curastances made necessary, were revealed. The
derivative doctrines were not then wanted ; while
others of a different description were. Some of
the revelations described the state of the heretics
of those tiraes, or of others which should immedi
ately succeed, and which it was necessary should
be made known. Other parts enjoined the prac
tice of fighting for the faith, which was then indis
pensable. Others gave such narratives as were
suitable to the dignity and nature of the subject.
And, upon the whole, as the circurastances under
which the revelation was made were daily varying,
the arrangement of the Koran necessarily varied
from that of other books, every day requiring a re
velation suited to its circurastances, and, conse
quently, agreeing or disagreeing with that, which
had already been made. This, however, cannot
be considered as a fault in the Koran ; for there
would be no difficulty in shewing, that every eyent
which took place, during the twenty years of Mo
hammed's mission, was regulated by the wiU and
consummate wisdom of the Almighty, and not by
the council or projects of the Prophet, of which the
passage, " it is no other than a revelation, which
hath been revealed to him,"* is a sufficient proof
¦ Sale, Vol II. p. 389.

391
The repetition of certain verses in the Koran
must be ascribed to the same cause, A sentence,
for instance, suitable tothe subject of any discourse^
might have been written by any one twenty years
ago. Now, should the same sentiment again be
expressed in the same words, when treating oh the
same subject, particularly if the terms in which it
had been deUvered, had now acquired a force which
they-didnot possess in the first instance, woUld any
one think of saying that this was an unnecessary
repetition? The fact isj this is what is done by
almost every writer: but had this formerly been
considered as an infraction of the rules of rhetoric,
it would certainly have been avoided by the Pro
fessors of that art. Besides, this repetition is also
found to prevail in the Pentateuch itself.
• When our opponent says, that ""^in many in
stances the Koran has nothing to recommend it
but the mere rhythraus," (p. 113,) if he means
that this is superfluous and adds nothiiig to the
sense. We reply, in the first place ; no such thing
as this is to be found in the Koran: and, in the
second, that the rhythraus is so far from being
a btemisb, that it constitutes one of the greatest
beauties of its style'; and one, which- those who are
best acquainted with this subject, have always
admired. Shouldit be objected, that another style
should have been adopted when treating again on
the same subject, but that the present one has
been retailed merely for the sake ofthe rhythraus,

392
it may be replied : As the style is not injured by
the rhythmus, but, on the contrary, rendered per
fectly elegant by its adoption, the objection must
fall to the ground.
But the most astonishing of all is, the asser
tion that the Koran contains many low and vulgar
expressions: (p. 113), for the truth is, the nuraber
of its expressions, which raay be fuUy understood by
huraan investigation, is very sraaU. The far greater
part can be fully comprehended by none but the
Prophet himself, or the descendants of his house.
And hence it is, that the citation of one verse only,
when fully understood, has always been deemed
sufficient to establish any point in divinity. None
of the learned, who have appeared during the space
of twelve hundred years, have hitherto been able
to discover the low and vulgar expressions allu
ded to by our opponent : it is, therefore, incumbent
on him to point them out, that the grounds of his
assertions might be known. And, if he does this
with as much felicity as he has the blunders of his
own visionary iraagination, the truth of what he
says wUl be evident enough.
The result of our own enquiries on this subject
is, that the Almighty has no where, in the Koran,
presented any low or vulgar subject to the reader:
on the contrary, its contents embrace those requi
sites only, which are the characteristics of real
piety, and which are therefore necessary to be
known. These again are described in language

393
the most concise and elegant possible : but, as for
low and vulgar expressions, or points unworthy of
recital, they are not to be found in the Koran.
But, if the objection goes to assert, that the
Koran contains words and phrases in common use,
such, for instance, as 'heaven, earth, he said, he
says, or the like, We answer, in the first place;
These are not low and vulgar expressions, merely
because they are commonly in use. Low expres
sions are those, which, considered in theraselves
alone, imply something low or vulgar ; things with
which all are well acquainted ; but, from the
knowledge of which, no real advantage is to be
derived. And, we affirm, in the second place,
that all the divine books abound in expressions
of this description, whence it should follow by the
Padre's reasoning, that these books are not of
divine origin.
Again, the assertion, that the Koran contains
" many stories which are altogether unnecessary,
because they are to be found in the books of the
Jews and Christians," (ibid.) is perfectly futile;
for these stories are, in the estimation of those
who are qualified to judge, of the greatest value ;
because they detaU the various punishments which
await the wicked, as well as the instances of love
and favour which God has shown to those who
have obeyed hira and his Prophets. Nor does
their being found in the Law, Gospels, or any other
book, make it at all unnecessary that they should

394
appear again in the Koran. For, upon this prin
ciple, no one would be at liberty to insert in his
writings, any thing which another had writttin
before him : if he did so, he would be accused
of plagiarism . No one, however, has hitherto
thought of making this a question, notwithstand
ing the fact, that most of the narratives given in
the Koran are to be found in the writings of the
former Prophets ; and, . what is more astonishing;
these are given without the least discrepancy or
self-contradiction. But the most wonderful thing
of aU is, the descriptions found in the Koran of
the errors of the Jewish Doctors, naraely ; that
some of them were totally ignorant ofthe scope and
meaning of the Scriptures ; that others wilfully
corrupted them ; and that others again endea
voured to explain what they understood not by
mere conjecture.* Now, however useless these
narratives may be said to' be, certain it is that
their being translated into the Arabicf from the
Hebrew or Syriac languages, would at least enable
the Arabs to become acquainted with them.
With respect to the following positions of the
Padre> namely; "^ Add to these many sUch un-

* MS. xi] ixi (---Jwtlb ]aj>j ij[)j. The phrase
!,_ . im\\i b«c»-i is taken from the Koran, chap. 18. ver. 23.
See Marr'acci.
+ MS. ^ju: the context manifestly requiring j >c •

395
raeaning passages as the following. In the chapter
of Lockman we have ; " And he hath thrown on
the earth mountains firmly rooted, &c," (pp. 113,
114.) We remark, in the first place, that a mistake
has been made in designating the chapters from
which these extracts have been taken ; for the
fact is just the reverse of the Padre's statement;
the first passage having been taken from the
chapter of Lockman ; the second from that of the
Cave.* And, in the second, that the meaning
of the first extract is, that the Almighty placed
upon the face of the earth great and immoveable
mountains, because he was unwiUing that any
motion should take place in its surface which may
annoy or affright its inhabitants. Now, no one
can be ignorant, that this sentiment is such as tp
be wholly unimpeachable ; and, that it is of a piece
with that gracious disposition of the Almighty,
which has so often been manifested to those who
love and serve him : as if he should say, I created
the earth and placed it upon the surface of the
waters; and, lest it should move, disturb you,
or break your repose, I have placed mounfaius
upon its surface, just as anchors are appended
to ships, in order to insure its stability, and' to
give confidence to you its inhabitants. These
sentiments are not only such as to be compatible

* This mistake I have corrected as noticed at the foot of
page 113. '

396
with real eloquence, but conformable to truth,
and are agreeable to the traditions, as the Doctors
of the Shiah have shewn, namely; that the, differ
ent parts of the earth, have been so disposed, as
best to promote tbe common good for which they
have been designed; and so arranged, that nothing
but great external violence can bring about a con
trary effect. It is also related in the Hadith,*
that, " In the beginning the earth moved upon
the face of the waters like a boat, and that it was
set at rest by iraraoveable mountains being placed
upon it. It has also been related by Dhohakf
that the Almighty placed nineteen raountains as
nails in different parts of the earth, in order to
give it stability. Of these the Caucasus, the
Abukabis, I the Judi,§ Libanus, Sinai, Sinin, ||
and Bir,l raay be noticed. Upon the whole then.

* A general title for any collection of the traditions.
t See D'Herbelot's last article under this name.
X A mountain near Mecca, according to the A>i^f\ <_jUi
JU^'I. iU/»il. by Zaraakhshari.
§ According to the work entitled *js.***^l b« *s?^ *^^
narae of a raountain in Mosul, also of another in Mesopotamia.
To this last the author of the Kamoos adds another in Aja.
y According ti the author of the Kamoos the name of
a mountain in Syria.
IT This is probably the^l Obair ofthe fjsf'^] U fS?^,
which according to that work is a raountain fjjii fjOj] ^J
in the country of Dhiban.

397
this was nothing more than what the state of
things required, and what nothing but folly would
have left undone : it is also in conformity with the
traditions, and agreeable to truth, no less than its
relation is with the requirements of real eloquence.
It is difficult for us to say how the Padre could
have understood this passage so as to bave pro
nounced it unmeaning. The second extract, in
like manner, presents nothing low or vulgar,
either in expression or raeaning. The truth is,
the Padre has failed in attempting to shew his
own acuteness, having forborne to offer any
proof of his assertions. Has not his own acute
ness here set in a spring of black mud? The
truth is, the sun neither rises from the earth
nor sets in it; nor does it ever leave its own
orbit,* or set in any warm or muddy well, as the
writers on Astronomy have shewn. The Padre
seeras here to have lost sight of the expression,
" he found it :" for, if he had not, he would have
seen that his reraarks were perfectly out of place.
When any one is surrounded by the sea, we know,
the sun appears to hira to rise frora the water,
and to set in it. Now, what difficulty can there
be in supposing that Alexander, looking from
a distance, saw the sun apparently setting in a

* The Orientals still follow the Astronomy of Ptolemy,
in which the Sun is made to revolve like the planets in its
own orbit, or heaven, as they term it.

.398
well of water? It is also related by Kaab Elah-
bar,* that a passage occurs in the Pentateuch
wherein it is said, that the Sun sets in a spring
of black water ; which raust either be understood
figuratively, or, as relating the thing merely as it
appeared. But of this we are not certain.
Again, the accounts given of the belief of
Alexander, which have been written by his com
panions, and in which it is said that, he was an
infidel, cannot be construed as proving that the
Koran does not come frora God : for, there are
raany accounts in the Koran, which even contra
dict those given by the ancient Prophets, what
wonder then' if it contradicts thpse histories ? But
the truth is, one of the greatest advantages derived
from the Koran is, the declaration that the learned
of former times have corrupted the text of the
ancient histories; so that there is no reUgious
sect whatever now in possession of histories, in
which imphcit confidence can be placed; for they
all abound with false, vain, and extravagant nar
ratives. f But, further, as faith is the secret ope-

* In the MS. c:,.v>«Jjj-o JjO j\x4] t--.*^ j]j- I have
no doubt that this name ought to be written .bte-l!l i.y)i ,
as suggested to me some time ago by the learned Professor
of Hebrew at Oxford, and as it will appear in his next part
of his continuation of Uri's Catalogue.
t How does this agree witb the sentiments broached at
pp. 222-3 ?

399
ration of., the mind, might it not be true that
Alexander did really believe in God; but that he
did, for some politiqal reason or other, conceal
this , from his companions ; and that it was the
pleasure of the Al™ighty to reveal the fact in
the Koran ?.
. The next assertion, namely, that many con-
trafliptions, occur in the. Koran, (p. 114), is per
fectly of a piece with the preceding ones; and is
founded on the erroneous principles of the Jews
and Christians, who. hold, that, from the consi
deration of the omniscience of the Deity, extend
ing as it does through every period of i time,, it
is impossible that any thing like abrogation can
take place in his law. Now every inteUigent
person must see the futility of such reasoning as
this. For the precepts of God- are always deli
vered with a special regard to the necessities of
his servants. And there can be no doubt that
these raust vary with the varying exigencies of
the tiraes in which they are delivered. The divine
Lawgiver raay here be considered as the spiritual
physician of his people ; who, like a temporal phy
sician, prescribes such regimen and medicine as
are most likely to suit the wants of his patient.
And, as the varying state of the disease wiU at
one time call for one remedy, at another for an
other, so does it come to pass with respect to the
Physician of the soul. His knowledge, therefore,
of the future, will have this advantage, that he

400
will be iraplicated in neither doubt nor raistake;
nor, consequently, lay down any law for the observ
ance of his people, which will not tend to proraote
their general happiness : and not, that when he
knows that such and such a law will be advan
tageous up to such and such a period, and no
farther, that he should not then change it for
another. On the contrary, if the divine Law
giver legislate in conforraity with the dictates of
omniscience, the abrogation of certain laws wiU
follow as a necessary consequence. And, as every
one knows that the circumstances of those who
devote theraselves to his service are continuaUy
changing ; and that those of no individual reraain
stationary for any considerable length of time ;
and, further, that the spiritual state of man is
equally varying, what, we ask, would an all-wise
and powerful Lawgiver do, in such a case, but
vary his laws accordingly ?
Our opponent has also said, that the Gospel
does not abrogate the law, (p. 115). But this
is accounted for by the fact, that the Gospels
contain no law at all : if they had, they raust have
abrogated those already given, which is a sufficient
denial of his premises. If then the Gospel had
contained any law, this must have necessarily
abrogated that of Moses. Now, the greater part
of the laws to which the Christians subscribe, are
those which relate to their prayers, fasts, marri
ages, and the like: all of vvhich are manifestly

401
contrary to those of the Jews. We now ask,
are those precepts, which prevail araong the
Christians, and by which both rich and poor are
bound, and to which both acknowledge obedi
ence, established by the authority of Jesus or not?
If they are, so many of them as oppose the law
of Moses do virtually abrogate that law : those
which do not, may properly be said to fulfil it.
But, if they are not derived from him, but have
originated only in the authority of the learned,
then, that religion can challenge the reverence
of none, much less of men of talent and edu
cation. But further, had no variation taken place in
the laws and requirements of religion, the mission
of one Prophet after another, as well as the conse
cutive revelations of different laws, could have had
no other object than that of confusion and per
plexity. It therefore became necessary that all
should finally be subject to one law, differing
frora those which had previously been revealed.
Upon the whole then, any one carefully comparing
the Koran, with either the law or the Gospels,
(waving the considerations respecting the creeds
of Mohammedans, Christians, or Jews,) wiU not
only find, that the Koran is greatly superior to
both in style, but also in the sublimity of its doc
trines : — that the most sagacious and best in
formed among men have confessed their inability
to arrive even at the lowest degree of the divine
C c

402
knowledge which it unfolds; comprehending as
it does every mystery relating either to the creation
or resurrection of man, and containing the prin
ciples both of divine and worldly policy ; — divulging
both the experience and doctrines ofthe ancients ; —
publishing the principles, circumstances and acts
of the moderns ; — leading to the true way of sal
vation ; — detailing the particulars respecting both
the creation, and the day of judgment, notwith
standing its unusual style and arrangeraent. Such
too is the beauty of its style, that the raore it
is read, the greater does the desire of reading it
become. Those who have made it their business
continually to peruse it, have derived from its
declarations the most exalted notions of spiritual
things, which have been foUowed up by the great
est advances in the experience of them : to which
may be added, the best instructions even as it
regards the things of this life. Enchanters have,
by its words, laid angels, devils, and even the stars
of heaven under contribution : and physicians
have prescribed the continual reading of it, as
the means of curing many diseases. That this
has all taken place is indisputable, although a part
only has been experienced by the author, and the
rest reached him by report. And God is our
judge, to whose decision we appeal, that what
has here been said, is not a tenth or even a
thousandth part of what may be advanced, witb
respect to the Koran : and, that what has been

403
advanced, has not been exaggerated by contro
versial feelings.
What the Padre has said, therefore, naraely; ,
that any one, upon his first seeing such a book
as this, cannot but come to the conclusion that
it never came from God,* is derived from the
sarae prejudiced source with the following, " But
another, not being a proselyte to his creed, and
seeing aU these things concur in hira, cannot but
corae to the conclusion that he was no Prophet."
(p. 115).
We would here ask the Padre, what is the
precise character of those accomplishments, which
Mohararaed did, or did not, possess ? The first, and
indeed the source of all huraan accoinpUsh ments,
is knowledge. Now, at the time in which Mo
hararaed raade a claira to prophecy, and in which,
as our opponent thinks, he published his Koran,
had he been instructed by any one in the mysteries
of the creation and resurrection ? Had any one
taught him which was the way of truth and hap
piness, so as to enable him to advance the spiritual
state bf his followers ? Or was the fact otherwise ?
If it be repUed, that he had received no such
knowledge, we ask, in the next place, whence
then have those principles of knowledge been
derived, which appear in the Koran ? Whence
those divine mysteries ? — ^ Which of the learned

* Alluding to p. 114. "Again, the contradictions, &c."
C c 2

404
Jews or Christians was it who laid them down, and
then published them in the narae of Moharamed?
Frora whom was it that this law of truth and
equity proceeded, every particle of which is con
formable to right reason and the fitness of things?
From whom, we ask, could all this have corae,
but from him who is the Lord of lords, and to
whom every mystery is plain, every secret known?
Let the reply be dictated by justice and guide^d
by truth, since the only thing to be had from
a wrangling and rebellious disposition is mistake
and error.
The second accomplishment is, mildness of
disposition. Should it then be said that this was
not possessed by Mohammed, we then ask ; How
came it to pass that the Arabs who inhabited
the desert, traversing it without controul, and
treating one another with the bitterest hatred,
were so brought together by him as to consider
each other as friends, and eventually to make the
contract of brotherhood? * How was it that they
attended him continually and faithfully, consider
ing him as the bond of union by which they were
severally united, — rendering him the most un
feigned obedience, — risking their lives, property,
and reputation ; and acting a part which sorae
would have thought bordering on insanity, with
no other view than the desire of cultivating his

* Ann. Moslem. Vol. I. p,. 76-'

405
friendship, if he had not shewn hiraself to be mUd,
patient, and tractable? How was it, we ask, that
this almost savage race of men was thus disposed
to seize the borders of his garraent, and to advance
the interests of his religion at the expense of their
own lives and fortunes ? " If (as it is declared in
the Koran,*) thou hadst been severe and, hard
hearted, they had surely separated themselves
from about thee."
But, if Mohammed had not really been of
a mUd disposition, how could he have written and
published this verse in the Koran, namely ; " Thou
art of a noble disposition." ?f For, a vicious
disposition is not a thing to be longkept secret:
one day or hour, particularly when engaged in
marches, battles, and the like, when the passions
of raen are harassed and excited, would have been
sufficient to discover the real state of the case,
and to give the Ue to both God and the Prophet.
Now, let justice be done hira. Did he not fibap-
don the allureraents of the world, leaving the
things of time and of sense, and seek his satis-
fiaction in the house of God? Did he not suffer
hunger without repining, and daily and weekly
raortify the lusts of the flesh by resignation and
contentraent? Did he not conduct himself with
a strict regard to justice araong bis people j and,
* Chap. 3. ver. l60. Sale, Vol. I. p. 79-
t Chap. 68. ver. 5.

406
leaving the things of this world, fix his attentions
on those of another? Did he not lay it down as
a raaxira, that " the love of the world was the,
origin of aU sin,"* — that the service of God was
the only source of salvation, but that rebellion
against him was the harbinger of ruin ? Did not
his precepts bear more heavily on himself than
on others? Was he not a friend to those who
loved God, and an eneray to those who hated
him? Was not bis own love to God ardent,
while his contempt for every thing else was real
and permanent? And, in a word, did he not,
while he adhered stedfastly to hira, treat every
earthly consideration as of no iraportance what
soever? Now, let every candid person judge for
himself. Suppose a person to have appeared pos
sessed of such qualifications as these, who had
never been assisted by the instructions of any
man of learning, but had passed his life among
the Arabs of the desert. Add to this, the suppo
sition that he wrought many miracles. Now, we
ask, must not every candid raan acknowledge at
once, that he raust have been a Prophet ? Nothing,
surely, can be more strange than the assertion of
the Padre, " that should he even have performed
some miraculous act, he never could have come
from God." (p. 115.) The writer is at a loss
to conceive what base action the Padre here at-

' This adage has already been cited, p. 375.

407
tributes to Mohararaed, when he says, that should
he even, have perforraed some miraculous act, he
never could have come frora God. The acts, as
it is weU known, which have been ascribed to
Moharamed, are such as not to stand in need of
any explanation, as to the exceUency of their ten
dency : for they were all, without exception, such
as to proraote the peace and happiness of raankind,
without the least adraixture of infirmity or defect.
, The Padre goes on : " Another consideration
is, that in the Mohamraedan religion, &c." (p. 115,
to the end of the first paragraph, p. 1 16.)
We reply : What has here been said, as to
the way of salvation being confined to two con
siderations, is conformable to right reason and to
truth. For, in the case of a master and his
servant, the way to avoid shame and to obtain
favour is, by avoiding what is forbidden, and
performing what is cominanded by the master.
But, upon the supposition of the servant becoming
disobedient, and disposed to follow his own will
rather than that of his master, and perceiving that,
in consequence of this, the avenue to favour has
been closed up on every side, and that no means of
reconciliation is now left : and supposing the ser
vant further to know, that his own well-being, both
in this world and the next, depends on the favour
of his master alone ; and again, that the servant
repents of his conduct, and uses every means in
his power again to be admitted to the favour of

408
his master, what further can he possibly effect,
than to shew a sincere sorrow and contrition for
his past offences ? This then is what we raean
by repentance.Now every one knows, that any servant pur
suing either of the two following courses, . with
respect to his master, will finally experience his
favour. By exhibiting, in the first place, an un
varying obedience to aU bis commands. And, in
the second, by manifesting, upon an occasional
faUure, an unfeigned repentance, accorapanied
with every endeavour to make reparation for the
fault; supposing his master, at the same time,
to know what is going on in the servant s mind,
as to this particular. But, should the master upon
the first supposition, namely, that such servant has
served him faithfully during his whole Ufe, not
withstanding, punish and afflict him, would not
every intelligent person brand hira as a tyrant,
and his conduct as infaraous? And, in the second,
would he not be reproached as merciless, unjust,
and inhuman ? But to God no such attributes as
these can possibly be ascribed ; for,, he is not only
the most merciful, but the most bountiful of Beings.
No man of the least perception, justice, or feel
ing could ever look with indifference on the
ascription of such properties as those above-raen
tioned to hiraself, mucb less can He who is the
Lord of lords, and the fountain of all perfection.
We conclude, therefore, that salvation is to be

409
obtained by the two ways already mentioned, each
of which is sufficient for that end, when properly
considered. The proof, moreover, which has been adduced
by the Padre on this question, is not only im
perfect, but is, in its first part, inapplicable to the
subject, for it evidently relates to tbe question,
whether good works will cancel sin or not, wbich
has thus been decided by the Alraighty hiraself
in the Koran : " That good works wiU cancel
sins,"* which is a question foreign to our present
purpose. The reraaining part of the Padre's proof, from
the words " Now there is no one,, &c." to the end,
(p. 116), although applicable to the subject in
question, takes for granted that God charges men
with commands, which it is out of their power, to
obey ; and, that the divine precepts are, infinite
in their requirements ; the falsehood of which is
* Chap. XI. ver. 115. Mr. Sale has, in my opinion, given
an icrroneous translation of this passage, which may perhaps be
traced to too servUe an imitation of Marracci. The passage is,
C^bwJl i.y^i^ CulJuu.s.i f , which Marracci translates,
"Quippe bona opera abire facient raala." And Mr. Sale,
"For good works drive away evils," Vol. II. p. 31. The
error appears to have arisen from a mistake as to the raeaning
of the last word, which the author of the Kamoos says is the
same with djudas- . iaksi\ LjuJlj • In this sense too the
Moola has understood the text, as have also Gelal Oddin
and Beidawi in their commentaries on the- passage.

410
self-evident. No master, for example, would ap
prove of the disposition which would compel a
slave scarcely able to carry ten ass-burdens of
wheat from one place to another, to carry ten
tiraes that quantity in the sarae tirae ; rauch less
of the disposition which would punish such slave,
if after carrying the nine only, he had it not in
his power to carry the tenth. If such an event
should take place, every inteUigent man would,
of necessity, reproach the conduct of such a
master. How then could such a tbing take place
with God, whose attributes are justice and raercy?
It is surely irapossible. " God will not force any
soul beyond its capacity."*
The capacities, however, of different persons
are different : for there are raany who can spend
their whole tirae in the services of religion ; who
can watch by night, and fast almost continually ;
and thus occupy theraselves night and day in the
service of their Maker. But, it results frora the
kind disposition of the Deity, that this has no where
been laid down as binding: aU that has been
declared is, tbe appointment and limitation of the
portions of time proper to be observed by the
pious. Some, for instance, are to be appropriated
to the acquirement of temporal goods; others to
those of eternity: some to sleep, others to refresh
ment. And, upon th& whole, nothing is raade

Sale's Koran, chap. II. p. 52.

411
binding, but that, which being neglected, would
deprive the believer of that first step towards per
fection, which is to be acquired by no other raeans.
The comraands, therefore, of the Deity are not
all to be considered as binding : some only are of
this description ; others are left to the affectionate
regards of the pious.* Now, those precepts
which are binding in every law, are but few when
compared with those which are left to the regards
of the pious. The reason seems to be this : by
observing the precepts wbich are binding, raan
arrives only at that degree of perfection which
will save him from punishment, and entitle him
to the lowest place in paradise ; hence these
precepts involve but little difficulty in their re
quirements. Now the degrees of elevation in
paradise, as well as those of degradation in hell,
are various. All men, therefore, wUl not hold
the same rank in either of these places respectively.
But, in paradise, the highest elevation, and that
which will bring a man in the nearest place to the
Deity, is to be obtained by the observance of
those precepts only, which are not binding ; or.

* MS. t_„^«^ (_s«=«i5 '^'J^lj i_5*^ ¦ ^^^^ appears
to be nearly analogous to the works of supererogation of the
CathoUcs. The principal difference consists in the Moham
medan determining for himself, which precepts are binding;
the Catholic, which of the coramandments of raen it will
be most meritorious to follow. The effect in both cases is
precisely the same.

412
as the orthodox have expressed it, " The ap
proach of the pious to the Deity, is to be advan
ced by the observance of those precepts which
are not binding," * and this they have proved by
experience. As to what is written in the Pentateuch,
namely ; " Thou shalt not covet the wealth or
wife, &c." to the end (p. Il6), this is not one of
those precepts which are binding, but of those
which are left to the zeal of the pious; and
which raay nevertheless be fulfilled : for the
object here had in view is, to urge the necessity
of love to God : in any other sense, these desires
do not militate against his service ; but the con
trary. To conclude, the degrees of perfection
laid down for the acquisition of the pious are
one thousand. Of these, one only is to be obr
tained by observing the precepts which are bind
ing, the remaining nine hundred and ninety-nine
by abstinence, recitations of the Koran, and medi
tation ; all of which are the free exercises of the
pious. But, on this subject, much raay be, said,
which the limits of this Tract will not admit of.
It is said in the next place : " But, as it
respects repentance and pardon, &c." (p. Il6,
to the end of the paragraph, p. 117)- We
answer, the meaning of the passage, " He wiU
by no means clear the guilty," must be, that
* MS. Ji]jA\i if (_^JLI; XiA] J]j il

every guilty person deserves punishment, and
that to such a degree as the magnitude of his
crime requires ; which does not imply that God
should actually inflict punishment : for it cannot
be incurabent on God to act according to the
deserts of his servants. The truth is, this depends
entirely on his own will. If it be his pleasure,
he wiU do so ; if not, he will forbear, and pardon
the offender. Nor will the grant of pardon tend
to falsify the word of God, unless actually pro
posed at the moment, in which it had been de
clared, that he would surely punish every sin.
But he has never made any such declaration at
all ; nor have we met with any such a sentiment
in all the writings of the Prophets. But should
any such passage occur, recourse raust be had
to explanation, otherwise no such thing as pardon
can any where exist : and we shall be compeUed
to reraove frora the character of the Almighty
the most necessary and glorious of bis attributes,
bounty, pardon, and mercy. Of the attributes,
we know, that which ascribes benignity to the
Deity* is no less necessary than that which
declares him to be just : and further, to be gra
cious, does not imply that he must be unjust.
For, if there were no such thing as pardon, the
Deity must be severe, although we allow at the
same time that every sin shaU receive its due
* P. 166.

414
punishment, were there no repentance offered,
or disposition to make reparation for the fault.
But, after both these have been evinced, the
infliction of punishment cannot be considered in
the estimation of right reason, but as undue seve
rity. Each of these cases we see sometiraes ex-
erapUfied in the conduct of raerciful or unmerciful
Sovereigns. This gracious disposition, however,
ought not to be exerted to such a degree as
to be injurious to tbe interests of God's people.
But, as the pardon of the Deity wUl not be fully
made known until the day of judgraent, when
the requirements of the pious will have been
completed, should he then extend it to multitudes
innuraerable, no one will be able to complain,
that tbis has ever been injurious to his spiritual
progress on earth. Now, had not revelation
given intimations to the contrary, infinite mercy
would require that this should be the case :
still, from the consideration of the divine attri
butes of infinite raercy ; — of tbe excellency, in-
coraprehensibility, glory, and power of the divine
essence, and of the infirraity of his best servants,
we raay conclude, that every sinner, excepting
only the infidel, wiU, be forgiven; as we have
elsewhere shewn,* from the consideration of the
nature of his offence, which is also infinite in
degree. The infidel must, therefore, undergo
* Perhaps in the work already referred to, p. 170, &c.

415
everlasting punishraent. When, therefore, the
Padre says, that "sin is an act contrary to sorae
existing law,* (which is the minor of two pro
positions), we assent to the truth of it : but the
major, which states that "there is no law with
out its penalties," we totally deny; for, when re
pentance and reparation have been offered, the
infliction of a penalty would indicate an unfeel
ing and cruel disposition ; just as pardon, under
the same circurastances, would evince kindness
and tenderness of heart.
Now it is evident, that to pardon the faults
of any one, does by no raeans falsify tbe decla
rations of hira who denounces punishment on
crime. For, should any master, for example, par
ticularly caution his servant against the corarais
sion of sorae crime ; threatening, at the same
time, that he wiU punish him upon its being com
mitted. Supposing then this servant to be so much
led astray by the influence of his passions, as to
corarait the act; and again, to becorae so far
the object of divine grace, as to be brought to
repentance, and thus to repair to the court of his
lord with the utmost sorrow and contrition for his
offence, and to obtain pardon, who would think
of saying that his lord had falsified his own words,
or acted contrary to his own declarations ? It
would surely be said, that as he had forgiven
* P. 116.

416
his servant, he had acted a truly noble part. Nor
would men of sense blame the action, but extol
it as worthy of their highest commendations. But
should they term it the falsifying of his own word,
that would amount to reproach : for to lie is in
faraous, and every infamous action is the just
object of reproach.
Repentance, therefore, is not the mere show
of sorrow for some offence, without the addition
of all those duties which man owes to man as
such, with the earnest desire of rendering to all
their dues. To this also must be added, the
duties we owe to God, such, for instance, as
prayer, fasting, performing the pilgrimage to
Mecca, and the like. Supposing then, some per
son should injure another, either by embezzeUing
or squandering his property, and then express
a mere regret for his offence, that would not
constitute repentance. But, as both law and
common sense require, he must truly declare his
regret; and then, to the utmost of his power,
make reparation, with the view of satisfying the
injured party.. But, if he have no such wish,
he then ought to suffer the sentence of the law.
Real repentance, then, is of the following descrip
tion : Supposing, as before, that some one is
indebted to another, and that the creditor has
deraanded his due, upon which the debtor hesi
tates to offer satisfaction. If we again suppose,
that the debtor, after sorae hesitation repents,

417
and goes to the residence of the creditor with
the full amount of the debt, which he pays, and
then asks pardon for his offence; the creditor
will, without doubt, if he possess a spark of ge
nerosity, pardon the delay thus occasioned.
The case, moreover, adduced by the Padre,
is not in point, but is erroneously fraraed on the
supposition that no reparation has been made;
which raust, confessedly, be confined to the case
in which there is no abUity to do so. But even
in this case, upon the supposition that some one
should be indebted to another of liberal disposi
tion; and, that during the times of prosperity he
has neglected to discharge the debt, but is after
wards incapacitated by adverse fortune to do so.
Supposing, then, that tbe debtor should become
sorry for his offence, and perceive that the only
remedy he has now left is, to go to his creditor
with the utraost sorrow and contrition, and con
fess his fault. Would not such liberally disposed
creditor, in such a case, cancel both the debt
and the crirae ?
Again, it has been said, (p. 11 6), "That it
does not becorae a magistrate to pardon a cri
minal," which appears to be founded on the sup
position, of sorae crime having been committed
against the magistrate ; but it has, in fact, been
committed against the law and coraraand ments
of God. In this case, then, the crime affects
the lawgiver; and the lawgiver is God. The
Dd

418
power of forgiving is, therefore, vested in his
hands, and not in those of the magistrate. In
stances, however, do occur, in which a crirae is
committed against a magistrate, but which does
not involve an infraction of the law of God. In
this case it is in the power of tbe magistrate to
pardon. Now, allowing that God is a just judge,
and supposing that some crime has been commit
ted against hira, what difficulty can there now be,
in supposiing him to forego his right of inflicting
punishment, especially when reparation and re
pentance have been offered? Hence it is that
the Prophet has laid it down as a law, that re
pentance comprehends the obligation of rendering
to aU their dues, when he who repents is in a
capacity to do so ; and that mere sorrow for
the fault is not sufficient. The divine justice
and governraent, therefore, by no raeans raake
it necessary, that every sin or improper action
should receive its due punishment. But, on the
contrary, the characteristic of good government,
no less than the prosperity of the subject, consists
in the observance of the principles already men
tioned. Most raen, we know, whether it be frora the
teraptations of Satan, or from a propensity to fol
low the suggestions of their own passions, have
a disposition to indulge in sensualities to such
a degree, that their sins greatly outweigh the
rewards to be apportioned to all their virtues.

419
If, then, every sin receive its due punishment,
and repentance and sorrow have no value, will
not all men be overwhelmed with despair; and
(which God forbid) be driven by a sense of their
iniquities, to erabrace every indulgence presented
to their senses, and thus to fill the world with con
fusion and distress ?
It is, therefore, incumbent on an aU-wise God,
first to threaten men to the utraost, that they
should not irapUcate theraselves in such sins as
they were able to avoid : and, secondly, to afford
them such declarations of his will, as would in
spire hope ; with the view of preserving their
virtue, and obviating the possibility of their be
coming at once refractory and disobedient. And,
further, to raake such distinctions between the
different criraes of men, that they, whose object
it has been to promote universal confusion and
misery, raay be punished without raercy : " For
surely God will not pardon the giving hira an
equal."* And that others, whose criraes are the
result of huraan infirraity, may be passed over:
"For God wiU not punish you for an inconsi
derate word in your oaths." * And that others,
again, who occupy the middle state between par
don and punishment, may be so left, as not to
become hopeless because of their sins, nor yet too
much elated by the hopes of pardon; in order
* Sale's Koran, Vol. I. p. 98. t Ibid. p. 39.
DD 2

420
that all raay seek the protection of the Almighty,
and that his dominion raay be realized on earth.
It is also necessary that the perpetrator of any
wicked action should be punished in biS own per
son ; and not, that one man should suffer for the
faults of another, which would inevitably involve
those who were truly obedient in great difficulties.
For what justice can there be in the supposition,
that Zaid should be made to suffer for the crimes
of Omar?* The statement, therefore, of the
Padre, naraely ; " That some one raust, by way
of atoneraent, suffer for others, in order to afford
an assurance of salvation," (p. 11 7)) is not only
contrary to the decisions of right reason, but,
if aUowed, would be tbe means of producing the
greatest evils. For, in the first place, to refer
that which is manifestly unjust to the appointment
of the Deity, is pure infidelity. And, in the
second, as the life of Christ is here raade the
sole means by which salvation is to be obtained,
and as he, in whOse person this is vested, is ne
cessarily of greater dignity than tbe benefit thus
to be conferred, this sentiment is also that of an
infidel. f

* Two fictitious names often used in treatises on Gram
mar, &c.
t I understand the Moola to mean, that this consideration
would elevate the character of Christ above that of the greatest
Saints or Prophets, which would be the same thing as to assert his

421
We would ask the Padre, in the third place, ^
whether the ancient Prophets arrived at the same
degree of dignity with him who is here caUed
the word of God and the spirit of God, or not.
If he reply in the affirmative. We then ask, how
was it that they did not, in their own persons, seve
rally become the atonements for those, to whom
they had been sent? But, if he answer in the
negative, it will follow, that salvation, either for
them or their foUowers, was a thing impossible
of attainment; and, further, that the laws and
services which they established were of no avail;
which, as before, is palpable falsehood and pure
infidelity. In the fourth place, as Jesus was put to death,
we ask. Was this for the sins of all mankind from
the days of Adam to those of Mohammed; or, for
those of his own people only ? In either case it
will follow, that aU those who had died before that
event took place, must necessarily be consigned to
everlasting punishment. And, that all, who should
come after, raay sin with impunity, because aU
their sins had already been aton,ed for : on the

his divinity. The passage is this: ii Xi\xc a J iii] mjX
jJj XJAi aa x\ic Cj\f iUJkiU. iii] i^jj cjLio-
Ji jx ^]j 'ijjjA\i Li— j^ <UiXa,< )] i_J-i>l i^i^A]

422
first supposition, positively ; and, on the second,
by merely acknowledging the reality of his
mission. In the fifth place, wiU sin, when committed
in ignorance against an infinitely good and gra
cious God be forgiven, either from the consi
deration of the sinner suffering its due punish
ment, or becoming his own atonement? (Por it
has been proved that a person duly imbued with
the knowledge of God cannot sin). Because,
we usually pass over many faults in an ignorant
person, not one of which would be pardoned in
another, conscious of the impropriety of his own
conduct. In the sixth place, does the Padre consider
Jesus as the first great Cause, or only as an
effect produced by hira ? If only as soraething
produced, then can he never arrive at infinity,
on any other principle, than that held by the
Soofees, which the Padre, in his third tract,
wherein his own principles are stated, affirms
to be false: The absurdity of supposing Jesus
to be the first Cause is too apparent to need any
refutation ; and, therefore, the Padre proceeds
to lay down his own erroneous belief of the ex
istence of a plurality of persons in the Deity.
" If it be asked," says he, " how it can be pos
sible that three persons can be possessed of a
dignity," &c. (p. I17, to the end of the following
paragraph, p. 118.)

423
It is replied, we have already intiraated (p. 1 79>
180.) that if the Padre does, like other Christians,
maintain a plurality of Gods, there can be no ne
cessity that we should frame arguraents in reply;
or contend on a question, in which no man of
coramon sense, would think it worth whUe to
engage : for, in truth, such a person would not
deserve a reply. The Padre, bowever, as far as
appearances go, avoids the confession of so corrupt
a faith, while his arguraents go to prove his belief
ill it, as it appears from the foregoing extract; which
is indeed unworthy of any refutation, and the sub
stance of wbich he appears to deny. Be this as it
raay, he plainly affirras, that Jesus is the word of
God and the spirit of God ; and that his relation
to God is, as tbe relation of a iDord to the speaker ;
or, as the relation of the spirit to the person of
a man : — that there is no difference whatever
between the person of God, and that of the Mes
siah, except as to the manner in which they
are usually raentioned : and that in reality they
are one.
We raay here ask the Padre, what possible
reason there could be, for his passing frora the
doctrine of a Trinity here to that of a Quaternity,
the evils resulting frora both being precisely the
same, namely ; the associating of other beings
with the Deity? But, besides this, and many
other similarly corrupt doctrines, wiU be found
that which involves the positive denial of any first

424
Cause whatsoever. For to suppose the existence
of a first Cause, from which something might be
subtracted, or to which addition might be made
in the person of a son, and, what is stiU more
strange, in a body and spirit, is absurd : which,
if not self-evident, has been often enough proved
in the writings of the orthodox.
We would further ask our opponent, with
respect to the assertion, namely : " These, in fact,
constitute the same person," whether he considers
the essence of all bodies as one and the same,
* differing only in the different degrees of liberty
or restraint, superiority or inferiority, with which
they have been invested, as the Soofee Doctors
hold ? Since every one knows, that he has, in his
third tract, represented these opinions as false and
groundless ; yet here, not knowing wbich way to
turn himself, he virtually acknowledges their truth.
We affirm, that those who hold these opinions,
do not consider visible objects as having been
produced without an adequate cause for their
production ; but look upon all being as emana
ting frora the first great Cause: both the pro
ducer and the produced constituting in reality
one Being.* But how can the Padre and other
Christians affirra this of Jesus ?
* It may perhaps assist the reader to see a statement of the
opinions of the Soofees on this subject. In the Dabistan of
Meer Mohsin Fani, we hav.e the foUowing passage cited from
a work

425
If however the Padre does not hold the doctrine
of the unity (as held by the Soofees), but supposes
every body to have a nature and properties pecu-
a work of the celebrated Jami. It has been said by the
Moolooi Jami in his work entitled ( ijXjs-. aIL. ) a "Letter
on the nature of existence," that existence, considered merely
as such, is independent of any appendages external or rational;
because these, considered in the abstract, would constitute
a sort of independent being. That is, existence, considered
as such, is not confined to any one thing, nor to any accidental
mode of being, such as restraint, liberty, generality, parti
cularity, the best, that which is coramon, or in a unity or
plurality, which may be considered as independent of the
first and necessary existence, or additional to it: all these
being properties, necessarily inherent in it, and constituting
its character. Now, as it regards the nature of the Essence
itself, considered independently of any adscititious circura
stances, it has received the appellation of the Unity, and in
this every attribute and name are annihilated. This, then, is
what has been called the source of all existence. But, as it
regards the nature of this existence, considered with respect
to all other existing beings, which are but the necessary ap
pendages of it, whether general or particular, it has received
the attributes usually ascribed to the Deity. In this respect,
then, it is termed the divine Unity ; and the asserablage of
all (perfection). This existence, again, considered without
respect to any other, is termed Being ( i^j^_^ ja ) , which is
found to pervade all matter : and which, considered with re
ference to things which do or do not exist, is that which con
stitutes the visible forms in the world." — The text I shall give-
partly from a MS. in my own possession, and partly from the
edition printed at Calcutta, as I shall deem to be most consistent
with the views of the Author, and the idiom of the language.
^y Xj:»-j ii iXjj] i^,'ijf-j ii\^ jX (__5-<b>- i-fy

426
liar to itself, how can he say, that " these in reality
constitute the same person ?" For no one, if you
except the Soofees, can, or do, speak ofthe union

^Xs-y c:^~-!l iXs-]j ijj f[c iJj ijoU- iij ijjj>- iJj
-)J iiij fii iij LZi]x y, xi>\i iii]jj cjU jXi ii
lc] CyLobUj l__^'l^ L^*uS^ C:^~-!i LlJyis- fji ^Uli
ixi ^ 'i\AMj.^ [^Xrc ^y 1 f 'f^ '^3T'J ij:^'^xi£-
xjO^Am^ ix^ ^] jX cjU«sj \aA\ j_U5j&-j c:...^,i>»-i
Xjs-. c:^J!jJi=- U:l iijj]js- Jpbis.1 ci^Jbis- ]j ixy f\
Ld\Xy^j CiAfi J Cl-v-jl fji ii ^\xi,] ^-xo^ \yi
]jixy f\j c>J^l '^ ^y '•^'^j \aA^^ i,;:^v-jLkiu.«
byij ij Xjs-j i.^:^Jixis-j xjjf j-o^ f»bt« lzjXs-j
jX c:;^*^ (bj Jj xxf c-^,j,Si ]j ly 1 ^j^. ^3 f^
" s. " s.
.{S^-mAIc jj^ ^ 1j ^ ^y^,3 'fi-^]'iy^y t^^
And, a little lower down ; " It has been stated by Hosein Ibn
Moeen Oddeen Maibadee, in a work entitled Fawatih ( yj]j ),
that the first and necessary existence, is that which remains
unchangeable under all circumstances; — that dependant exis
tence is nothing more than the forras and modes of being, which
* See the note cited in page 265.
t The Soofee method of stating the sentiment delivered
by Mr. Martyn in pp. 14'7-8-9.

427
of any two distinct substances ; for, after the
difference in tbeir essences has been shewn, a dif
ference in their natures must follow : but the
Padre considers the existence of things, their
natures, and properties, as convertible terms!
The truth is, therefore, tbe Padre can prove
a quaternity of persons in the Deity, with as

which are subject to change. The production of the world is
nothing raore than the manifestation of that light which is
peculiar to the divine nature, exhibited under numerous and
various forms. In the books of the Soofees it is said, that as
beauty receives pleasure from the contemplation of itself, when
ever it views itself in a glass ; so does the divine Essence con
template its own beauty in the appearances and discoveries of
things, which have been brought about by his own appointments ;
and beholds in every mirror that forra which it has been calcu
lated to present ; and thus, by means of the raultiplicity of lights
in which he is viewed, presents himself in that various and
multiform relation, which is visible around us.
ii Xli Jsj ^]ji jX ijXiXc ^A] ^jXt^ ^j)] ^^y*'^-=-j
¦f-Xo^ J'i ii ci^^wUjI 'ij'yf '— ^t"1j ¦ ' ¦ ¦ xiiji ixiy
ii J]y>-]j jy 'iy^f c/-^^.^ <j:^-A\ c>-j^ JIj^-^
icAiAks- jJi jf^ b^^ O'^ Xlsrii X)\i^ ^^ JjoJ
fi-Xc iXlAij.-c ii iXXxAc iAlsi* jj.ai_ i^  J iUilia^
J fij] J^^AC>- ii Xi> iXiX ^j^MiSC* L^Ji jJ ¦ ¦ ¦ ¦
JfiXftbiw, ijj] jX ]jXjd- ^y^ ii Job ij^ Xj=- JUxs^
ijbs:*j c->bujk*j' ifA..c jX (JAcyc Xjs-j jjjjbJuj iXifj
(—flUs." iff)] J'i ]jif ^y-i^ '^'if f^ oLis.-^
Ji3*i' c-.^.>M.g^ iXjAJ j] k_^.-jbiui '¦^jj'^) ix] ji> Jli iXj_ii
¦ xi, Ijoj jfi yti^j

428
much ease as he can speak of a Trinity ; although,
in appearance, he endeavours to avoid the ques
tion. According to him, one is body ; another
the spirit absolutely ; another the appointed spirit,
who is Jesus ; another is compounded of body
and spirit. Now, unless be allows each one of
these individuaUy to constitute the first great
Cause, its existence must be virtually denied;
because a first cause, capable of addition or sub
traction, must be an absurdity.
It has also been stated, that the spirit of God
and the word of God, have the same relation
to God himself, as the spirit and word of a man
have to a man, (p. 117)- There can be no doubt,
then, that the relation of a speaker to the word
spoken, is that of an agent to the action done by
him. But how can the essence of the agent,
and the source of the action, here be said to be
the same thing, unless it also be aUowed, that
existence, whether by necessity or possibility, is
virtuaUy tbe same with the nature of things ; and,
that this is in all things really one and the same?
And, further, that the difference in degree which
is every where observable, is that which it is
stated to be in the numerous treatises by the
Soofees on that subject, all of which has been
denied by the Padre?
But, passing over other erroneous statements
of the Padre, we further affirm, that the relation
of a person to his spirit, is that of the whole to

429
a part of any thing. Now, supposing the es
sence of Jesus to be the same thing with the
nature of the spirit of God, whicb, according to
the foregoing statement, can only be a part of
the Deity, still we are compelled to acknowledge
a corapound nature in his essence, which is in
compatible with the supposition of his being the
first Cause ; unless our opponent turn round upon
us and say, that the nature of the spirit is pre
cisely the same with that of the body, which is
to recur again to the principles of the Soofees.
Again, itis said, (p. 118), "When considered
with respect to others." We wish to know, in
what light the essence of a spirit can be consi
dered to justify its being called a body, particu
larly when applied to the sacred person of Jesus ;
with respect to whom, no such suppositious or
figurative language as would manifestly involve
impossibilities, can be aUowed : otherwise essence
considered merely as such, raust cease to be the
subject of analogical enquiry. In any case, if
figurative language be at all adraissible in this
place, as the body is the appointed residence
of the spirit, it would be much more proper to
terra Jesus a body than a spirit. The title, word
of God, is likewise rauch more applicable to a
body than to a spirit. For a word is an effect
produced by the expulsion of the breath from
the lungs, and these are a part of the body, but
have nothing to do with the spirit. It is, there-

430
fore, absurd to caU Jesus either the word or the
spirit of God.*
The stateraents (p. 118), "This was done by
the appointment of sacrifices for sins, &c." (to the
end of the paragraph), are perhaps more surpri
sing than the foregoing; and are calculated to
provoke the smile even of a child. For aU this
might have been obviated by one sentence which
the angel Gabriel might have delivered and ex
plained to any one of the Prophets. And, again,
if to point out one sacrifice only, was the object
had in view, what possible necessity could there
have been, that so many thousands should have
been reduced to services so difficult as those of
sacrifice were ? And further, if sacrifice was an
intimation only that sin should be cancelled, we
ask, by what raeans were the sins of those who
sacrificed actually cancelled, unless it be supposed
that their sins remained wholly uncancelled, untU
the sacrifice of the Messiah hiraself had been
offered ?

* It is certainly to be regretted that Mr. Martyn did not
meet his opponents purely on his own ground. The title,
spirit qf Qod, seems here to have been adopted by way qf
accomraodation, by which, however, nothing could be gained,
but rauch lost, in the further prosecution of this question.
The Moola, also, seeras not to have been aware, that he
was here arguing in raanifest opposition to the Koran, which
ascribes both these titles to the person of Jesus, — and that
he himself, (pp. 173, 333,) has given one of them to the
Messiah. See the notes to Marracci's Koran, p. 116.

431
But further, as the apparent want of relation
in any two things is not sufficient to prove the
absolute want of it, raight it not be true, that
sacrifice might have related to soraething of
which we are yet ignorant, a supposition to which
a great part of the divine law is liable? Wealth,
we know, is often fatal to the soul ; yet no one
holds that it is not a desirable thing. Might
not these sacrifices, then, have been appointed as
expiations for sin, so that no one should, on ac
count of it, give up aU for lost ; and have been
instituted at first by Moses, for the benefit of those
who had worshipped the calf in tbe wilderness?
It is probable, therefore, that sacrifice was ap
pointed for the following reason, namely : Since
aU who had committed sin, had, by this means,
forfeited their lives to divine justice. And as raost
raen were thus implicated, this would make it ne
cessary that they should suffer death : an animal
was then appointed to.be slain for the redemption
of the sinner.
The Padre proceeds, " Again, there is in the
ancient prophecies every intimation, &c." (p. 118,
to the passage, p. 11 9,) "that the seed of the
woraan shaU bruise the serpent's head; but that
he should bruise his heel."
It is replied; This passage neither proves, nor
even hints at, the mission of Jesus : it can only
prove, that Satan would make some impression
upon his person.

432
Iri the next place it is said : " Again, the
promise made to Abraham, Isaac, and Jacob, was,
that he who should be a blessing to all mankind,
&c." (ibid, to the end of the paragraph.)
We answer, the children of Abraham were
not confined to Isaac : Ishmael was also of his
posterity. If, then, we consider the usual meaning
of this word (posterity), Ishmael raust surely be
comprehended in it : and indeed, the blessing
pronounced as intended to benefit all mankind,
ought rather to be looked for among his de
scendants. Por every one knowp, that the Pro
phets who were descended from Jacob, were
commissioned to the Israelites only, while the
last Prophet was sent to all mankind, as we
have already shewn, (p. 269). Namely, that
the angel announced to Hagar, that God would
make Ishmael prosperous, so that his hand should
be in all men ; and that the hand of all should
be in him. We have also shewn (ibid.) that
this declaration can bave no meaning at all,
unless it be, that the person so promised should
be sent to aU ; and that all should obey him.
In another pltfce, also, of the Pentateuch, (Gen.
xvii. 20.), after speaking of Isaac, it is said;
" Tidings respecting Ishmael are vouchsafed to
thee. Him wUI I make exceedingly nuraerous.
IND IND the promised nobles shall corae forth
of hira." The phrase IND ikp, which signifies
exceedingly, has here been used in conjunction

433
with the word D^IV (ver. I9,) meaning a long
period of time, which is spoken with reference
to Isaac ; and, to shew that dominion and pro
phecy should pass from the house of Isaac to
that of Ishmael. And how, we ask, could the
event be otherwise ? For, if the promise had
been confined to the house of Isaac, then would
that which God gave to Abraham have been
false ; otherwise the regal power could not have
departed from Isaac's posterity until the day of
judgment. The contrary of which has now been
the case for upwards of two thousand years.
The truth is, therefore, this proraise could not
otherwise be fulfilled than in the descendants of
Ishmael: and this we, who hold the faith of the
Shiah, see this day brought to pass, in the person
of Mohararaed Mehdi. For, raultitudes innurae
rable are daily addressing their services to hira:
and, although he is now concealed frora the view,
yet at the period appointed by the Almighty,
he shaU again be revealed.* Then shall the

* As frequent allusion has been made in this Work to the
reigning Imara, who is said to be concealed, it may not be
amiss to give some of the opinions of the Persians on the
advantages to be derived from his concealment. In the second
volume of a Work entitled ( |^jJUv£j^!1 (y-)> by Mahraood
of Shustar, which is held in great estimation among the Per
sians, we have the following passages on this subject:
ciyia- ii c>-»l ^i^ c>v.1jj »3«3a11 fji Ai] Xxc f
Ee

434

Lord Jesus descend frora heaven, and perform
those miracles which have been foretold by the

xAj^ l^jJUui ]jy] ^^] i..y^]^' AiA] ii iXyJ fC Jd\c
tSJyis- ]j>- fxi Xji i.Lii' f^} c:....*u-o ji> ii li^
fjj ]j (jlJiU ii xi] iX]iiJ e^-.^;^ ]jlc ii iiyJ
Xy xAji- LUyisL] Ll--J^ ji c:--*^ i^ fxi fXi
jj\^ fjXAcx i^i^yxi- J'i ii ij:^~Aio- fASD liyJ
e-'*.^ fi ci—l ^iy c— 1 >i'iy f!f^ fi^f
if^Kx>- (SXyis- f jj^ j] Xxj f^ Xy ^ fjx.c
fJiij ^ ^Xf ^jy u:^Ai^ Xfj fx fC j^
J ^xi> ]xs^ c^j jX f^ ]jj]yx fJAx b yj yx^
]xA ''ixf jy] j] c:^..uo_^t ^^3 J-^ yH s^^ /i*^-
^jj^j ]iiA L-ijXc j] O-sl ;_5^J ^•^ jIt"^ 3^ O^^J
ff>i (J)X^ ii xAi c^-il ffj>- jJbi Xjjiic- ii J-MJb
fJiAi^ xA^ji) e^^tXs^ c:,— :1 \sjAc J <u& J\xi] iiib
X3Ax (?.bt« be J . It has been related by Abd AUah
Ibn Ulfazl, as received by him from the Imara Jaafer Sadik,
that the last Iraara will be concealed in order to reduce those
who are weak in the faith to a state of doubt. I asked why
we were not perraitted to know the reason for this conceal
ment, and further, what wisdora could there be in it? He
answered, the same with that which was displayed in the con
cealment of forraer Prophets and their Vicegerents, and which
was not explained till after such person had been brought to
light. Khizar, for instance, did not give his reasons for sinking
the ship, killing the child, or supporting the waU till he was
about to leave Moses. (This story has already been referred
to pp. 125-6. See also Sale's Koran, Vol. II. p. 117- snd
Marr.

435
Prophets, as the works of the Messiah, and which
have not yet been wrought by hira.

Marr. p. 426. note lxvii.) Son of Fazl ! This is one of the
secret things of God, 'tis a raystery and a wonder which must
reraain with hira. But when I know that he is wise, I ara
convinced that it is our duty to believe; because his acts,
although exceeding our coraprehension, proceed frora the deci
sions of infinite wisdom.
A little lower down it is related as coming frora Kuleini,
that a person wrote to the Iraara enquiring the reasons of his
concealment, and what advantages were to be derived from it.
The reply was ; " Corapany of the faithful, enquire not into
those things, the knowledge of which wiU be injurious to you.
Of my fathers, continues the Imara, there was none who did
not suffer great injuries from the tyranny of the Calif of his
times." He then assures the enquirer that he would come
forth at a time when this should not take place. He goes on
to say, that the advantages received by his concealment, may
be compared to those received by mankind in general, when
the burning rays of the Sun are intercepted by a cloud. After
this, the most extravagant stories are related of persons who
have been favoured with visions of the last Imam in their
dreams, — of others who have been introduced to a conference
with him in a raost raagnificent palace in the desert, and then
dismissed with large purses of gold. And, finally, the rewards
of martyrdom are proraised to all who patiently wait for his
appearance, with the assurance that they shall be called out
of their graves to witness his glory and the destruction of their
enemies ; who also shall be resuscitated to receive, in his day,
the punishraent due to their criraes. Such, it raay be re
marked, are the arts universally resorted to with the view
of recommending superstition to popular belief. Scriptural
truth alone, needs no such expedients, and it cannot but be
matter for thankfulness with the believer, that what God has
proposed for his belief, is no less worthy of his own character,
than calculated to exalt both the moral and intellectual cha
racter of its recipient.
E E 2

436
The Padre's next citation, which is from the
Psalms, is this; "Thou shalt not leave ray soul
in heU, neither shalt thou suffer thine Holy One
to see corruption, (Ps. xvi. 10.) We answer.
As we have not now a copy of tbe Psalras at
hand, we cannot ascertain frora the context,
whether David here speaks of hiraself, when he
says, my soul, or of the Messiah. But, we ask,
may not this be intended to point out an article
of faith held by tbe followers of Moharamed;
namely, that the soul of the Prophet and of his
holy vicegerents were not suffered to remain
raore than three days in the grave ; that he was
borne up into the highest heaven, and a guard
placed before his sepulchre ? If so, this passage
must relate to the person of David alone.
The next is ; " Be ye lift up ye everlasting
doors, and the King of glory shall come in." (Ps.
Xxiv. 7)- We reply ; It clearly appears from
some passages, wbich have already been cited
from the Psalras, that Mohammed the son of
Abdallah was the great Prophet who had been
promised;* and he, we know, has placed the
matter beyond all doubt, that Jesus was not the
Son of God, but only one of his most favoured
servants. Now, this being the case, why may
not this passage relate to Mohammed's ascent to
heaven? Or, if the preceding and following con-
* See p. 331.

437
text should require it, that it aUude to the ascen
sion of Jesus? But this cannot be determined
without an examination of the context itself.
The next passage presented to our notice, is
one from the prophecy of Micah : " But thou
Bethlehem, though thou be little araong the
thousands of Judah, yet out of thee shall he corae
forth unto me that is to be ruler in Israel ; whose
goings forth have been from of old, from ever
lasting." (Chap. V. 2. p. 119.) We remark; this
passage is taken from the fifth chapter of the
book of Micah ; and, that Bethlehem, as the
Jewish writers themselves say, is one of the
villages situated near Jerusalera, which, during
the times of tbe Israelites, was in the possession
of the tribe of Judah. They also call it Ephrata.
The Padre, however, bas oraitted the passage
which would go much farther towards proving
his point ; for, in the following verse, we have
a context which clearly shews the person intended
by the Prophet to be Jesus the Son of Mary.
The passage is this: "Therefore wiU I give
them," that is, the Israelites, " until the tirae
when she who travaUeth shall bring forth." * It
is well known that the Jews reckon their genea
logies from the father only ; but here it is done
from the mother. It is also weU known that
Jesus had no father. The Jews too, are agreed,
* This is a translation of the Moola's version.

438
that this passage relates to the Messiah ;* they
say, however, that he has not yet been born,
but that he shall appear hereafter. Now, should
it be allowed, that this passage dearly foretels
the appearance of such a person as Jesus, and
that he shall come forth out of Bethlehem ; still,
how are we to know that he has actually appeared,
and that Jesus the Son of Mary is tbe identical
person ? This we leave to be cleared up by the
Padre. The next citations are from the book of Isaiah,
which are these : " A virgin shall be with chUd,
and shall bear a son." "He was wounded for our
transgressions, he was bruised for our iniquities;
the chastisement of our peace was upon hira ; and
with his stripes are we healed." " He poured out
his soul unto death : and he was numbered with
the transgressors ; and he bare the sins of raany,
and raade intercession for the transgressors," (pp.
119-20.) We reply ; This is all to the purpose ; and
further, it must be evident to any one who will
carefully consider the prophecy of Isaiah, that
the greater part of it relates to the coming of
Jesus. But it also appears from this book, that
at the coming of the personage who has thus been

* Aben Ezra, Kimchi, and Rashi agree in applying this
passage to the Messiah: but, "She that travaUeth" is by
Rashi referred to Zion.

439
promised, it is necessary that the earth be so
replete with justice, that the wolf and the lamb
raay pasture together ; and that no one should
by any raeans injure another: that the sucking
child should lay his hand upon the hole of the
serpent ; and that the fierce lion should feed like
the tarae aniraals ; and that the Holy Land* should
be filled with knowledge and understanding, as the
waters fill the sea.
The foregoing extracts have been taken frora
the eleventh chapter of the prophecy of Isaiah,
after which we have the foUowing, (ver. 10.) "In
that day shaU a branch be set up for an ensign to
the nations. To him shall the nations be joined,
and his place shaU be that of power and greatness."
Now, every one must see that this can apply
to no one who has hitherto appeared : — certainly
not to Jesus, before the period of his death and
ascension into heaven. Indeed, from the creation
of the world to the present day, no such times as
these have been known : and, hence it is, that
the Jews declare with one voice, that the proraised
Messiah has not yet appeared. And certain it is,
that in the books of the ancient Prophets, there

* MS. ^^ ijAs- ii- Whether ii meaning land, or
i.f meaning people, is the true reading, I have some doubt.
In either case, the sense above given wiU express the author's
meaning, which he appears to me to have taken from Kimchi's
commentary; in which the phrase YINil usuaUy taken to
signify the earth, is referred to the Holy Land.

440
are intiraations of such miracles and other marks
by which the Messiah is to be known, as do not
fully and satisfactorily apply to the person of
Jesus. If then we aUow, as the followers of Islaraism
hold, and as the last Prophet has declared, that
Jesus never died, either naturally or by the hands
of raen ; but that he is still living ; and, for
reasons best known to an all-wise God, has been
carried to heaven;' — that he was twice to appear
upon earth : and, that in his first advent, he per
formed a part of those miracles whicb have been
foretold by the Prophets ; and, that in the second
he shall perforin the rest, we shall establish a ra-
" tional view of the whole raatter. On any other
supposition the truth must be on the side of the
Jews. For, to understand a part without being
able to account for the rest, is nearly the same
thing as to be ignorant of the whole. It is in
cumbent, therefore, on the Padre and other Chris
tians, who hold that Jesus shall appear a second
tirae, to give proofs of this from the Scriptures
alone ; because human intellect can do nothing
in a question like this ; and nothing on the sub
ject occurs in the Gospels. Besides, it is one of
the tenets of the Padre, that no Prophet has ap
peared since the crucifixion of Jesus, who could
afford any information on this subject : and this,
he says, is held by the Christians in consequence
of the declarations of two or three historians, who

441
had heard it from two or three of the corapanions
of Jesus. But this is not only destitute of that
evidence which is obtained by general testiraony,
but faUs very far short of the point in debate.
For supposing our opponent himself to have heard
the words of Jesus, and to have believed bim to
be a Prophet, still the testiraony of the ancient
Prophets would be wanting. But, it is well
known, that the Prophet Isaiah speaks, not only
ofthe coming of Jesus, but also of the appearing
of Mohararaed, as we have already shewn frora
the second, forty-third, forty-fifth, and fifty-first
chapters of his prophecy.*
The Padre goes on : "Again, in the book of
Daniel : Seventy weeks are deterrained upon thy
people, and upon thy boly city, to finish the trans-
,gressionj and to raake an end of sins, and to make
reconciliation for iniquity, and to bring in ever
lasting righteousness, and- to seal up the vision
and prophecy, and to anoint the raost holy."
(p. 120.)
We answer, the interpretation of Nebuchad
nezzar's dreara (ch. ii. 4.) as given by Daniel ;
as weU as of that of Daniel himself (ch. vii.) as
given by the learned araong the Jews, relates to
erapire. In like raanner, the vision that was

* There is probably some mistake in the raanuscript here,
as the passages which have been considered, are taken from
the 28th, 42d, 43d, 45th, and 51st chapters. See p. 280, &c.

442
afforded on the sea shore, (i. e. by the river Ulai,
ch. viii.) intimated the promulgation ofGod's word,
and the coming of Mohararaed. The fifth king
dora, moreover, is that of Kedar, wbich took its
rise, elevation, and extent, from Mohammed, who
is the greatest and last of Prophets.
In the next place the Padre says : " At length,
after John the son of Zacharias had made his
appearance, &c." to the words, " thus uninten
tionally fulfilled their own Scriptures." (p. 120.)
We reply : The reader must know, that the
truth is apparently on the side of the Jews ; for,
in most of the ancient prophecies, dignity and
power are ascribed to the person of the Messiah,
as it appears frora some passages already cited :
and power must consist in the possession of earthly
porap and greatness. Besides, there are other
intiraations, such as the just and peaceful cha
racter of mankind,* which cannot yet be applied
in an endeavour to establish the raission of Jesus.
The truth then is, that the mission of Jesus
cannot be established from the declarations of the
ancient Prophets, without the additional testiraony
of Mohammed, in conjunction with the miracles
he perforraed, and the circurastances which ac
corapanied his raission.
The Padre proceeds : " Three days after his
death, however, he rose frora the dead, according
* Page 439, above.

443
to. the Scriptures, &c." (p. 120 to the passage,
"because it is now in our power, &c." p. 122.)
The reply is: Tbe answer above given,
namely: "we answer, &c." (p. 121), is not of
so conclusive a description as to reduce an oppo
nent to silence. For, it might be suggested, that
they underwent aU that is there mentioned, merely
with the view of deceiving the vulgar : and,
that their retirement from the world was under
taken in order to secure to themselves the supreme
power. Worldly minded men, wUl, we know,
submit to any privations, and even practise the
greatest austerities in order to obtain reputation
and eminence.
The raost strange, however, of the Padre's
assertions is the foUowing : " Besides had they
(the disciples) spoken falsely in these instances,
it was the duty of the Jews of those tiraes to have
refuted thera." But how has he raade out this
want of refutation on the part of the Jews ? Have
they any where affirraed, that all which the disciples
have said with respect to Jesus or themselves is
perfectly true, but that it was out of their power
to join them, or to receive Jesus as a Prophet?
Would any raan in his senses have expected such
a declaration from them? The truth is, they
did deny the reality of the mission of Jesus ; and,
whether right or wrong, paid no regard to the
declarations of the disciples. Besides, the reader
now knows, that aU the predictions relating to

444
Jesus, which can be collected frora the ancient
prophecies, are not sufficient to establish tbe reality
of his raission; because they have been but par
tially fulfiUed.
It is said in the next place ; " The spread of
the Christian religion, &c." (p. 122, to the end
of the paragraph). We answer; Tbe spread of
precepts opposed to the lusts of the flesh, is not
an event contrary to coramon experience ; and,
consequently, is not miraculous. The religions
established by the different Prophets were, we
know, all opposed to the lusts of the flesh, having
no other object in view than the service of God.
If then the Padre bad said, that these conside
rations tended to establish the truth of his religion,
we should have had no objection. Again, when
he remarks that eloquence is one of those objec
tionable means by which the interests of any reli
gion raay be proraoted, we cannot help thinking
the reraark weak. But, if he raeans, that a reli
gion should possess nothing calculated to recom
raend it, either to general or individual belief, this
will be raore objectionable stiU; because it would
follow, that every religion raust, on this supposi
tion, be destitute of every thing tending to
prove its foundation in truth. The Padre has
also said, "that to have joined (Jesus) during
his life-tirae, was much better than to defer doing
so tiU after his death:"* although we know, that

I find no such assertion in Mr. Martyn's Tracts.

445
the disciples did not join him generally tiU after
that event had taken place. It raay be reraarked,
however, that the people of those tiraes raight be
divided into two classes; the first consisting of
those who had seen Jesus and witnessed his raira
cles ; but who, nevertheless, refused to join him :
the second, of those who had not seen him. Now,
in either of these cases, the circumstance of their
joining the disciples, and receiving their instruc
tions, is liable to some animadversions.
With respect to the first class, wbo had seen
Jesus, and witnessed his rairacles, but still refused
to join hira : we ask, How was it that the preach
ing of the disciples raade a greater impression on
their minds than the preaching of Jesus did, inso
much, that, in the latter case, they were brought
to acknowledge and embrace the truth? Their
joining the disciples must have taken place from
one or other of these two considerations : namely,
either from worldly motives ; or, because they
were fools. For, to have treated the preaching
and rairacles of such a teacher as Jesus with
disregard, and afterwards to have given credit
to that of his disciples, betrays too rauch folly
to be raentioned as a circumstance upon which
any reliance can be placed ; because such people
would have found no difficulty whatever in be
lieving- in the Godhead of a calf.
With respect to those who had not seen Jesus,
we affirm, that no reliance can be placed on them:

446
because the nuraber of the disciples was not such,
as would, according to the opinions of the learned,
preclude the possibUity of their having conspired
for the propagation of falsehood. For the number
of tbe disciples, did not, according to the Gospels,
exceed eleven ; and what difficulty can there be,
we ask, in a number not greater than eleven, or
even twenty, or a thousand, conspiring for the
circulation of accounts contrary to the facts to
which they relate? As far as we are acquainted
with the Armenians and other Christians, who
believe in the mission of Jesus, or acknowledge
his divinity, we know of none who do not repose
their faith on the testimony of two or three re
porters, who raay be ranked no higher than so
many historians. Add to this the want of agree
ment observable rn the declarations of the ancient
prophecies, wben compared with the events which
characterized the raission of Jesus: raany ira
portant predictions, as all allow, and as we have
already reraarked, having never received their
fulfilment in him. They also say, (and this they
take upon the testiraony of these two or three
writers), that Jesus has proraised to appear again,
and then to fulfil these predictions. But now,
nearly two thousand years have elapsed, and no
such second advent has taken place!
Now, the great characteristic of Islaraisra is
this : Thousands of persons who witnessed the
events of Moharamed's career, and saw his mira-

447
des, joined him in consequence of their convictions
of the truth of his raission. They laid down their
lives and fortunes, and submitted to services the
most difficult, in order to further the interests of
his religion. Many of them, who were raen of
education and intelligence, retired wholly from the
world. After hearing from the raouth of the Pro
phet himself a detailed account of the miracles of
other Prophets, notwithstanding their own excel
lency of knowledge and of character, they raade
no scruple in acknowledging his raission, dignity,
and power ; beUeving bim to be superior to all
the Prophets, and the bare recital of his name in
their prayers as the only raeans of obtaining an
answer from above, and of furthering their pro
gress towards perfection.
Now, upon reviewing the subject, raay we not
ask, how is it that the Christians place their faith
in the narratives of two or three historians only ;
and, at the sarae tirae, refuse their assent to the
testiraony of so many witnesses, which may be
adduced against them, unless we suppose them to
be entirely ignorant of the facts relating to Islam
ism ? In any case, as they bave no more seen
the reporters of the miracles of Jesus, than they
have the writers of those of Mohammed, to say
that tbe one class is to be believed, while the other
is to be disregarded, can surely result from nothing
but mere prejudice, or the spirit of party. Every
impartial reader wiU corae to the conclusion, that

448
both, so far, have an equal claira on our belief;
and that the question at issue must be determined
by other considerations. But, according to the
confession of the Padre hiraself, we are in posses
sion of an arguraent, which, during the times
wherein there is no open revelation, is tbe only
one capable of producing conviction : and this
is, the fact of the greatest number of witnesses
being on our side of the question. Upon the
whole then, the narratives derived from those who
have recorded tbe miracles of both these Prophets,
waving every other consideration, raay be such as
to claim confidence, or the contrary. But, taking
other considerations into the account, we have, on
the side of Islamisra, the testiraony of those to the
miracles of Moharamed, who have themselves also
wrought miracles. Nothing can be more certain,
for example, than the fact, that Ali, who was one
ofthe companions of Mohararaed, and consequently
one of those who have delivered down many of his
rairacles, wrought more miracles himself, than all
the disciples of Jesus put together. The same
may be said of all the others. If then on one
consideration we allow them to be equal, we
cannot in aU ; because those who have recorded
the miracles of Mohammed, constitute a number
sufficient to ensure universal credence. In any
case, they exceed the number of three historians,
or of eleven disciples. How then could the Padre
have possibly corae to the conclusion, that these

449
numbers raust have given false accounts, while
these three or four historians, or these eleven
disciples, can alone be relied on as faithful re
porters? May God, if it be his will, bring all
to the knowledge of the truth !
The Padre proceeds, (p. 122), "The reason
why Christians believe Jesus to have been the
last Prophet, is this, &c." (to the end of the
paragraph) .
We reply, the obvious scope of the passage,
naraely; "The Law and Prophets were until
John," appears to be tbis, that, as Jesus had,
like Moses, been sent to the Israelites alone, pro
phecy should cease araong that people with the
mission of John ; and that it should then be re
moved to the house of Ishraael. As to the pas
sage, " Behold, I am always with you, even to
the end of the world," the meaning is, that Jesus
would always be present in tbe Spirit with his
people ; which has always been the case with
respect to the former Prophets, and, is still so
with respect to the saints and the followers of
God. In this point of view, then, the passage
cannot be cited as proving the continuation of
the mission of Jesus till the consumraation of all
things ; and further, because he hiraself has also
said in the Gospel,* " I go away ; and it is better
* The passage alluded to is probably John xvi. 7, which
has already been referred to in p. 327- The sense in this as
Pf

4.50
for you that I go ; for, untU I depart, the spirit
of truth and the paraclete will not come. And
he is better for you than I am." The reader
also knows that this can, by no means, relate
either to the angel Gabriel, or the Holy Ghost,
as the Christians wiU have it.
Let praise then be ascribed to God frora first
to last, secretly and openly ; and raay the bene
diction of God rest upon Mohammed and all his
house. Lead us, O God, by thy guidance, and
keep us under thy care and protection.

as in most other instances, is erroneously given: nor have
I found in any one, that the original Greek has been referred
to, or the version of Mr. Mart3ni cited.

451

THE QUESTION
DISCUSSED IN THE PRECEDING PAGES
RESUMED BY THE TRANSLATOR.

PREFATORY REMARKS.
In resuming the question discussed in the
preceding tracts, it has not been thought advisable
to follow the line of argument adopted either by
Mr. Martyn or his opponents; because, hovvever
the particular topics discussed by them might be
vindicated or refuted, the general question at
issue may nevertheless not be advanced by such
a method ; and the reader, reduced perhaps to the
mortifying consideration, that tirae and pains had
been thrown away, may at last ask. To what pur
pose has been this waste ? It is our intention,
therefore, to take a different line of argument ;
and to endeavour to arrive at a conclusion, which
wiU tend to place the subject before us in a pro
fitable point of view, adverting occasionally to the
arguments which have been given in the foregoing
pages, as the nature of our subject raay require.
Situated as Mr. Martyn was in Persia, with
a short Tract on the Mohararaedan religion before
hira, and his health precarious, the course he has
F p 2

452
taken was perhaps the only one practicable : but,
as an elaborate reply to him has now appeared,
in which the principal arguments generally urged
in favour of Islamism are to be found, it be
comes a duty to examine tbem at some length,
not merely to refute them, but to enable ourselves
to propose a more rational and profitable creed,
with the greater probabUity of success.
It must have appeared from what has already
been detaUed, that the arguments of a Moham
medan are not quite so easily to be met as it has
sometiraes been supposed. In addition to the
opinion that our copies of the Scriptures have
been corrupted, and, therefore, unworthy of credit,
the professor of Islamisra has fortified his system
by raetaphysical disquisitions, difficult to be un
derstood, and more difficult to be refuted ; not
because they are true, but because a systera of
erroneous reasoning is also to be set aside, and
docuraents, now believed to be authentic, to be
proved unworthy of credit. In addition to this,
we have to assail a system of mysticism, of alraost
too indefinite a nature to be made the subject of
analogical enquiry.
In tbis, the Deity is not only considered as
one, in opposition to polytheism, but as the only
being in existence, frora whora all that is seen, felt,
or heard, is but the raerely ideal eraanation, which
in a short tirae shall again be absorbed in his rays-
terious essence. Hence pain or pleasure, sin or

453
holiness, action or rest, are looked upon as the
raere modes of existence necessarily entailed on
all the imaginary characters introduced to this
theatre of temporary being ; and a state of stupor,
which a moderately taught Christian would con
sider as little short of real madness, is considered
as the highest degree of mental perfection to which
man can aspire, and from which he shall glide into
that union with the Deity, of which he is most
desirous. In this state, the devotee considers the
voluptuous paradise of his Prophet, as pointing
out those spiritual provisions for the soul which
await him in the higher stages of bis progress : —
that Jesus and aU the Prophets have trodden this
mysterious path : — that idolatry and faith are all
but one thing, — all being God, and verging to
wards that state of union with hira^ at which,
finally, they shall all arrive.
Whatever may be said of the approach of the
Mystic to the truths of Christianity, and some
thing like that is discoverable in the preceding
tracts, the fact is, the real principle by which he
is actuated, is that of heathenism. The Koran,
which contains many things in common with the
Scriptures, is mostly cited in a, sense, of which,
it is extremely probable, its author never dreamt :
and hence, however the Mohammedans may be
supposed by some to be a sort of heretical Christians,
the truth seems to be, that, as far as niysticisra
prevails among them, they are much more nearly

454
allied to the Hindoos, or to the visionary followers
of Plato. In order, therefore, to bring our subject fully
before such readers, I have taken the following
line of arguraent as the raost suitable to our ques
tion; viz. To shew, in the first place, that the prin
ciples, by which evidence has been estimated in
the preceding Mohararaedan Tracts, is not cal
culated to ascertain the truth in questions relating
to religion. And, in the second, to propose others
upon which reliance raay be pFaced.
In the third place, since both parties aUow,
that a revelation has been made frora above, and
that the books of the Old and New Testament
were originally so revealed, to shew, that those
books are now mainly the same as they originally
were ; that is, that no wilful corruption has ever
taken place in them, either affecting any point
of doctrine, or article of history ; although we are
disposed to allow, that some variety of reading is
found to exist in the different copies.
Having deterrained this point, and agreeing
with the Author of the preceding tract, that all
inforraation relating to religion must necessarily
be derived from revelation, we propose to enquire,
in the fourth place. Whether revelation affords the
criteria by which any one laying claim to a divine
mission may be known. And, if so. Whether
Moharamed's character answer the requirements
of such criteria.

455
This point being determined, we intend, in
the fifth place, to ascertain frora the revelation.
What is tbe real character of man, — What the
word of God has laid down as necessary for his ob
servance, and for what end that has been done.
And, in the last place, to make a few reraarks on
the subject before us.

CHAP. I.
The principles adopted by the Mohammedans shewn to be
FALSE. Others proposed on which reliance may be
PLACED. We proceed then to shew, in the first place,
that the principles by which evidence has been
estimated in the preceding Mohararaedan Tracts,
is not calculated to ascertain the truth in questions
relating to religion.
In pages 23, 24, &c. we have a sufficiently
good account of the nature and application
of these principles, with some remarks on
them. We now affirra, that they are not only
iraperfeet, but also inappUcable to the question
before us, for several reasons. Pirst, they
are imperfect. The evidence which is termed
Mutawatir expressed {fAit j]jxc) is said to be

456
conclusive, frora the consideration of the nuraber
of whnesses being so large, as to raake it unlikely
they could have conspired for the propagation
of falsehood, supposing their testimony to involve
no impossibility. But bere, as it has already been
remarked (p. 26,) no number is specified, this
being left rather to the feeling.<> than to the judg-
ment of the enquirer. Those who are disposed
to believe, or in other words, have sorae motive
for giving credit to the testimony offered, wiH
Umit the nuraber to a very few, to five or twelve,
for exaraple, as stated in tbe citation frora Soyuti,
(p. 26). Others, incUned to object, will require
a much greater number to make the matter at aU
credible. But, in either case, the nurabers ap
pealed to might have beeri actuated by mere
prejudice, or might have borne testimony to facts
of which they had no real knowledge, but which
they had only heard from others ; and this wiU
involve the probabUity of their having misunder
stood their informants. Of this sort is the testi
mony offered for all the rairacles of Mohammed,
no historian being now extant, who had written
down what he had seen. AU his sayings, many
of which are said to contain prophetical declara
tions, are of this specific character, no one of them
having been coraraitted to writing by the first
witness. In any case, therefore, no reliance can
be placed on (he evidence given.
Another defect is, the want of integrity of

457
character in those composing the imaginary nura
ber of witnesses; and another, the raotives by
which the witnesses might be actuated in ten
dering their several testimonies, of which no ac
count is taken in the definition.
In the course of the preceding Tract, indeed,
it has often been affirmed, that many of the wit
nesses adduced in favour of Mohammed's miracles,
were themselves able to work miracles, such, for
exaraple, were Ali and his descendants the Imams.
But how, it may be asked, are the accounts of
their rairacles attempted to be proved? It may
be answered, by an assumption of the principle
here objected to ; not to dweU upon the fact,
that these witnesses were all deeply interested in
the credit of the miracles thus attested. Their tes
tiraony, therefore, cannot be received merely on
account of the miracles usually ascribed to them.
Another objection to the principle under con
sideration is, that it is inapplicable to the subject
of religion. It has been said, that when the ex
istence of such places as Mecca is asserted by
a number of people sufficiently large to make the
truth of such assertion probable, to refuse assent
is to manifest a wrangling disposition : and hence
it isjnferred, that accounts relating to past events
may thus be estimated and adjudged. But the
accounts relating to the existence of certain
places, and to past events, are of a totally differ
ent description : and while it is allowed, that the

458
cruth of the one may be reUed upon, in conse
quence of the testimony of a certain number of
credible witnesses, it may be maintained, that the
truth of the other cannot, notwithstanding the fact
of the witnesses being equally, or even more
numerous, unless, indeed, they had been eye
witnesses to the facts to which they bear testi
mony. In the forraer instance, the truth of the
testimony raay be ascertained from subsequent
witnesses ; but in the latter, subsequent enquiry
can avail nothing, because the thing attested raust
necessarily have ceased to exist. The principle,
therefore, is inapplicable in such cases : and of
such does the question before us consist.
Another objection is, that by this principle,
the decision of the majority is supposed to be
exempt frora error. In matters relating to busi
ness, it may be correct ; because, as each is sup
posed to have had good raeans of inforraation, the
probability that the majority are right will be the
greatest. But, when religion is the subject in
question, this will not hold good. Here divine
revelation alone must be appealed to, in the first
place, and where that is not to be had, men must
necessarily remain ignorant. In the second, the
decision of one inspired writer will outweigh
whole nations of others : and should such be
accessible, who shall have decided on aU questions
of iraportance, he must ever be recurred to, when
such questions are to be discussed. In the third

459
place, the testimony of the wise and good of any
age is to be preferred to that of others who are
of a contrary character. And even then, should
they be found to differ in their opinions on certain
points, the greater number is not always to be
preferred, unless we have some further reasons
Jor doing so. In the revelation, however, which
we now have, all necessary information is given
on points of importance. To this, therefore, we
can always recur, and it will be shewn hereafter,
that upon the accuracy of its declarations every
reliance can be placed.
To iUustrate our position by a few examples.
Our Lord, we know, stood almost alone during
his ministry on earth. Alraost the whole Jewish
nation was opposed to him, particularly the more
learned part of it : and such was their obsti
nacy, that even miracles were found insufficient
to convince them of their error. In this case,
then, the greater number was manifestly in the
wrong, notwithstanding the fact, that they had
the Scriptures in their hands, with aU the advan
tages of learning to assist them in interpreting
their meaning.
Again, the followers of Mohammed, are pro
bably fewer in number, than those of Buddha.
The Buddhists are in possession of generally
received accounts of the miracles of their leader,
which have as regularly come down to them,
as those which are in the hands of the Moham-

460
medans. Now, to which of the parties are we
to give credit? Our principle says, to the Budd
hists, because the number of witnesses is too
targe to allow of the supposition, that they have
conspired for the propagation of falsehood. And,
as the nurabers are larger than those which bear
testiraony in favour of Islamism, the probabihty
is, that they are right, and that the Mohararaedans
are wrong.
It will be answered, perhaps, as it has been
in page 257 of the preceding tract, that the
character of Buddhism is such, as to stand in
need of no arguments to prove its falsehood.
But this would imply a rejection of the principle
in question, and upon which the Mohararaedans
endeavour to prove the truth of their religion.
Here then, the Mohammedans have adopted a reli
gion, supported by a principle which they are
compelled to reject. How, it may be asked,
could a Mohararaedan have known, that the doc
trine of the metempsychosis, — image worship, &c.
are not true, unless he had adopted opinions
formed upon the principle which he now takes
the liberty to reject? How could he have known
that the Koran contained precepts worthy of his
regard, or that Mohararaed had wrought rairacles,
if he had not adopted principles by which a Budd
hist can shew, that his religion is the better of
the two ? The objector proceeds stiU further
in page 259, and says, that any one laying claim

461
to a divine mission, and proceeding to establish
a religion, which, in the estimation of those capa
ble of forming a just opinion, is subject to no
defect, it may be known, without having recourse
to rairacles, that such a person must have corae
from God. Here again, tbe opinions of the per
sons supposed to be capable of judging, must
be formed on the adoption of the principle in
question ; and, when this is done, we are told
that every principle by which we may judge of
the equity of such claira, may be set aside at
once! But, in page 172, we are told, that no
one can know so much as how the morning
and evening prayers are to be perforraed with
out the instruction of a Prophet, or his vice
gerent, whose mission is to be sustained by
miracles, &c. Some principles, therefore, are
contended for occasionally, by which the doc
trine of the metempsychosis, image worship, and
the Uke, could be established beyond all doubt;
but, when that is likely to be the case, the prin
ciples are to be entirely rejected, and we are
to rely upon unassisted nature; which, after
all, cannot inform us, how the morning and
evening prayers ought to be perforraed! It cer
tainly would be a much shorter way for the Mirza
to tell us at once, that Islaraism is right, because
it was the religion of Mohammed ; and that every
other religion is wrong, because it is not Islamisra.
This would save us the trouble of receiving and

462
rejecting such principles as the feelings of our
opponent may require, and would be equaUy con
clusive in the end.
But suppose we adopt the principle under
consideration, and apply it to the reUgion of
Mohararaed, what then? It would turn out,
that there was a time, and a very important
one too, at which Islamisra could receive no
support whatever from its adoption. Before the
battle of Bedr had taken place, as Mr. Martyn
has properly remarked (p. 88.) notwithstanding
the miracles ascribed to Mohammed during his
childhood, of which it is raost probable no one
had then ever heard one word, added to those
of the Koran, not only the majority of the Arabs,
but his own family, and even his wife Khadija
treated hira rather as a madman than as a pro
phet. His account of having seen the angel
Gabriel, and having been saluted by stocks and
stones as a person coraraissioned frora above,
they considered as mere madness : nor was it
till he had obtained power by the fortune of
war, that his miracles were at all credited by
the multitude. Besides, many years must have
elapsed after the battle of Bedr, before the raa
jority of the Arabs could at all be appealed to,
and even then, their testiraony to his rairacles,
if we except the Koran, could be of no use,
because they raust have already denied their ex
istence, if we suppose them to have been eye-

463
witnesses ; and if they were not, their testiraony
is good for nothing.
It is also weU known, that about this tirae
a rival prophet of the name of Moseilema arose,
who succeeded in drawing considerable nura
bers after him. The Arabs were, therefore,
divided in their opinion, as to which was the
true prophet; nor was it untU a considerable
battle had taken place, in which Moseilema was
slain, that any thing like unanimity prevailed
on this subject. The majority of witnesses,
therefore, cannot be cited in favour of Moham
med at the rise of Islamism ; and, many years
after, when his authority had been established
by other means, their testiraony cannot be
reUed upon ; because, in many instances they
could not have had knowledge of the facts in
question ; and, as they had now an interest to
raaintain, there is no probability that their tes
tiraony would be impartial.
Having shewn the inadequacy of the evidence
already mentioned, as it regards our question, let
us now examine that termed {^jxt.^j]Jxt) which
we have styled, the understood generally accredited
accounts, (p. 25, &c.) These accounts are said to
be of the following description. When an account
is given of the character of any one, and he is
said, generally, to be learned, brave, Uberal, or the
hke; but, in detailing the particulars, the dif
ferent narrators give different accounts : the re-

464
suit on which reliance may be placed is, that (he
person, so described, is really of the character,
which has thus been ascribed to him, however the
particulars may have varied.
In this canon, as in the former, much is
objectionable. In the first place, it is totally in
applicable to past events ; and upon these, ques
tions relating to the rise and progress of a religion,
principally depend. Of these nothing can be
known with any degree of certainty, which has
not been committed to writing, by such persons,
and at such times, as are likely to make the
account itself probable. And should such narra
tions be found to disagree in particulars, the
inevitable consequence must be, that it would be
the less entitled to credibility. Something, indeed,
may be collected by conjecture from the various or
contradictory accounts given of the sarae trans
action ; but whatever this might be, it is totally
inadequate to any of the purposes of religious
belief. And, where nothing better is to be had,
faith had better be suspended.
Besides, if reliance is to bfe placed on accounts
such as these, it wUl foUow, as Mr. Martyn has
observed (p. 99.) that the authors of all the false
religions have wrought miracles in proof of their
several missions, there being no want of accounts
thus varying as to the claims of such persons.
To say, as at page 24, that the miracles of
all the ancient prophets are established on ac-

465
counts of this kind, is to betray an ignorance of
the declarations of Scripture, and as such, is
unworthy of refutation. The accounts found in
the Koran and the Hadith do certainly thus vary;
but no proof can be made out, that reliance
ought to be placed upon thera, on that account.
In ancient histories also, considerable discre
pancies are observable, but this does not tend to
recommend the accounts contained in them to our
belief, but the contrary : and until we shaU be put
in possession of knowledge sufficient to reconcile
them, the questions which they involve must re
main in doubt. The truth appears to be, that the
greater the number of such discrepancies are, the
less will our knowledge be, as to the things, to
which they relate. Allowing, therefore, the utmost
that we possibly can, as to conjecture in matters of
little iraportance ; yet in the momentous concerns
of religion, we can by no means trust to principles
so precarious as these manifestly are. And the
conclusion must be, that where nothing better is
to be had, belief must necessarily be withheld.
Having shewn that no reliance can be placed
on the principles advanced in the foregoing Mo
hammedan tracts, we now proceed to propose
others calculated to ascertain the truth in questions
of this description.
We take it for granted, then, that in all matters
necessary to be known, and of which we have no
real knowledge, we must rely on the testiraony of
Go

466
others; and, that such testimony may be considered
as entitled to our belief or not, in proportion to
the strength or weakness of the probabilities with
which it is accompanied. The principles, there
fore, by which we must be guided, are those
which wUl enable us to judge of the degree of
probability to which any account is entitled : the
grounds of which, according to Mr. Locke, raay
be reduced to two. " Pirst, The conformity
of any thing with our own knowledge, observa
tion, and experience. Secondly, The testimony of
others, vouching their observation and experi
ence." " In the testimony of others," continues he,
" is to be considered, 1. The number. 2. The
integrity. 3. The skill of the witnesses. 4. The
design of the author, where it is a testiraony out
of a book cited. 5. The consistency of the parts
and circumstances of the relation. 6. Contrary
testimonies." If, in the first place, any thing be presented
to our belief, which is not conformable with our
own knowledge, observation, and experience, it
will require some additional considerations, at
least, to make it probable. Of this description
are miracles, which can become probable on no
other supposition, than that they have been
wrought by God : and this, to becorae credible,
must be supported by the testimony of witnesses
of whose veracity we can have no doubt. Other

467
events, with which we are familiar, wUl require no
further recommendation to our belief, than that
those who relate them possess tbe qualifications
necessary to make their accounts probable, which
we now propose to consider.
In this question, then, we are to consider, in
thfe first place, the number of persons bearing
testimony to any event. If we have only one
witness, furnished with undoubted miraculous
powers, his testimony may be received, and par
ticularly if it be found agreeable to the will of
the Deity as formerly revealed. But, if he have
no such powers, and we have no great reason to
suspect his testimony, in consideration of its own
character, yet if it contain something new and
important on the subject of religion, it wiU be our
duty to hesitate, until we receive additional know
ledge on the subject from sorae other quarter.
The same will hold good, should the witnesses be
many and respectable, and particularly so, should
the thing attested tend in any way to oppose the
declarations of a forraer revelation from above.
The reason of the rule is this. God cannot be
inconsistent with himself. His word will, there
fore, ever be found consistent. Again, even good
men may be mistaken in the views they take of
certain things : and hence, although they may
relate an event in the light, in which it had ap
peared, or had been represented to them by
others, they may, nevertheless, have been rais-
<i g2

468
taken. But, in every case, should the event, &c.
related bave every thing necessary to recomraend
it, tbe greater the nuraber of the witnesses is, the
stronger wiU the probability become, that such
relation is worthy of credit.
In the second place, we must consider the
integrity of the witnesses. It must appear that
they have not been swayed by any worldly raotive
in tendering their testiraony, whether it be the
hope of acquiring wealth or influence, or the
equally potent raotive of leaving behind them the
reputation of having been martyrs, however good
the cause might be, which it was their intention to
promote. Nothing, we know, recommends itself
so strongly to universal support, as the cause of
religion and virtue : and hence it has corae to
pass, that the far greater number of deceptions,
which have been practised in the world, have
been accompanied with pretensions of this kind,
sufficiently strong to recommend thera to the
generous and unsuspecting part of society.
In the third place, the witnesses must have
skill sufficient to ensure a confidence, that they
bave not been imposed upon themselves ; or, if
eye-witnesses, that they have not related some
thing as miraculous, which, in reality, might be
accounted for by the ordinary course of things.
And, again, supposing them to have received their
information from others, that they had discrimina
tion sufficient to understand the scope and inten-

469
tion of their informants. And this is to be
particularly regarded, in the fourth place, when
the testimony is taken from a book cited, with the
additional considerations of the scope, circum
stances, and character of the author, from whom
the citation is made. Because, not only may the
language of the original author be misconstrued,
but the author himself may be unworthy of credit;
or the text of his work raay have suffered in the
course of tirae, frora the ignorance or carelessness
of his transcribers; or the thing related may have
no other authority, than that of a doubtful tradi
tion in the first instance. In cases of this kind,
therefore, every intervening witness must be care
fully examined. And if these are numerous and
of doubtful character, the thing related will be
come scarcely worthy of credit, unless other cir
cumstances concur sufficient to make it probable.
In the fifth place, the consistency or general
agreement of the different parts of the testimony
raust be carefully considered. Por, if we find one
part of the testimony opposed to another, the truth
of the whole wiU become matter of doubt. And,
if, in addition to this, the circumstances attending
the events contained in such testimony be incon
gruous in themselves, the testimony will cease to
be probable. But if the whole be consistent,
both with itself, and with the circumstances of
the times, in which such event is said to have
taken place, nothing, but the other requisites

470
necessary to produce probability, will be wanting
to recommend it to belief.
We must consider, in the sixth place, the
force and tendency of contrary testimonies. If,
for example, the contrary testimonies should want
all, or any of, the characters necessary to make
them probable, then will the original testiraony
be unaffected by them. But should they, on the
other hand, be entitled to credit, then will the
original testimony stand in need of some further
recommendations to make it credible : and, if no
such recommendations should be found, it will
become improbable.
Circumstances, however, may occur, in which
probabilities and improbabilities may be so nicely
opposed to each other, as to leave an enquirer in
doubt, to which side of the question he should
incline. In all such cases, the safe side should
be taken whenever that can be discovered. If,
for instance, many circumstances should be found
to concur in recommending a new system of reli
gious belief, (for in temporal concerns it may be
but of little importance, which side is taken), such
as good moral precepts, exalted notions of the
Deity, the immortality of the soul, and the like ;
but should not, at the sarae time, recognize a prior
revealed systera, which had been estabUshed by
miracles, predictions, and the like, encumbered
perhaps with raany inconvenient and appa
rently useless rites and ceremonies: — in such a

471
case, it wiU be our duty to adhere to the first
revealed system, and to reject the other ; and par
ticularly, if we should have been warned in the
first, not to receive any innovations unsanctioned
by miraculous interposition. And, further, should
it have been asserted by innumerable advocates
of the new religion, that such system had been
sanctioned by miraculous powers ; and supposing
the character of the witnesses to be such as to
raake their testimony probable ; yet if the prior
established religion has laid it down as a principle,
that no jeligion is to be received, of which it has
not given clear and undoubted intimation, (sup
posing the new system not to have been so pre
dicted) we are bound to reject it.
The reason appears to be this : In the reli
gion formerly revealed, nothing was left doubtful,
if we except certain mysterious questions, which
were of no use to mankind. And hence, those
who refused assent and obedience, became guUty
in the estimation of their Maker. Beligion is
a matter too important for it to be left in doubt,
whether its requirements should be acceded to
or not. If God has spoken, he must be obeyed.
And where he has spoken, he has spoken plainly.
But should a new system be recommended to our
belief, the authority of which has been left doubt
ful, it becomes the duty of aU who are desirous
of obeying their Maker to hesitate. Besides; all
false religions are extremely plausible. Tlie im-

472
provement and final happiness of raankind, is
what they all propose. The requirements of
society has made it necessary, that they should
contain many good and virtuous maxims, in order
to make thera acceptable. The zeal of those who
have invented or propagated them, has proved
the fertile source of many an amusing and mira
culous tale, now sanctioned perhaps by the usage
of a remote antiquity, and recoraraended to credit,
by national feeling, long established notions and
prejudices, accompanied perhaps by the raore
dazzling ornaraents of rhetoric and false philo
sophy. Besides, the iraposing names of confes
sors and martyrs, which almost every system of
superstition can recount, presents an appeal to the
feelings, which it is not in the power of aU to
resist. It should be remerabered, however, that
notwithstanding all this, consent may involve re
beUion against God, and that he has the power
to punish ; while a cautious adherence to that
of which we have no reason to doubt, would at
least preserve us from being iraplicated in error.
On the other hand, we are not to look for such
evidence as the nature of our question wiU neither
require nor admit of. Pormer revelations were
indeed supported by miraculous powers, and were
therefore irresistible : and such the circumstances
of those tiraes required. Those parts, which con
tained predictions of future events, are still equally
convincing vvith respect to ourselves, when we are

473
assured by testimony on which we can rely, that
these parts of the Scripture were really consigned
to writing, before the events to which they relate
had taken place : and in determining this, the rules
already detailed wiU always suffice.
Having shewn, that the principles adopted by
the Mohammedans in support of their religion are
fallacious, and proposed others upon which reliance
may be placed, we now proceed, in the third place,
to enquire, whether the Scriptures, as we now have
them, are, or are not, mainly the same as they
originally were. That is to say, whether any
such wilful corruption has ever taken place in
their contents, as would affect any article of doc
trine or of historical beUef, so as to make it doubt
ful whether their declarations may be relied on in
the present day. In making this enquiry we shall
confine ourselves to those periods of tirae, which
seem to be more iraraediately connected with pur
general question, which are these: First, that
of the Babylonian captivity ; secondly, that of
our Lord's rainistry ; and thirdly, that in which
Mohammed made his claira to prophecy.

474

CHAP. II.

SECTION I.
Examination of the question whether any corruption
of the scriptures took place during the BABYLONIAN
captivity. We fix upon the Babylonian captivity, in the
first place, because that period has been mentioned
in the preceding Tract, (p. 250, &c.) as one, in
which it is probable that some corruption might
have taken place, or, which might have left the
Jews without any adequate knowledge ofthe truths
revealed in Scripture. The arguments there ad
duced seem to rest on the three following assump
tions. Pirst, that no written copies of the Scrip
tures were taken to Babylon at all. Secondly,
from the circumstance of this captivity having
continued seventy years, none of those who had
been acquainted with the Scriptures during their
residence in Canaan, could have been aUve at
their return, so as to teach their descend
ants the knowledge of divine things, which they
themselves once possessed. And thirdly, as it has
been said by sorae, that the Jews had entirely
forgotten both their letters and language in the
captivity, no doubt can remain of their having

475
forgotten the contents of their Scriptures also.
We now proceed to examine the truth of these
positious. With respect to the first, then ; namely, that
the Jews had taken no copies of the Scriptures
with them to Babylon, so as to have preserved
them during the captivity, we may reraark. There
are several reasons which tend to prove the con
trary. In the first place, it appears from the book
of Daniel,* that he read and studied the pro
phecies of Jeremiah there. It also appears from
Jeremiah, that be sent a part of his prophecy to
his brethren who were in the captivity. f In the
second place, the Prophet Ezekiel prophesied in
the captivity : his book, therefore, must have been
in the hands of the Jews in and about Babylon.
Thirdly, the Book of Daniel was all written in
Babylon. In the fourth place, we have no inti
mation whatever in these books of the Law of
Moses and the other books of Scripture having
been lost, in consequence of the invasion of Ne
buchadnezzar, a circumstance which would hardly
have escaped their observation, wben enumerating
their several calamities, had it ever taken place.
And, further, upon the return from Babylon, we
find Ezra, not dictating the Law from memory,
as some have supposed, but actuaUy producing the

* Ch. ix. 2. t Ch. xxix. 1, &c.

476
book in the presence of all the people, and reading
it aloud from morning till evening.* Neither
could the historical books have been lost ; for
we find Ezra actually arranging the Priests
and Levites, according to the order prescribed
by David, which is still to be found in those
books. With regard to the second position, naraely,
that aU the persons must have been dead, who had
read the Scriptures prior to the captivity. We
affirm, it is far from being true : for we are told
in the book of Ezra,f that those who had seen the
first temple at Jerusalem, wept when they saw the
second, after their return from the captivity.
As to the third assumption, that the Jews
had forgotten both their letters and language, it
is by no means probable. For first, with respect
to their letters, although it has been maintained
by both Jews and Christians, that this took
place, their opinions seem to have been formed
rather from conjecture, than from any infor
mation on which reliance can be placed. Others,
both Jews and Christians, no less learned, have
held the contrary opinion, namely, that the let
ters now in use among the Jews have been
derived from the highest antiquity. It is, there-

* Neh. viii. 1, &c. ib. xii. 23—25, and 46.
t Chap. iii. 12.

477
fore, by no means certain, that such a change
in the Hebrew letters ever took place. But if
it had, as the Jews must gradually have learned
the new letter in Babylon, their Scriptures would
be also transcribed in that letter, which would
have left them in possession of their contents,
just as well as the old ones would have done.
The supposition, therefore, of the letter having
been changed, is both uncertain and useless, when
applied to the subject before us.
Nor had the Jews lost the knowledge of their
language in Babylon. Several of the books which
we now have, were written in pure Hebrew,
after their return from the captivity; of these,
the greatest parts of the Books of Ezra and
Nehemiah might be mentioned; the prophecies
of Haggai, Zechariah, and Malachi, and several
of the Psalms. Now, for whose edification could
these books have been written, if the Jews had
entirely forgotten the Hebrew language? And
again, to what purpose would it have been for
Ezra to have read the Law of Moses to the
people in Hebrew, if they had been totally
ignorant of the Hebrew language ? Some, it
is true, have supposed that Ezra construed the
Hebrew text in the Chaldee language; but
this, from the consideration of what is there
said, is entirely groundless. The truth seems to
be, the Hebrew language did not cease to be
spoken among the .tews till many years after

478
their return from Babylon:* and it never ceased
to be cultivated, frora that day to this, by the
learned of that nation. The third assuraption
is, therefore, entirely false and groundless.
Nor is it true that Nebuchadnezzar raade such
a carnage in Judea, as to leave no Jews alive
in those parts, as stated at page 248, whatever
the Oriental historians may say on that subject;
for it is stated in the Scriptures, (which we
shall shew may be relied upon) that many were
left as vine-dressers and husbandmen ; and that
a viceroy was appointed to govern them.f
If this then was the case, what reason is
there for supposing, that those persons had not
copies of the Scriptures in their possession ? Or,
that such copies would not be preserved in the
Holy Land ? We certainly know of no edict
published by Nebuchadnezzar prohibiting the
Jews the use of their own Scriptures; nor of
any, in which he ordered their books to be
destroyed. There is, therefore, no reason for
supposing, that copies of the Scripture were not
preserved in Judea during the captivity.
There is also another circumstance which
might be mentioned here : namely, the religious
instructions which tbe Cuthites, inhabiting Sama
ria, had received frora a priest ;}; sent from Babylon
to instruct them, imraediately after the captivity
* Lcescher. de causis Ling. Heb. p. 68.
t Jer. xxxix. 10. xl. 5. J '2 Kings xvii. 27, &c.

479
which look place during the reign of Hoshea
king of Israel (i. e. Samaria.) That this priest
instructed them in the Law of Moses, is beyond
aU doubt : and that he gave them a copy of that
law, has been called in question by none ; a copy
of it remaining in the hands of the Samaritans
to this very day. The Jews in Judea must,
therefore, have had a copy of their Scriptures.
The Jews in Babylon must have had another,
containing also the additional revelations which
had been made during the captivity. The Cu
thites must have had another of the law. We
have no reason, therefore, to believe, that the
Scriptures suffered on account of the captivity.
With respect to the Jews, they certainly could
have had no motive for corrupting their Scrip
tures during this period : unless we suppose, that
the severe denunciations of the Prophets were
considered as a check to their national pride.
These, however, are now contained in the Scrip
tures ; and, in all probability, just as they had
been delivered by the Prophets. Besides, had
any wilful corruption taken place, the copy of the
law preserved by the Cuthites, would, upon com
parison, detect the fraud ; as the same spirit of op
position, which formerly existed between the Jews
and that people, still continues. But upon compa
rison of the two, no such corruption is, or has
ever been, found. There are indeed consider
able differences observable, but these, from the

480
consideration of their character, must have origi
nated with the Cuthites.* The Scriptures of the
Jews, therefore, underwent no wilful corruption
during this period.
It has been remarked by the Moola (p. 252.)
that the testimony of Ezra, was that of one
witness only. But, after what has been said,
this objection must fall to the ground. For it
is probable, that most of the Jews in (he cap
tivity had copies of the Scriptures in circulation
araong thera: and it is certain, that many returned
who had received their knowledge of religion
before the captivity. Besides, it is certain, that
Nehemiah — a great nuraber of the priests — the
prophets Haggai, Zechariah, and Malachi, were
all conteraporary with Ezra, and acquainted with
the Scriptures. To these we raay add those poor
inhabitants who had reraained in Judea, since
the times of Nebuchadnezzar, on the part of
the Jews; and the Cuthites of Samaria, as in
dependent witnesses. The objection, therefore,
rests on a mere ignorance of the facts of the
case, and is, therefore, unworthy of regard.

* Of this kind is the repetition of certain passages, the
awkward emendations of others, and the change of the name
of Mount Ebal to Gerizim in Deut. xxvii. 4.

481

SECTION II.
The question examined, whether any corruption op the
scriptures took place soon after the birth of our lord.
The nature of the arguments drawn from a consi
deration of the different versions stated. And after
MAKING due allowance FOR CERTAIN VARIETIES OF READ
ING, the conclusion drawn, THAT NO CORRUPTION HAS
TAKEN PLACE.
We proposed to consider, in the second place,
whether any textual corruption took place, in
the Jewish Scriptures, during the period com
mencing with our Lord's ministry, and ending
with the Hejira or flight of Mohammed from
Mecca to Medina. But before we can enter
fully on this question, it will be necessary to
consider a few of the Mirza's stateraents on the
subject of the ancient translations : for to these
translations we occasionally appeal.
It has been affirmed at page 339, That
the multiplicity of translations which have been
raade of the Holy Scriptures, has tended rather
to multiply and give currency to corruptions
than the contrary. But this opinion must have
originated in a mistaken view of the subject.
Learned men do not appeal to translations which
are supposed to be immaculate : their object is to
ascertain, after making every reasonable allowance
for the faults of translation, transcription, and the
Hh

482
like, whether the translator appear to have had
a copy of the original before him, corresponding
in all respects to those now in our hands, or not.
The accuracy and care of a translator will cer
tainly give a critic a much greater confidence in
his enquiries than he could otherwise have : but,
the information of which he is in quest, does not
depend on this consideration alone. If he can
ascertain what the text was in the original, at the
time such translation was made, he gains his end.
If, for instance, a translation appears to have been
made with great ability, the translator wiU be
found uniformly to have rendered the phraseology
of his original in such a way as to shew, that he
was well acquainted with the language, in which it
was composed. And, when this is the case, con
siderable reliance can be placed on every part of
his translation ; particularly, if it also be found that
the translation has been preserved with care.
If, again, he is consistently uniform in
giving the proper names of men, countries, and
the like in his translation, it raay be expected,
that the same names wiU be found in the cor
responding places in the original. If, again, he
is found to translate the names of animals, pre
cious stones, articles of dress, and the like, by
the same words respectively, then it raay be
expected, that the same words will be found in
their respective correspondent places in the origi
nal. But, if the original should not contain any

483
one of such words as found in the translation ;
and especially if it be found in a number of other
independent translations, upon which reliance also
may be placed, it wiU then become probable, -that
such word has either been omitted by an ellipse,
or that it has been lost through the carelessness
of the transcriber of such copy of the original.
But if the idiom of the language of the original
wiU account for the omission of the word by the
ellipse, then the translations in question will shew,
that they have all understood the passage in the
sarae way, and that the text is, in all probability
correct. Again, should it appear upon coraparison,
that the word under consideration, in the original,
presents sorae letter similar either in form or
sound to another, which, when substituted would
raake the original and the translations agree, it
wUl then become probable, that the copyist has,
in the hurry of transcribing, written one letter for
another. And again, if, upon comparing the copy
of the original with others, we find tbis to have
been the case, we may be satisfied that the manu
script, and not the translation, is erroneous. But
if aU the manuscripts conspire in giving the same
word, but the translators give it a sense in their,
translations not usually attached to that word, it
wiU then become doubtful, whether the translators
have been mistaken, or whether the word raight,
in ancient times, have also borne the sense, which
they have attached to it. In such a case judgment
H H 2

484
must be suspended until further light can be
thrown upon the question. Again, should a trans
lator entirely mistake the sense of any word or
phrase, still if he is constant in translating it in
the same way, his testimony, although of less
value, than it would otherwise be, may neverthe
less be added to others, in determining the true
reading of such passage.
Numerous other illustrations of the principle
in question raay be given, to which also may
be added the use of the sister dialects as appUed
in ascertaining the meaning of any passage in
the text of the Hebrew Bible. The above will,
perhaps, be sufficient to shew, in what way the
ancient versions are applied in ascertaining what
the text probably was, from which they were
made : and that the Moola has totally mistaken
the object which Mr. Martyn had in view,
when he appealed to the ancient versions of
the Scriptures. When we appeal, therefore, to
the ancient versions of the Scripture, in endea
vouring to prove that the original text has under
gone no corruption, we mean, that upon com
paring these versions with the text, as we now
have it, we are authorized in coming to the
conclusion, that no such corruption has taken
place. It will avail nothing to say, that these
translators have occasionally been mistaken, we
can aUow that, without invalidating our con
clusion in the least. It will also avail nothing

485
to say, that these versions themselves stand in
need of correction, this we may also allow, with
out giving up the least of our ground. We
only rely on their conjoint testiraony and usual
mode of rendering, in conjunction with the tes
timony of a majority of independent and accu
rately written manuscripts.
Nor even then do we argue for absolute
perfection. Some errors may have crept into
the MSS. which we have now no means of cor
recting; but these must be few, and unimportant
in their nature. No book has come down from
antiquity, (not excepting the Koran, which is
modern when compared with many others,) that
can be said to be perfect. Some errors may, and
do, exist in the Hebrew text of the Bible, as well
as in the Greek copies of the New Testament,
but these do not affect our question. We argue
that no predictions have been altered : — no doc
trines obscured : — no facts erroneously related : —
no proper names erased or altered : — no trans
positions fatal either to faith, practice, or histori
cal information have taken place. Nor do we mean
to assert, that we perfectly understand every pas
sage either in the Old or New Testament, having
no doubt, that the precise import of many is
yet to be ascertained. But, of this we have no
doubt, viz. that the great objects proposed to
our faith, no less than the precepts recommended
to our practice, are properly and fully understood.

486
On these then we can rely : but what has been
ur«>-ed upon us by Mohammedans and others,
whicji we have no reason to believe is con
tained in the Scriptures, or may fairly be deduced
from them, we are bound to reject. If indeed
they can shew us by sound and good arguments,
that they have received sorae new light on the
principles of translation ; or, have it in their
power to propose a raore correct edition of the
Holy Scriptures than that which we now possess,
we shaU have no hesitation whatever, after due
examination had, to adopt them.
Having then shewn what we mean when we
appeal to the ancient versions in support of the
original text of the Scriptures; we now proceed
to enquire, whether any such corruptions as those
already mentioned, could have taken place during
the period on which we are entering.
It is well known from testimony entirely inde
pendent of the Scriptures, that at the time of
our Lord's advent, considerable interest was ex
cited throughout Judea, and even in a great
part of the Boman Empire, as to the character
and expectations which had been formed respect
ing his person. This would, of course, put the
Jews upon the enquiry, whether he was the
person, whom they had been taught to expect.
The enquiry was made, and tbe conclusion was,
that he was not the person they had expected.
A few indeed thought otherwise, but this does

487
not affect our question ; for the Jews, as a people,
rejected Jesus, and procured his condemnation
as a criminal, at the hands of the Roman Pro
curator Pontius Pilate.
Now, whether they did this in consequence
of an erroneous method of interpreting the Scrip
tures, or from the want of a thorough consideration
of the claims made by him as the Messiah, does
not at all affect our argument, which goes to
shew, that it cannot be affirmed, that they did,
on account of the claim made by him, wUfully
corrupt their own Scriptures. The magnitude
and number of miracles, considered in conjunc
tion with the spotless and virtuous life of Jesus,
certainly makes it wonderful, haw the leaders of
the Jewish nation could have set at nought a per
sonage thus characterized. But however strange
that may be, it does not seem to have any con
nection whatever, with the supposition that they
did, on that account, corrupt their own Scrip
tures. But there is another consideration which
makes it iraprobable, that they would have cor
rupted their Scriptures in consequence of our
Lord's appearance. It is very well known, that
the Jews did, at that period, expect their Messiah ;
and it is equally certain, that they still expect
hira. Is it then at all probable, that the appear
ance of a person whose poverty they despised,
could have induced them to -erase or corrupt

488
those prophecies, upon the completion of which
their whole national glory depended? What
could they have gained by such a raeasure? The
utraost would have been, to thwart the expec
tations of a person, whora, in all appearance,
they had no reason to fear. And the consequence
might have been, to create a suspicion in the
minds of the Jewish people generally, that Jesus
of Nazareth was indeed the Messiah. Not to
dwell on the consideration of destroying those
criteria by which the true Messiah, according
to their own raode of considering the question,
was hereafter to be known. It has often been
urged, indeed, both by the Mohammedans and
others, that the Jews have explained away the
real sense of the Scriptures by false glosses,
and that they do so still : of the truth of which
no one can doubt, who attentively compares the
declarations of the Scriptures with their com
mentaries. But it will not hence follow, that
they have corrupted the text. Our arguraent,
therefore, wiU reraain unaffected by this con
cession. If then the Jews did not corrupt their Scrip
tures upon the appearance of our Lord, we may
expect, that the tenor of his preaching raay be
appealed to as confirraatory of this fact. And,
accordingly, the truth is, that although he re
peatedly charges them with having given false
interpretations of the Scriptures, he never hints

489
at their having corrupted them. In every instance
too, in which he cites the Scriptures, he cites
them as we now have them ; and in no case does
he mention either a prediction, person, or event,
which is not now to be found in the Scriptures
of the Jews.*
After the ministry of our Lord had terminated,
the Apostles took up the sarae argument; asserting,
that it appeared from the ancient Scriptures that
Jesus was the Christ ; and upon this did they
much more frequently insist than on the rairacles
which they themselves had witnessed, or even the
transfiguration on the mount, in which his dignity
had been proclaimed by a voice from heaven,
(2 Pet. i. 17, &c.)
After this, the first Fathers of the Christian
church took up the subject, affirming that Jesus
was the Christ, who had forraerly been promised
to the Patriarchs : and, although they have, in
sorae instances, affirmed that the Jews had cor-

* There is, however, some difference observable in the
tables of genealogies, in the numbers relating to chronology,
persons, ages, &c. as also in some few names, such, for
instance, as Zacharias the son of Barachias, (Matt, xxiii. 35).
But there can be no doubt, that in most of these instances,
reference was made rather to public documents, which are
now, for the most part, lost, than to the Scriptures : besides,
as these particulars do not interfere either with the claim made
by our Lord or by Mohammed, there can be no reason for
supposing, that any wilful corruption has taken place with
respect to them.

490
rupted the Scriptures, it is most probable that
an erroneous interpretation was all they meant;
for, in no instance have they attempted to adduce
any proof, that the original text has undergone
any change. Besides, it is well known, that some
new translations were made for the sole purpose
of opposing the Christians, of which those of
Aquila, Theodotion, and Symmachus may be men
tioned : from all of which, however, as far as they
have been preserved to our times, it may be most
clearly proved, that they translated from a text,
in all respects corresponding to that which we
now have.
Let us now suppose, for the sake of argument,
that the Jews did corrupt the Scriptures, either
upon the commencement of our Lord's ministry,
or some time after, within the present period :
and, in the first place, that they corrupted thera
during our Lord's ministry, in consequence of his
teaching and miracles. If, therefore, a general
corruption had taken place on this account, the
passages which would have first occurred to the
corrupters as offensive, would have been those
which related to his birth of a Virgin : * — ^his
humble life, sufferings, and death :f — his being
cut off for the sins of the people, which he him
self taught should take place : j; — bis rising from
* Isai. vii. 14. f Ibid. liii.
:|: Dan. ix. 27- Matt. xxiv. 15, &c.

491
the dead, wbich had been predicted by the Psalmist,
and which his Disciples taught related to him : * —
the account of his coming forth from Bethlehem
Ephratah :f — the prophecy relating to the departure
of the sceptre from Judah, which so evidently
aUuded to the tiraes in which he appeared, J and
many others which could have related to no
other person.
In the second place, supposing the corruption
to have taken place some time after the death of
our Lord, then all the passages relating to that
event would have been erased, such, for instance,
as the 22d Psalm, the 53d chapter of Isaiah,
the passage in Zechariah, '' They shall look upon
rae whom they have pierced," J; as also the passage
in Daniel, already noticed, relating lo his death.
But, if the corruption had not taken place till
after the destruction of Jerusalem, then the pas
sage in Daniel, (chap. ix. 27), which mentions
that event, as consequent upon the death of the
Messiah, would have suffered. But the fact is,
tiot only are all these passages in the Hebrew
Scriptures now, but we have no reason to believe,
that there were ever any other revealed, relating
to him which have been lost. Neither the Pro
phets, our Lord, his Apostles, nor any of the
ancient Fathers of the Church have ever so much

* Ps. xvi. 10. Acts ii. 27- + Micah v. 2.
X Gen. xlix. 10. % Zech. xii. 10.

492
as hinted at any other predictions to this effect.
But supposing the Jews had thus corrupted their
Scriptures, what end could they have gained by
it? It was not necessary to do so in order to
appease the people ; for they never did, in any
considerable nurabers, join either our Lord or his
Disciples. They knew, that this was a sect every
where spoken against : and so far were they frora
atterapting to rescue him, when he was brought
to his trial, that, instigated by the priests, they
were the first to cry out, to the astonishment of
the Roman Procurator, Away with him, Crucify
him, but release unto us Barabbas. Nor was
their opinion changed after his resurrection; they
followed the apostles from city to city. — Herod
put one of the disciples to death in order to
gratify them ; and the Roman governor, FeU x,
was about to do the same thing with another,
for the same purpose. It is said, indeed, in
a few instances, that the coramon people heard
him gladly ; but there is too much reason to
believe, that this was done, either through a vain
curiosity or for the mere raotive of partaking
of the bounty which resulted from his miracles,
to make that circumstance of much importance.
We have no reason, therefore, to believe that
the leaders of the Jewish people corrupted their
Scriptures, with the view of avoiding any diffi
culty likely to arise from our Lord's preaching
and miracles. Besides, had any general corrup-

493
lion taken place, the consequence must have
been, that future generations could not have
ascertained either the character of the Messiah,
or the times in which he should appear. Fallen
and degraded as they were, they still fostered
the hope, that their great Deliverer should come :
and in this hope they persevered to the very
last moment of their commonwealth, trusting
that he would appear and save them from their
besiegers, the Romans. Nor have we any rea
son to believe, that the Jews, on any occasion,
considered our Lord's claim of sufficient import
ance to induce them to go so far out of their
way, as to alter the declarations of their own
Scriptures. Let us now try the merits of this question
by external evidence. We know, that, as a con
sequence of the victories of Alexander, the
Greek language had obtained considerable cur
rency in the East before the times of our Lord ;
and that the Jews had made a translation of
the whole of the Hebrew Scriptures into that
language for their own use. This translation
had, prior to that time, acquired so much con
fidence among tbe Jews, that it was read con
stantly in many of their synagogues, particularly
in Egypt, and other places, where the Greek
language prevailed. This version, appears to have
been used both by Josephus and Philo in com
piling tbeir histories. It has been cited in many

494
places in the New Testament, and has moreover
been translated into several languages of the
East. We now have manuscripts in our hands
containing this version complete, older than
the times of Mohammed, and which must have
been copied from others of a much earlier date.
Copies of this version must have been universally
in the hands of the Christians, during the apo
stolic times ; many of which must have been of
a much higher date than the period of our Lord's
mission. This version has been cited by Clement
of Rome, wbo was contemporary with the Apo
stles ; by Ignatius, and many others who lived
in tbe first century of the Christian aera. It was
translated into Latin, probably during the first
century, and that translation is, for the raost part,
still in our hands. It was translated into the
Coptic language, probably as early as the second
century, and into the Ethiopic early in the fourth.
Now, from a comparison of the text of this an
cient Greek version, with tbe citations and trans
lations made from it in the earliest times, either
by the Jews or the Christians, we have no reason
to suppose, that it is not now mainly the same
as it was in those days ; and indeed in the times
which preceded our Lord's mission. We have
it therefore the same in the main, as it was
before any corruption can be supposed to have
taken place in the original Hebrew. Again, upon
comparing this version with the original Hebrew,

495
although we find abundant proofs of the igno
rance or carelessness of the translators, yet we
find no instance, from which we can fairly infer,
that the Hebrew text, as we now bave it, is not,
in the main, the same as it was when this trans
lation was first made. There are, for instance,
no predictions in the one, which are not found
in the other. No particulars related in the one,
as characteristics of the person of the Messiah,
which may not be shewn to exist in the other.
If there is any difference, it is in the declarations
of the Hebrew Scriptures to this effect, being
by far the most explicit. It is true, the Greek
version contains one additional Psalm, naraely,
the 151st, as well as several moral and historical
Books, which were written after the Hebrew
Canon bad been closed : but these contain nothing
respecting the person of the Messiah, nor of any
other prophet. Nor have they been considered
by Christians in general, either of ancient or
modern times, as of divine authority.
If it be replied, that the Jews might have cor
rupted this version, at the time in which they
also corrupted the Hebrew text, we answer, this
was impossible : for then it would have been in
the power of the Apostles and Christians in
general to have shewn, that such corruption had
taken place. But instead of this, the Christians
of the first two or three centuries argued against
the Jews from this very version ; and, it was not

496
untU the Jews found the Christians to have had
the better of the argument, that they appealed
to the Hebrew text, asserting, that as the
Greek was only a translation, no reliance could be
placed upon it. Upon this Origen and Jerome
betook themselves to the study of the Hebrew
Scriptures : and the forraer compiled a work in
which he wrote the Hebrew and Greek texts in
parallel columns, in order that the agreement or
disagreement of the original with the translations
may the more clearly be seen. Jerorae, for the
same reason, undertook a new translation of the
Hebrew Scriptures, which he completed by the
assistance of a learned Jew whom he hired for
that purpose : and, from his translation and cora-
mentary it clearly appears, that the translation
which he intended should be opposed to the Jews,
agrees almost word for word with the text of the
Hebrew Scriptures as we now have it: and, in
sense as far, at least, as it respects the person of
the Messiah, with that of the Greek. Besides,
Jerome himself occasionally appeals to the text
found in the hands of the Cuthites or Samaritans,
which shews, that he was aware of the existence
of such a copy of the Law, (for their copies con
tain no more).
If then the Jews had corrupted their copy in
consequence of the preaching of Christ, the Sa
maritans, having had no motive for doing so,
wonld have retained theirs unaltered ; and of this

497
circumstance Jerome would not have failed to
inform us. But, even, if he had neglected to do
so, as the Samaritan copies are still extant, we
could have corae to the conclusion for ourselves.
But no such difference appears. The Christians
have never heard of any such difference. Nor
have the Mohammedans, who are alone concerned
in this question, ever attempted to shew, that such
difference existed in ancient times.
Proceeding upon the supposition, that the Jews
might have corrupted the Scriptures in ancient
times, the next witness we shall examine, as to
the external evidence on this head, is, the ancient
Syriac Version of the Old Testament, which is
generaUy known by the title of the Peschito.
This version, we have every reason to believe,
was not made later than the beginning of the
fourth century of the Christian aera, and it is
probable that it was made much earlier. That it
was not raade later, appears frora the circumstance
of a complete comraentary having been written
upon it, by an author who flourished in the fourth
century, naraely, Ephrem the Syrian ; which has
corae down to us nearly complete. In this Com
mentary a great part of the text is cited, particu
larly those parts which relate to the Messiah ; and
these agree neariy word for word with the text of
the version as we now have it, and with the sense
of the original Hebrew.
From the character of the version itself, it is
Ii

498
certain, that it is a very close translation of the
Hebrew text. In many instances, the same
Hebrew words and phrases are retained ; and, in
aU, as the learned are agreed, it is a very
faithful translation. Now, upon a comparison of
this version with the Hebrew Scriptures, we find
an agreement, which can be accounted for on no
other supposition, than that the Hebrew Scriptures
could not possibly have undergone any corruption
since this translation was made. The Coraraenta
ries of Ephrem above-mentioned, (which were
written a century, at least, before Moharamed was
born) never cite any fact, or allude to any circum
stance not to be found in this version of the
Scriptures : and, although there is good reason
for believing that Ephrem had a knowledge of the
Hebrew Scriptures, he never takes occasion to
notice any discrepancy observable between the
Syriac text of the translation, and the Hebrew
original. It is true, sorae accounts are found,
both in the Commentary and Sermons of Ephrem,
which are not to be found in the Scriptures, but
these are never grounded, by him, on any decla
rations of the text, but are only offered, either
as received by tradition, or, as the best expla
nations of the text which occurred to him.
It should be observed, that soon after the times
of Ephrem, the Syrians divided into two great sects,
the Jacobites and Nestorians ; and that both of
these received this version ofthe Scriptures as their

499
text book, with the Commentaries of Ephrem
upon it. Through their hands both have come
down to us : which may be sufficient to shew,
that no attempt could have been made by either
sect, to alter the Comment or the Text, with
out subjecting itself to the probability of being
detected by the other. There can be no doubt,
therefore, that both the Text and the Commentary
have come down to us, mainly the same as they
were a hundred years, at least, before the birth of
Mohammed. Again, upon comparing this version with the
Grreek of the Seventy already mentioned, — witb
the Pentateuch of the Samaritans, — with the
Latin Translation and Commentary of Jerome, —
and with the citations found in the New Testa
ment, and the first Fathers of the Church, we find
no such discrepancy as would warrant the conclu
sion, that any wilful corruption had ever taken
place in any one of them. We find no person
predicted who was to appear after the Messiah, —
no new law to be promulgated, which was to
alter, or to abrogate, others previously given.
Nor do the Commentators any where express an
opinion, that either they, or others who had
preceded them, had ever any expectation of the
appearance of any such person, or new economy.
It wiU be of no avail to say, in this ease, that
the Christians joined the Jews in order to suppress
the predictions of some future Leader. For it is
I 1 2

500
well known, that no such understanding ever pre
vailed between these parties. And further, that
if there had, the disagreement of the Christians
among themselves was such, as to make it next to
impossible, that this could have remained a secret.
Besides, neither party could have had any motive
for suppressing such predictions. The Jews, we
know, have ever been looking for such a person
as Moharamed was. A great temporal Deliverer
was exactly the person whom they had long ex
pected. To suppress predictions therefore relat
ing to such an one, could surely never have
faUen in with their politics. Nor was there any
reason, why the Christians should have concurred
in erasing any such declarations from the' Scrip
tures, as would seem to make most for their
worldly comfort. With the faith of Jesus, we
know, they were subjected to every difficulty that
could be devised, which they cheerfully under
went, because they believed him to be the Messiah
as foretold in the Scriptures. If then the Scrip
tures had also foretold the appearance of another
person, who was to become a worldly Ruler, and
to obtain universal dominion, what possible reason
could there be, that they should have con
curred with the Jews in erasing every mention
of his person to be found in the Holy Scrip
tures ? We are compelled to conclude, therefore,
that no such corruption took place, during either
of the above-mentioned periods.

501
Again, we have seen, th^t, before the appear
ing of Mohammed, the Scriptures had been
translated into a number of languages, — that one
of these translations had been made and circulated
before the birth of our Lord ; namely, the Greek
of the Seventy, — and that a copy of the Law
had been in the hands of the Samaritans, since
the period which preceded the Babylonian cap
tivity ; and further, that from the comparisons
raade of these with one another in the times
which preceded the birth of Mohammed, we know
of no instance in which any remarkable discre
pancy was discovered. We also have commenta
ries written on these Scriptures, which had been
written before the appearance of Mohammed, and
dispersed among the different sects of Christians,
and which could not have been altered by common
consent. And we now have manuscripts of one
of these versions at least, which were written
before the commencement of the period, in which
his claim to prophecy was made.
Let us now suppose, that upon the appearance
of Mohammed both the Jews and Christians con
curred in corrupting the Scriptures, with the sole
view of opposing his claim to prophecy. Now,
supposing that they had altered the Hebrew
original alone, it would now appear upon a com
parison of it with the several versions, in what
particulars this alteration had been made : and,
supposing the versions had also been altered at

502
the sarae tirae with the original, then would the
copy of the Samaritans, as far as it goes, the
ancient MSS. of the Septuagint, and the Com
mentaries upon the versions, with the citations
made by the Fathers, be sufficient to detect the
fraud. And, supposing, in the third place, that
there existed a confederacy to alter the original
Scriptures, the Versions, the Commentaries, and
the Citations of the Fathers, it would have been
impossible this could have been carried into effect,
without the knowledge both of the Mohararaedans
and of the heretical communities of Christians
which then existed. The hatred which the Arians
and others bore to the orthodox believers, would
surely never have passed over so infamous an
atterapt, had it ever been made. Besides, the
Mohararaedans themselves would have retained
copies of the unadulterated Scriptures, — of the
versions, some of which were in their own lan
guage, or in the cognate dialects, the Syriac and
Ethiopic, — and ofthe Commentaries and writings
of the Fathers, as well as of the accounts, which
would have been given by the Arians and others,
of this grossly iniquitous attempt. Not one syUa-
ble of which, however, has ever been mentioned
by them. But suppose, in the next place, it be aUowed,
that the Christians and Jews succeeded in destroy
ing all the genuine copies of the Scriptures,-^of
the translations, — of the Commentaries, and works

503
of the Fathers, in which the offensive passages
had been found cited. How are we, upon this
supposition, to account for the dexterity with
which this was done ? How could it have taken
place, without the knowledge of the Mohamme
dans, the Arians, and others, vvho were opposed
both to the orthodox Christians and to the Jews ?
How could the copies have been all called up,
which had been dispersed throughout Arabia,
Syria, Egypt, Abyssinia, Persia, Barbary, Greece,
Rome, England, France, Spain, Germany, and
other places ? And further, how could all these
countries have been supplied with the new and
altered copies, without the knowledge of the here
tical Christians, who lived every where among
them? — of the Mohammedans, who had inter
course with the Jews and Christians of Arabia
and Syria ; and who, soon after, became masters of
Syria, Egypt, Barbary, Greece, and Spain, in
which many heretical communities were found,
and in which every book of any credit on every
subject, had been placed in their several libraries ?
Some of the writings of the Arians have come
down to our times; we have histories written
by the Mohararaedans containing detailed ac
counts of the conquests of these several countries,
and of the destruction of some of their valuable
libraries: yet in no instance are we informed
either of the existence of any such genuine copy
ofthe Scriptures,— of any such general agreement

504
having ever taken placie, or having been acted
upon — nor of any general destruction either of
the Scriptures^ — the Versions, — tbe Commentaries,
or the other writings of the Fathers. ^
Again, upon the supposition of any such
agreement having taken place, which had been
followed up by a general destruction of the books,
which the Jews and Christians might have been
desirous should not be appealed to in after times,
is it not likely, that all the spurious gospels,
epistles, and other books purporting to be parts
of the ancient Scriptures, \yould have also pe
rished ? But these have aU, or nearly all, come
down to our times complete, and have been pub
lished for general reading.* Many ancient MSS.
of them have been preserved in our public libra
ries with great care, and are open to the in
spection of every man of letters. But, even in
these works, we find no intimation whatever,
either of the promise of another Prophet, nor any
allusion to such proraise or person as existing
in any other books. If it be replied, that these
have also been altered, we reply: It was never
in the power of the orthodox Christians to alter
them, as they never were in their hands in any
nurabers, but in those of their enemies only, who
never would have agreed to such a proposal ; but

* See Jones on the Canon of the New Testament.

.505
who would have immediately pubUshed it to the
world, had such proposal been made. Nor, is it
at all probable, that the general body of the
Christians would ever have thought of altering
those books, which had always been considered as
false and spurious by them.
But why, it might be asked, should the Jews,
of every part ofthe world, have concurred in cor
rupting their Scriptures for the purpose of resist
ing the claim of Mohararaed? If we except the
Jews of Arabia, nothing cah be raore probable,
than that they, as a people, had never so much as
heard of his claims. Why then should they be
supposed to have raade such sacrifices, as a gene
ral corruption ofthe Scriptures implies?* Besides,
the sect of the Karaites raust have arisen soon
after the tiraes of Mohararaed, who, it is most
likely, would have objected to the corruptions

* That the Jews have never been anxious to conceal the
fact, that some literal discrepancies have been discoverable in
their copies of the Scriptures, appears from the various read
ings found in the Masora,— those of the copies of Palestine
and Babylonia, which must have been published as early as
A. D. 800, and those of Ben Asher and Ben Naphtali, which
appeared about A. D. 1000. Maimonides in the twelfth cen
tury confessed, that some inaccuracies had crept into the text :
and the same was allowed by the Jews who corresponded with
Dr. Kennicott on the subject of his collations. But these are
of a very different description from the corruptions charged on
the text by the Mohammedans: they are nothing more than
¦what is visible in the copies of the Koran itself, and of every
other book which has come down from antiquity.

.506
made in the Scriptures on account of Mohammed,
had any such thing taken place : but no objectiqp
has been made by them, nor by any Jew of
ancient or modern times, although it is well
known, that some have been induced to receive
the creed of Mohammed.
The same argument wiU apply to the Christians
of every part of tbe world, excepting those in the
immediate neighbourhoods of Mecca and Medina.
For, at the time in which Moharamed raade his
claira, and at which it is affirmed, that the
Christians corrupted their Scriptures, the Christ
ians of Syria, Persia, Egypt, Hindustan, Bar
bary, Greece, Italy, France, Spain, Germany,
and England, had never heard of the existence
of such a person, and consequently, could have
had no motive whatsoever for engaging in an
enterprize of so much difficulty and danger, as
that of corrupting their copies of the Scripture
was. But, to return to the Jews, supposing they
had succeeded in destroying aU the genuine copies
of the Scriptures, translations, &c. which were in
their hands, how does it happen, that both their
translations (or Targums as they call them) and
Commentaries do, at this very day, contain raany
interpretations of the Scriptures directly opposed
to their present belief, as to the meaning of those
passages ? They refer, for example, many pas
sages to the Messiah, in common with the

507
Christians, which the Jews of modern times, in
terpret differently ; and which, it is most probable,
they would never have suffered to be continued,
had any general corruption taken place.
Let us now suppose, that this corruption of
the Scriptures took place at least in Arabia, in
order to oppose the claims of Mohammed ; and
then consider, what must have been the conse
quence. A person, according to the Mohamme
dans, gifted in every respect with the requisites
necessary for sustaining the office of a prophet,
gentle, chaste, forbearing, in earnest about
nothing but how he could advance the glory
of God, and promote the good of mankind,
makes a claim to prophecy, which he supports
by actual miracles. He appeals to the Scriptures
then in the hands of the Jews and Christians,
asserting, that not only his character, but even
his name, was to be found there. It should seem
that the Jews and Christians unanimously denied
the fact. The prophet then declares, that they
had altered the text of their copies. His fol
lowers assert the sarae, upon his authority. Let
us now suppose this aU to be true; viz. that
the Jews and Christians of Arabia did corrupt
their Scriptures, in order to oppose the claim of
Moharamed. It wUl be absurd to suppose, that
the Jews and Christians of other countries did
so, at that precise period, because, as we have
already remarked, they could not have known

508
that such a claim was made. Now, if the Jews
and Christians of Arabia bad succeeded in making
the corruption alluded to, that is, had taken out
the passage in which Mohammed's name occurred,
those of distant countries could not have done
so, having bad no motive whatever for such an
act. We have then in our hands, in the library
of this place, a manuscript of the Gospels and
Acts of the Apostles in both the Greek and
Latin languages, which was found in France,
and which was written before Mohammed had
been born.* There is another in London,-)* and
another at Rome,J each containing the whole or
the greatest part of the Bible, both of which were
also written before the birth of Mohararaed, and
were never in the hands of the Christians of Ara
bia. We have also translations made from others,
which must have been still older ; the translations
themselves having been made before the time
of Mohamraed's birth. We have coraraentaries
equally ancient, citations in the works of the
Fathers also preceding his tiraes. The copies
of the spurious gospels, &c. Yet in no one of
these does any such passage occur, nor even
the least intimation of it having ever existed.
If then the copies of the Gospels and other books,
found in the hands of those who objected to

* The Beza MS. t The Alexandrine.
X The Vatican MS. Walton. Prol. ix. §. 30—34.

509
Mohammed in Arabia, had been corrupted, the
passages appealed to by him would stiU have
existed in others, which would be found in coun
tries far removed from that. Had such corruption,
then, ever taken place, the Mohararaedans have
had abundant opportunity to raake out the proof.
For, in a very few years after this appeal was
raade, they took possession of some of the greatest
libraries then in existence:* but so far were
they from taking advantage of this circurastance,
in order to prove the truth of Moharamed's asser
tion, and the perfidy of their opponents, — in
stead of bringing to light and preserving these
precious copies of the Scriptures, and other books,
that they destroyed the collections entirely, assert
ing, that every thing opposing the Koran ought
to be destroyed, and every thing coinciding with
it was unnecessary. And the fact is, the only
collections of ancient books now to be found in
the world, are in the hands of the Christians:
the first followers of Mohammed having destroyed
aU the ancient books which feU in their way :
and it is extremely doubtful whether they have
a raanuscript in their possession, which can be
said to have been written 800 years ago.

* Namely, those of Alexandria and Caesarea. In the
former of these, there must have been ancient copies of the
Septuagint; and, in the latter, the great work of Origen
was seen by Jerome.

510
But, supposing the Mobarartiedans had over
looked the advantages which would have ac
crued to their cause, by preserving the ancient
copies of the Scriptures thus brought into
their hands, the raeans of doing so would
stiU be in their power, unless it can be shewn,
that the Christians and Jews, of other countries,
had afterwards altered their Scriptures, in order
to accoraraodate their friends in Arabia. The
ancient MSS. which are now in our hands, and
which preceded those tiraes, are open to the
inspection of Mohammed's followers. The an
cient versions, coraraentaries, citations of the
Fathers, and spurious Scriptures, are aU acces
sible to every raan of learning. And if it can
be shewn from a diligent collation of these,
that any such accommodation has ever taken
place, the argument can stUl be appUed in favour
of Mohamraed's assertion. It is remarkable
enough, however, that those who argue in favour
of this assertion, have never so rauch as appealed
to the authority of any ancient document in their
favour, either manuscript, version, commentary,
citation, history, or even spurious Jewish or
Christian Scripture. They never atterapt to
prove, or even hint at, a tirae wherein any such
general confederacy took place : and what is raore
strange, they never cite, in their arguments with
either Christians or Jews, any other books either
by name or allusion, than those which are now

511
in our hands. They object to no passage, which
can be adduced and explained in any way, so
as to favour Mohammed. To the coraraentaries
and translations of the Jews they have no ob
jection, whenever they can be construed as
throwing weight into their own side of the ques
tion : but to both, when this is not the case ;
because, say they, Mohammed has accused the
Jews of corruption, and because they objected
to the mission of Jesus : of this kind are all the
objections in the foregoing tract (p. 336, &c.)
Those, indeed, in which it is said, that the Christ
ians burnt or altered their Gospels, fabricating
four according to their own opinions, are un
worthy of consideration.
But, we may perhaps be allowed to ask, what
possible motive the Jews and Christians of Ara
bia could have had for objecting to Moharamed,
so as to have altered their Scriptures in order
to oppose him ? Taking it for granted, as above,
that Mohammed sustained a character worthy of
a prophet, and that he had been particularly
described in the predictions given in the Scrip
ture, let us enquire, in the first place, what could
have induced the Jews to have acted so incon
sistently. It has been said again and again by
the Mohammedans, that this was done from mo
tives similar to those which induced them to
reject' our Lord: an assumption which wiU not
hold, upon a moment's consideration of the case.

512
The Jews, as all allow, rejected our Lord, be
cause he appeared in a sphere of life too humble
to answer their expectations, as to the character
of the Messiah. That he appeared at the
proper tirae, they have allowed ; nor have they
ever denied the truth of the stateraents given of
his miracles. Their only objection has been, that
his character, and the meanness of his origin
were such, as to make it impossible that the pro
phecies could have been fulfiUed in his person.
But this could not have been objected to in the
case of Mohammed. He was descended of a noble
tribe in Arabia; and proved hiraself, in the event,
to be one of the most victorious generals the
world had ever seen. His companions con
quered the Holy Land, and had it in their power
to reinstate the Jews there in all their ancient
splendour and prosperity. The Jews could not,
therefore, have objected to Mohararaed on the
grounds on which they objected to Jesus; but,
it must have been from sorae other consideration :
and the principal one probably was, his not
having been descended through the line of Isaac,
as foretold in the Scriptures: — another, that
his character was not suitable to the dignity of
a prophet ; and another, his setting up a religion,
directly opposed to that sanctioned by Moses, and
the other Prophets. Tbe Jews, therefore, could
not have rejected Mohararaed from the worldly
motives, which manifestly actuated them in reject-

513
ing our Lord; when it was evidently in the power
of Mohammed, in the first instance, to have con
ferred the greatest privileges upon them ; and,
of his followers in the second, to have reinstated
them in the land of Canaan. Whatever then
was the degree of worldly-mindedness, under
which they laboured, in the case of our Lord, it
never could have been this, which subjected them
to that ruin and utter defeat, which has been
so often alluded to in the case of Mohararaed.
To say, therefore, as it has repeatedly been said,
by the Mirza and other Mohammedans, that the
Jews rejected Mohammed from the same motives
which actuated them in rejecting our Lord, is
inconsistent with the history of the fact, and,
therefore, inapplicable to the question before us.
Nor could the Christians of Arabia have re
jected Moharamed from mere worldly motives.
If they had found his character and name in their
Scriptures, the nature of the case is sufficient to
shew, that to bave acknowledged his mission
would have contributed, in every point of view,
to their worldly prosperity. The rejection of him,
we know, subjected them to most grievous pri
vations and trials, which are continued to this very
<lay, in all the countries in which they are subject
to the Mohammedans. AU this they underwent,
for the reasons, whatever those might have
been, which induced them at first to believe that
Mohammed was no prophet: and for the same,
Kk

514
they stiU continue to submit to the same diffi
culties. What, it might be asked, could possibly
have induced thera thus to act, in direct oppo
sition to their own worldly interests, and the
express declarations of the word of God, unless
we suppose they were impeUed by their con
science to do so ? But supposing that they acted,
in tbe first instance, from mistake, or to further
the views of sorae ambitious leader. How are
we now to account for their continuance in this
mistake, when those interests raust have ceased;
and when they must have learned frora other
Christians, that such predictions were stiU to be
found in the genuine copies of the Scripture?
Again, if the Jews and Christians of Arabia were
originally swayed by worldly motives in rejecting
Mohamraed's claim, stiU the Jews and Christians
of other countries could have had no such mo
tives : nor could they have been so wrought upon
as to alter their Scriptures, reject Mohararaed,
and persevere in what they must have known
to be error, for no assignable reason whatsoever.
It has often been urged indeed in the preced
ing tract, that if Mohammed's assertion had not
been true, he would hardly have acted so in
consistently as to have made it, when it was
in the power of so raany to prove its false
hood (p. 341, &c.) To this it raay be replied:
It can be shewn from the Koran itself, that both
the .Jews and Christians denied the truth of this

515
assertion : the consequence of which was, a new
revelation said to be given, in which both these
communities were charged with having corrupted
the Scriptures, followed up by a prohibition, that
none of the new converts to Islamism should
either read or copy them out hereafter. The
denial ofthe Jews and Christians was, therefore,
set at nought; and no Moslem was permitted
to enquire for himself, whether their assertion
was true or not. But how did the Moham
medans act, with respect to this question, when
they had made considerable conquests in coun
tries inhabited by the Christians? Was the en
quiry then made ? No ; the documents, as it has
already been remarked, necessary for the pro
secution of such enquiry, were all destroyed; and
the sword was appealed to as the safest arbiter
in such questions. Nothing can be more easy,
we will allow, than to say that Mohammed was
a prophet, — that otherwise the great Ruler of the
Universe would not have suffered him thus to
have imposed upon mankind, and, therefore, that
we ought to place implicit confidence in all that
he has said. This is indeed a summary way of
settling our question. It is our duty, however,
to examine first, and then deterraine : to ascertain
whether the circumstances of the case are such as
to demand our implicit confidence, and then to
act accordingly. In the present instance, there
is not a shadow of probability in the truth of
K K 2

516
Mohamraed's assertion ; and, therefore, it is our
duty entirely to reject it.
From what has been said it must appear, that
there is no good reason for supposing, that any
general corruption of the Scriptures took place
from the tiraes of the Babylonian captivity to those
of Mohammed ; because, nothing short of an
universal consent between the Jews, Christians,
and Samaritans, could have effected such an ob
ject : and because it is utterly irapossible that
such an universal consent could ever have taken
place : and further, that if the atterapt had been
made, it must have been known to the Mohamme
dans, and others, who had every raeans in their
power for discovering and divulging it. That any
corruption has taken place since the times of
Moharamed, has not been asserted; it will not
be necessary, therefore, to pursue the enquiry
through the subsequent centuries ending with the
present time.
But, as some among ourselves have asserted,
and others are still disposed to maintain, that there
is sorae ground for the assertions on which the
Mohararaedans found their objections : naraely,
that the Jews bave wilfully corrupted the Scrip
tures, with the view of weakening the testiraonies
relating to our Lord, it may not be amiss briefly
to consider, whether these assertions have any
foundation in truth or not.

517

SECTION 111.
The opinions of Dr. Kennicott and others, on the general
corruption ofthe Hebrew Scriptures examined. The tes
timony OF Capellus as to the versions. The principal
varieties discoverable in the manuscripts do not affect
the general declarations of the Scriptures on points
relating to religion.
It has been supposed, and strongly maintained
by some, that the Hebrew Scriptures have under
gone a wilful corruption by the Jews ; and that
this was carried into effect for the purpose of
opposing the ministry of our Lord. Others have
asserted, that although this corruption may not
have been undertaken for any sinister purpose,
yet, that it is so extensive and pernicious in its
nature, as to make it necessary to call in the aid
of the ancient versions, in order to correct the
original text ; and even to bave recourse to con
jecture, when the versions fail to elucidate certain
obscurities, with which we may accidentally meet.
The grounds, on which these opinions appear
to have been maintained, may be reduced to the
following. First : The assertions found in some
of the ancient Fathers of the Church. Secondly :
The discrepancies observable in certain passages
cited in the New Testament from the Old.
Thirdly : A probability, that the text followed by
some of the ancient translators differed con
siderably from that which we now have. And,
fourthly : The varieties of reading discoverable

518
in the Hebrew manuscripts themselves, when com
pared with one another, and with the Samaritan
copy of the Law.
It will not be necessary to dwell long on the
assertions of the ancient Fathers of the Church, in
the first place, because, unless it can be shewn,
that these were grounded on documents in their
hands, and adduced as facts, of which they had
certain knowledge, they can be treated only as
opinions, entitled to no particular deference on
account of their antiquity ; particularly, when
we know, that these Fathers had it not in their
power to consult the originals, in which it had
been presumed the corruptions were raade.
Many of their assertions lay claim to no
better a foundation, than that of the hatred raa-
nifested by the Jews to the Christian cause.
Of this kind are most of tbe objections of Justin
Martyr, Irenaeus, Tertullian, Eusebius of Cesarea,
Jacob of Edessa, Eusebius of Emessa, Ephrem
the Syrian, Epiphanius, Augustine, and Abulfa-
ragius, as cited by Dr. Kennicott.* Some of
them manifestly relate to the Greek text of the
Septuagint, and not to that of the Hebrew Bible.
Others involve the discrepancies discoverable in
the chronologies of the Hebrew and Greek texts,
which can by no means affect our general ques-

* Dissertatio Generali,s, appended to Dr. Kennicott's edition
of the Hebrew Bible, §. 75, &c.

519
tion, unless it can be shewn, that the period
mentioned in which the Messiah should appear,
had been involved in these presumed cor
ruptions; but this cannot be done. Tbe period
foretold by Jacob and Daniel for his advent, as
still extant in the Hebrew text, corresponds
exactly with that, in which our Lord appeared
in the flesh. However ill-disposed, therefore, the
Jews might have been to Christianity, in the days
of the Fathers of the Church, it is very certain
that they have not corrupted these passages, and
consequently that their surmises can be entitled
but to little respect.
The only Fathers, indeed, wbo appear to have
been qualified for making the necessary enquiry
on this head, were Origen and Jerome : but we
know of no proof made out by them, as to this
fact. Dr. Kennicott has, indeed, adduced Jerome
as bearing witness to this point ;* but the utmost
said by Jerome is, not that it appeared from
documents to which he bad access, that a wilful
corruption of the Scriptures had taken place ;
but, that, in one or two instances, some corrup
tion might have taken place. In like manner,
his objections to Aquila, Symmachus, and Theo
dotion, were, not that they had corrupted the
Hebrew Scriptures; but that they had made
such translations as were likely to obscure the
* Ibid. §. 84.

520
truth. Upon recurring to the fragraents of these
versions now reraaining, we find that this is the
case; and that they raust have been translated
frora a text raainly the sarae with that which we
now possess.
One of the assertions of Origen, indeed, has
been construed by Dr. Kennicott as decisive on
this question ; and as tending to shew, that the
Jews had wilfully corrupted a very reraarkable
passage in the prophecy of Isaiah (Chap. Ivin. 8.)
relating to the Messiah.* It is stated, that Origen,
in his disputes with the Jews, never cited any pas
sage which did not then exist in the Hebrew text.
This, however disputable it might be, we wiU
allow for the sake of argument. It is then said,
that he reduced the Jews to silence by citing the
passage rixO>] «? Oavarov, which is still to be found
in the Septuagint : and the conclusion is, that the
reading TViab )!3ii, which Dr. Kennicott thinks cor
responds with the Greek above cited, raust bave
then been the reading in the Hebrew text, instead
of id"? VJ3 as we now have it ; and, consequently,
that the Jews raust have wUfully corrupted the
passage. It appears, however, frora Dr. Kennicott's own
shewing, that Theodotion and Symmachus, had,
prior to the time of Origen, translated from a text
corresponding with that which we now have : nor

* Dissertatio Generalis, §. 69.

521
have we any reason for supposing, that the Chaldee
Targumist followed any other. It becomes pro
bable, therefore, that this suspected text actually
existed prior to the times of Origen.
Let us, in the next place, consider the grounds
upon which this conjecture of Dr. Kennicott rests.
It is assumed, in the first place, that this rendering
of the Septuagint must have been a literal trans
lation of PDKh yJ3 : notwithstanding the weU
known fact, that the translators of the Septuagint
do not follow the Hebrew text so literally, as to
be depended upon in criticisms of this kind. In
the next, supposing the true reading of the last
word in the sentence to have been mD, the
construction, to make this conjecture probable,
should have been mo '?^*, niD ly, or niD bv, as
the verb VJ3 is not found in construction with
the preposition b, except in the Hiphil conjuga
tion. And, in the third place, ID"? is not ne
cessarUy in the plural number " iUis," as he
has given it; but may be construed in the sin
gular. Let us enquire in the next place, whether the
rendering of the Seventy can be accounted for, on
the supposition, that they read the text as we now
have it. It is very well known, that they fre
quently make additions to their text, for which no
corresponding words are to be found in the origi
nal ; and tbese they may have supposed necessary
for filling up such eUipses of the original, as they

622
thought existed in it. This is, indeed, done by
all translators : but the Seventy seem to have
been less sparing than most others. In the
preceding context we have, D''''n V")ND "lIJJ ''^.
" For he was cut off from the land of the living."
Then foUows iDb :yJ3 "'/Oi? VK'SD, " for the trans
gression of my people, was there a stroke to hira,
or was his stroke." (Taking yj3 as it is pow
pointed; and yd>, as equivalent to h) the sense
will then be, as given in our authorized version,
" Was he stricken." The Greek translator,
as it has , been remarked by Schindler in his
Pentaglott Lexicon, has construed VJ3 in the pas
sive voice Puhal i?-??, hence the riyQri of the
Septuagint. If then we take ia*? as "h, the phrase
id"? V^} wiU be simUar to the Arabic <sj JUj, in
which the pronoun, with the preposition, raay be
considered as redundant. The translator might,
upon this supposition, have rendered the passage ;
" For his life was taken away from the earth ;
for the transgressions of ray people was he led
(to death)." Where the last words e« Oavarov
might be considered as added, with the view of
filling up the eUipse, in a manner corresponding
with the parallel passage in the preceding meraber,
" from the earth." There would be no difficulty
in shewing, that liberties much greater than this
have been taken by the Greek translator of this
prophecy, which can also be accounted for, with
out supposing the Hebrew text to have been cor-

523

rupted since his day. Besides, Origen might have
supposed, that the reading of the Septuagint gave
the true translation of the words id'? V^^j as we
now have them in the Hebrew text ; and to this,
the Jews with whom be disputed, might have
known no objection. Origen, therefore, might have
read the text as we now have it. And, as Sym
machus, Theodotion, and the Targumist, all read
it in the same way, it becomes extremely probable,
that no corruption whatever has taken place in
the passage. Dr. Kennicott's remark, therefore,
is of no weight.
Let us, in the second place, consider a few
of the passages found as citations in the New
Testament ; and which Dr. Kennicott and others
have urged, as conclusive on the question of the
Jews having wilfully corrupted the Scriptures.
One of the most remarkable passages adduced
by Dr. Kennicott, is Psalm xvi, 10, in which
he says (§ 17, 35, 64.) the whole force of the
arguments adduced by St. Peter and St. Paul
depends on the word ¦JT'DH Holy One, being read
in the singular, and not TiTon Holy Ones, or
Saints, in the plural number, as it now appears in
most of the MSS. and editions of the Hebrew
Bible. He takes it for granted, therefore, that
this must have been a wilful corruption, made
by the Jews with the view of eluding the force
of the Apostles' arguments. But it might be
asked, if this had been the case, how are we

524
to account for the word occurring in the singular
nuraber in 180 copies of the Hebrew Scriptures
which had been coUated by hira, either raanu
script or printed, as well as the Targura, the
Greek of the Septuagint, and in several editions of
the Talmud,* as he himself aUows ? Surely, if this
passage had been corrupted by the Jews, they
never would have perpetuated the true reading
in so many of their MSS., their Targum and
Talmud. There is, moreover, a very reraarkable
mistake made by Dr. Kennicott, in his criticism
on this verse. He has said, (§. 17.) "^Hoc taraen
certura est, vocera hanc non raodo saepius ira-
prirai, sed in oniniura editionum Masoretice ira-
pressarum textu revera exprirai in nuraero plurali,
"pTDn. &c." And, a little lower down, speaking
of the number of MSS. and editions in which
he found it in the singular number, he adds, " In
quorum textu, repugnante quidem Masora....
legimus "jliDn Sanctum tuum." Let us now turn
to the Masora on the passage. In the Basle edi-
o
tion it stands tbus in the text "j^T>Dn- And, in
the Masora, in the margin, we have this reraark
IT* ITIS i. e. " Jod C") is here redundant." Ac
cording to the Masora, therefore, the word ought
to be read in the singular "jT'Dn. and not "iiTOn-
The expressions, therefore, "oraniura editionura
Masoretice impressarum," and, " repugnante qui-
Ibid. §. 35.

525
dem Masora," must now stand for nothing. The
various readings discoverable here, have, raost
probably, arisen frora sorae careless copyist, and
certainly not from any intention in the Jews to
corrupt the Scriptures.
Another passage of importance is Zech. xii. 10.
which has been cited by St. John (Chap. xix. 37.
§. 43, 65, Sec.) " They shaU look on him whom
they pierced"— where the text, as generaUy re
ceived, has "hn on me, instead of r^x. But even
in this case, the citation of St. John is not incon
sistent with the text as we now have it; unless
it can be shewn, that it was the custom of the
Evangelists and Apostles to cite the Hebrew text
verbatim, as they found it in the Old Testaraent ;
which every one knows is not the case. Besides,
some of the best Commentators aUow, that the
text, as it now stands, is no less applicable to the
person of our Lord, and to the general sense
of St. John's citation, than it would be upon in
troducing another reading, corresponding raore
literally with the citation in question. There is
no good reason, therefore, for supposing that
the text has been corrupted since the days of
St. John.
But, if we take the other side of the question,
and suppose that the Jews have wilfully corrupted
it, how can we, on this supposition, account for
the other reading existing in a great nuraber of
Hebrew MSS. which Dr. Kennicott himself col-

526
lated ? If then we allow, that an error has acci
dentally crept into the text, which is the utmost
we can do, still that error is of no iraportance
whatsoever, as the passage still relates to our
Lord ; and, in a manner sufficiently near to answer
to the citation of the Evangelist.
Another passage cited by Dr. Kennicott (§. 64.)
is Gen. ii. 24. which, according to the citations
found in the New Testament, ought to have some
word corresponding to the expression oi ^vo,
which is found in the New Testaraent ; and pro
perly, as he says, in the Saraaritan Pentateuch.
Eichorn, however, has shewn, that the Samari
tan text has here been tampered with, the passage
introduced being contrary to the Hebrew idiora,
and therefore sufficient to indicate the quarter
from which it originally proceeded.* Any one
capable of reading the Hebrew text will instantly
perceive, that it is sufficiently definite without this
addition. And, as neither the writers of the New
Testament, nor the translators of the Septuagint,
have ever professed to give verbal translations
of the Hebrew, their object having been merely
to cite the sense, the words ot ^vo being found
either in the Septuagint or the New Testaraent,
cannot be considered as affording any proof, that
the Hebrew text ever contained words equivalent
to thera.

* See Koecheri, Nova Biblioth. Heb. Pars. II. Preface by
Eichorn.

527
Another passage noticed by Dr. Kennicott
(§. 66.) occurs in Jer. xxxi. 33. as cited Heb.
viii. 10. The force of his remark rests on the
word ^riria, which is rendered in the Septuagint by
Si^ovs ^0)0-0), and in the Epistle to tbe Hebrews by
Si^ovs. Dr. Kennicott thinks, that as Tina is in the
tense of the verb which the gramraarians usually
call the preterite, some corruption must have taken
place ; and he has actually cited a Rabbinical note
to shew, that this reading was a sufficient answer
to the Christians, who had taken the improper
liberty of construing the verb in the future. He
then proceeds to shew, that he had found Tinai in
twenty MSS. certissime futuro tempore. Now,
without stopping to make any remark on the value
of the additional 1 discovered by him, it may be
sufficient to say, that gramraarians have unani
mously aUowed the preterite tense, as they caU
it, to stand for a future, in prophetical declara
tions, as intimating the certainty of the thing
predicted. They have also supposed, that when a
verb in the future tense precedes, the foUowing
verbs must also be construed in the future, although
they should have the form of the preterite.* And,
in this case, such a verb does precede, viz. m3N.
Our own translators had accordingly translated
this word very properly in the future tense.

* Buxtorf Thes. Gram. p. 9*- Schroeder. Gram. Heb-
Reg. 46-

528
It is truly astonishing, that Dr. Kennicott should
have grounded his arguments on such trifling con
siderations as these.
The next passage we shaU notice, is one
occurring in (§. 67.) Amos ix. 12. as cited in The
Acts of the Apostles, chap. xv. 17. Here Dr.
Kennicott argues, that we should read not nnj*ty
urta, but ma ri''")Nty, although not so much as
one MS. is in his favour, while the Chaldee and
Syriac are manifestly against him. Starck* in
deed has said, that the Syriac MSS. read differ
ently, i. e. in support of Dr. Kennicott's emen
dation : but this is not true, as far as ray enquiries
have gone. If, however, the Prophet had raeant
to be understood by the last of these words, as
speaking of mankind in general, as the words
KaraXoLiroi twv av9pw7ru)v mentioned in The Acts
would imply, this would require the article to be
prefixed, tbus mxn nnxty, which is found in no
MS. whatever. But, as it bas already been re
marked, that verbal translations are not to be
expected, either in the citations of the New
Testament, or in the Septuagint, there is no good
reason for supposing, that any alteration has ever
taken place in this portion of the Hebrew -text.
There are, however, some other considerations,
wbich should be mentioned here. They are these;
If we adopt Dr. Kennicott's emendation, the

* In a note cited by Dr. Kennicott at the foot of the page.

599
Prophet will become guilty of a tautology, for
which, perhaps, no good reason can be given.
Let us, then, read the text, as he would have it :
" That they may possess the residue of mankind,
and of aU the heathen, &c." But this is not all,
the citation differs in other respects from tbe
Hebrew text, and agrees, for the most part, with
the Septuagint. St. Peter, therefore, may have
cited that text, as containing all that was necessary
for his purpose, which was, to declare the pur
poses of God with respect to the Gentiles. The
part contained in the prophecy relating to Edora,
had now ceased to interest the Jews, and, there
fore, it was not necessary that he should bring
it forward on this occasion. Had it fallen to
his lot to prove, that the Hebrew Scriptures had
undergone no corruption, he probably would
have cited the text in exact conforraity with the
prophecy, as we now have it. We raay, there
fore, disraiss Dr, Kennicott's reraark as of little
importance. Having- considered some of the most formi-
dable allegations of Dr. Kennicott, it may not be
necessary to go through tbe whole of his Dis
sertatio to shew, that no reUance can be placed
on the charge of wilful corruption, with which
he has charged the Jews. Should it be neces
sary, this can be done at some future time.
We proceed, therefore, thirdly, to notice the
varieties which are foUnd to exist between t!ie
Ll

530
ancient versions of the Scriptures, and the Hebrew
text, as we now have it.
Tbe raost learned and elaborate work, that
has appeared on this subject, is tbe Critica Sacra
of Capellus; a work, which cost its author the
labour of raore than thirty years. Upon the
opinion of Capellus, therefore, sorae stress may
be laid, as to the facts which had 'been the result
of his own enquiries. After a most minute in
vestigation of this subject, then, the following is
araong his conclusions. " Non minus ex ns, quae
supra disputata sunt, planum est id quod statim
initio monuiraus, et saspius toto opere inculcavi-
mus, plerasque omnes, quae observari et depre-
hendi in sacris libris possunt, varias lectiones,
levissimi esse ac pene nullius moraenti, ut parura
adraodura intersit, aut vero perinde oranino sit,
utrara sequaris, sive hanc sive iUara."* And again,
" Raro adraodura aut vix unquam sensus ex varia
lectione oritur vel nullus prorsus, vel falsus, vel
ineptus atque ridiculus, vel rectae fidei et bonis
moribus adversus atque contrarius."
The utraost raade out by CapeUus was, that
the translators appeared in several places to have
read a word differently, either with regard to the
vowels, — tbe consonants, — their position, — the
collocation of words in a sentence or the like;

Critica Sacra Capelli. edit. Scharfenburg. tom. II. p. 928-9-

531
which, in some instances, would cause a little
variety in the sense, construction, or pronuncia
tion : but in no case, does any difference ap
pear as to doctrine, predictions, or liistorical
facts. These appear the same, both in the ver
sions, and in the Hebrew copies, as we now have
them. The only difference discernible is, that
those which respect the Messiah are rauch raore
explicit and clear in the Hebrew copies, than they
are in the versions. Sorae of the versions made
by the Jews and others unfriendly to Christianity,
have, no doubt, wUfuUy obscured sorae of the de
clarations respecting the Messiah : but this affects
not our question. We profess not to gather our
religious knowledge frora thera. We only make
use of them to ascertain, whether they translated
from the Hebrew text as we now have it. Aquila,
Theodotion, and Symraachus, for example, bave
given in Isaiah vii. 14. ri veavis, the young woman,
instead of v TrapOevo^, the virgin, as given by the
Septuagint. Yet here we can have no doubt, that
both translated frora the word iiaby, as we now
have it in the Hebrew copies. This sort of errors,
therefore, does not affect our question.
The real discrepancies, however, appear to
be much fewer than Capellus has represented
them, as his editor Scharfenburg has ably shewn.
We need not, therefore, be at all disturbed on
their account. .
Let us, in the last place, notice the discte-
L L 2

532
pancies found to exist among the Hebrew manu
scripts themselves. After the laborious coHations
of Dr. Kennicott and De Rossi of all the Hebrew
MSS. of any note to which they had access — of
the several editions of the Hebrew Bible — the
citations found in the Talmud, the Coraraentaries,
and other writings of the Jews, it appeared, that
very few various readings of any importance
existed : and that those which did, affected no
point of doctrine, prediction, or historical fact
whatsoever. The far greater number consisted
in the addition or omission of the letters a, l, or ',
which seldom affect the sense : and never on any
iraportant point. Sorae arose from the Scribes
having mistaken one letter for another, similar
either in form or sound. But in no instance has
it appeared, that even these variations can be
ascribed to a vicious disposition on the part of
the copyists. The whole may be satisfactorily
accounted for, on the consideration of huraan
infirraity, from which nothing, with which man
has any thing to do, is entirely exempt. Sirai
lar varieties of reading, we know, exist in the
several copies of the Koran, yet no one has
thought of accusing the Koran, on this account,
of having undergone any wilful corruption.
That the Jews have given false glosses on the
Scripture is certainly true : but, as they can lay
claim to no exclusive knowledge of the meaning
of its context, we are at liberty to shew, that those

533
glosses are false whenever we raeet with thera.
The same may be done either by a Mohararaedan
or Hindoo, who has previously furnished hiraself
with the knowledge necessary for such enquiry.
But no one can assurae the position, that because
the Jews have been iniraical to Christianity or
Moharamedanism, they have therefore corrupted
the Scriptures : or, because they have given false
glosses on its meaning, we may therefore be
excused if we neglect to make out their real
meaning.

CHAP. III.
The usual definitions of miracles difficult of application
IN our aUESTION. ThE STATEMENTS OF THE SCRIPTURE, ON
this SUBJECT, THE SUREST CRITERIA BY WHICH ANY ONE MIGHT
BE KNOWN TO BE A TRUE PROPHET: NAMELY, THE PREDICTION
OF FUTURE EVENTS, IN SUPPORT OF DOCTRINES CONFORMABLE
WITH THOSE ALREADY REVEALED. MoHAMMED's CLAIM TRIED BY
THESE CRITERIA. SOME ST.ATEMENTS OF THE MoOLA CONSIDERED
AND REFUTED.
Having shewn, that the context of the Holy
Scriptures, as we now have them, may be relied
on, we proceed, in the third place to enquire,
what the intimations are, which they have given
of the character of a prophet, by which it may
certainly be known, that he bas come frora God.
Of the various definitions of rairacles and other

534
criteria, which have been laid down as distinctive
of the character of a prophet, the best are in
applicable to our question. The definition, which
lays it down, that a miracle is some act brought
about by the suspension of the usual laws loi
nature, appears to be inapplicable to our sub
ject: because, other questions will necessarily
arise, as to the persons who are to deterraine
when such suspension, &c. has really taken place.
But it is not necessary to our subject to intro
duce such a question at all ; because, I believe,
we can corae to a good conclusion without it.
The definition, in the second place, which lays
it down, that a miracle must be sorae act ex
ceeding the extent of huraan power, also appears
to be inapplicable to our question. For here
we are at loss to know, what is the rea,l extent of
huraan power. And, as our opponent seems to
lay so great a stress on the performances of raagi-
cians, as to make it extremely doubtful what is,
and what is not, a rairacle, we have thought it
both the shortest and safest way to avoid the
introduction of questions turning on these con
siderations, which can only have the effect of
puzzling the reader, and leaving the question,
at last, in as ranch raystery and darkness as
we found it.
The criteria then, by which it is our intention
to try the question before us, are those which
are to be found in the Scriptures themselves ;

535
which, if we are not much mistaken, we shall
find more certain and easy of application, than
any we can discover for ourselves.
They are these. I. Any one laying claim
to the office of a prophet, but unable to predict
future events, is a false prophet. II. Any one
making a prediction, which does not come to
pass, is also to be considered as a false pro
phet. And III. Any one making a prediction,
which comes to pass, but with the view of esta
blishing a religion, contrary to that wbich had
already been revealed, is also to be treated as
a deceiver. Tbe passages on which these rules are
founded, are the foUowing. First, as to pre
diction in general. Isai. xU. 22, "Let them bring
thera forth (i. e. their strong reasons, or proofs)
and shew us what shaU happen : let tbem shew
the former things, what they be, that we may
consider them, and know the latter end of thera;
or declare us things for to come. Shew the
things that are to come hereafter, that we raay
know that ye are gods : yea, do good, or do evil,
that we raay be disraayed, and behold it together.
Behold, ye are of nothing, and your work of
nought." St. Peter, upon this principle, says, 2 Pet. i.
19. "We have also a more sure word of pro
phecy ; whereunto ye do well that ye take heed,
as unto a light that shineth in a dark place."

536
And it should be observed, he looks upon this
as a much surer criterion of the truth of the
Christian religion, than tbe transfiguration of
our Lord, which he had witnessed on the holy
mount. In the second place, with respect to predic
tions which do not corae to pass. Deut. xvin. 23.
" When a prophet speaketh in the narae of the
Lord, if the thing foUow not, nor come to pass,
that is the thing which the Lord hath not spoken,
but the prophet hath spoken it presumptuously;
thou shalt not be afraid of bim."
In the third place, with respect to those which
actually come to pass, but which tend to oppose
a former revelation, we have Deut. xUi. 1, &c.
" If there arise among you a prophet, or a
dreamer of dreams, and giveth thee a sign or
a wonder. And the sign or the wonder come to
pass, whereof he spake unto thee, saying. Let
us go after other gods, which thou hast not
known, and let us serve them ; thou shalt not
hearken unto the words of that prophet, or
dreamer of dreams, &c. ... and that prophet, or
that dreamer .of dreams, shall be put to death :
because he hath spoken to turn you away from
tbe Lord your God, which brought you out of
the land of Egypt, and redeemed you out of the
house of bondage, to thrust thee out of the way
which the Lord thy God commanded thee to
walk in."

537
It appears from the first citation, that pre
dictions of future events may be expected from
a true prophet; and it is a fact, that under the
Old Testament, not only several of the Patriarchs,
but all the Prophets were possessed of this extra
ordinary gift. Our Lord too, and several of his
disciples, exercised it, in addition to the many
other miracles which they perforraed, with the
view of establishing a religion in every respect
conformable to the forraer revelation. Frora
what has been said, therefore, the character of
a true prophet also may be known. Let us pro
ceed in the next place, to try the claims of
Mohararaed according to these rules.
In the first place, then, Mohararaed never laid
claim to the power of foreteUing future events
at all : the few passages occurring in the Koran,
which his followers would have to be considered
as predictions, do not merit that character, as
it has been shewn at page 72, &c. According
to our first rule, therefore, he was not a prophet,
but a pretender.
In the second place, if we allow that he did
raake predictions (which in reality he did not)
yet, his religion is not only different frora that
revealed to the ancient Prophets, but confessedly
intended to oppose it. By our third rule, there
fore, he is no prophet.
In the third place, if we allow that he actually
performed miracles (of which, however, no ade-

538
quale proof can be adduced) yet, as be bas not
only opposed the law of God, as formerly re
vealed, but has made no prediction whatsoever,
he cannot be considered as any thing more than
a pretender. In order to evade the objection, however, that
Mohararaed taught a new religion, the arguments
mostly resorted to by tbe Mohammedans, are the
following: As men became more and more ad
vanced in huraan knowledge ; or, in other words,
as their intellectual capacities becarae fitted for
further coraraunications of the divine will, reve
lations were made, in some measure superseding
those which had gone before them. Thus, the
law of Moses, which was encumbered with nurae
rous rites and observances, was superseded by
the Gospel: and the Gospel, by the revelation
of the Koran : and, as the Koran reveals a reli
gion in every respect perfect, it wUl not be
superseded until the appearance of the last Iraam ;
who, with Jesus, wiU establish an universal reli
gion, which shall remain till tbe consummation
of aU things.
Unfortunatel}^ however, for this chain of ar
gument, the whole rests on a false assuraption;
nothing being raore certain than that the Gospel
did not supersede the Law.
It should ever be remerabered, that it was the
custom of the ancient Prophets to teach by sym
bolical representations : thug, Zedekiah made his

539
horns of iron,* Jereraiah his yoke,t and his linen
girdle.+ St. Paul teUs us, that the whole of the
ceremonial law of Moses was of this description,
intended to shadow forth things to come. || Now,
as we are expressly told by Daniel, that this
should come to an end at the death of the Mes
siah ; and, as he has also informed us, when that
event was to take place, there can be no doubt
that these types and shadows received their ac-
compUshment in that event. And St. Paul him
self has informed us, that there was no further
necessity for them.§ The appearance of Christ,
therefore, made it necessary that these should be
discontinued; which was nothing more than ful
filling another prediction which had declared, that
a new covenant should be made, differing in many
respects from that of the ceremonial law.1T But,
did this abrogate the law, in the sense of that
terra as used by the Mohararaedans? Certainly
not : for our Lord hiraself positively declared, that
he carae not to destroy, but to fulfil the Law ;
and further, that not a jot should pass from the
Law, till all should have been fulfilled.** The
Gospel of Christ, therefore, did not abrogate, but
fulfil the Law : for although sorae of its cereraonies

* 1 Kings xxii. 11. t Jer. xxviii. 10, &c.
+ Jer. xiii. 1. || Heb. ix. 10. x. 1.
§ Heb. X. 9, 18, &c. f Jer. xxxi. 31, 32.
** Matt. V. 17, 18.

540
were discontinued ; yet that which the Law had
principally in view, naraely, the glory of God,
and tbe salvation of raan, was now made more
intelligible than it had hitherto been, but
no less binding. The Gospel, consequently,
was not the abrogation, but the corapletion of
the Law : it having been originally given as
a guide to bring sinners to Christ, and now con
tinuing to act precisely for the same end ; thoqgh
not in the sarae way. The Law, therefore, is not
abrogated ; but is still in force, as far as the
nature of its fulfilraent, or completion in Christ,
will aUow.
But, with respect to Mohamraed's religion,
we would ask, did either the Law or the Gospel
give intimation of any such subsequent form of
rehgion ? We know of no such thing from the
Scriptures, as we now have thera : and it has
been shewn that they are to be relied upon. But
further, both Moses and our Lord have warned
us against such claims as those made by him.
St.- Paul too has said, that if even an angel from
heaven should preach a different Gospel, or, in
other words, inculcate a religion different from
that already revealed, he was to be considered
as accursed.* And, again, that though miracles
should be perforraed in support of such doctrine,
they ought to be considered as lying wonders,
and to be avoided as such.f And our Lord him-
* Gal. i. 8, 9, &c. t 2 Thess. ii. 8, &c.

.541
•self has said, that wonders such as were likely to
deceive even the elect of God, would be per
forraed : but that they ought not to be re
garded.* According to the Scripture, therefore, we had
no reason to expect another revelation, opposing
that already made, and laying claim to a higher
degree of perfection. The arguraents alluded to,
therefore, must stand for nothing, because they are
sanctioned by nothing better than the opinions of
faUible men; and fabricated for the purpose of
recommending that, which we have every reason
to beUeve is false.
As some reraarks bave been offered by the
Moola, on a passage cited from Deut. xviii. 15.
in page 277. it may be proper to notice them
here. The Moola there argues, that as Moham
med was descended from Ishraael, he raay, be
properly and exclusively considered as the prophet
there foretold, who should arise from among the
brethren of Isaac's posterity. This is ingenious
enough, but it is erroneous: for in Gen. xxi. 12.
it is expressly said, with the view of excluding
Ishraael ; " In Isaac sball thy seed be called."
And, again, in the book of Nurabers, ch. xxiv. 17.
" There shall come a star out of Jacob, and
a sceptre shall rise out of Israel." We are also
told, in other places, that the person thus pro-
raised should be of the house and lineage of
* Matt. xxiv. 24.

543
David, who was not a descendant of Ishmael ;
but of Isaac. This prophet was, therefore, to
arise frora among his brethren properly so called,
and not frora the stock of Ishmael.
Another consideration frequently urged by the
Mirza is, that our Lord's raission extended only
to the Jews; but this is a mistake: prophecy had
declared, that he should be for salvation to the
ends of the earth.* And we know, that he com
missioned his disciples to go and teach all nations.f
No reliance, therefore, can be placed on that
consideration. As to the Koran and other miracles so fre
quently urged in favour of Mohamraed's claira,
we answer : If we allow the Koran to be so far
iniraitable as to be rairaculous (which after all
is not true) still the miracle is of the wrong sort;
besides its miraculous character has been urged
in support of a religion, professedly opposing that
which we know to have come from God. These
asserted or supposed rairacles, therefore, are of
no use in our present enquiry.
But, with respect to the other rairacles as
cribed to Mohammed, they want all the requisites,
which, according to our principle, are necessary
to recommend them to our belief. No reUance,
therefore, can be placed on them.

* Isai. xlix. 6. Acts xiii. 47. Luke ii. 32.
t Matt, xxviii. I9.

543
The character of Mohammed too, has often
been urged with great seriousness : yet if we
allow him to have been a good and temperate
man, which, according to his historians, however,
is far from being the case, this will by no raeans
suffice to establish his claim as a prophet.
The miracles of his foUowers, as ofthe Iraaras,
for example (p. 343, &c.) have also been urged as
proofs of tbe truth of his religion. But as the
accounts of these miracles are ill-attested, as
already remarked; and, as we know that great
impositions of this kind have always been prac
tised in favour of false religions, and are so prac
tised, even in Europe itself, we can have no
difficulty whatever in rejecting thera.
The devotedness of the first followers of Mo
haramed, and of the Imaras in particular, have
also been urged as of great iraportance in this
question. But here we may reply: A similar
devotedness may be appealed to in support of
every impostor of any note that has ever yet
appeared. This, therefore, can avail nothing,
unless it can also be shewn from other consi
derations, that the faith they erabraced was the
true one.
Another argument has been grounded upon
certain predictions found in the Old Testament,
in which some mighty warrior seems to bave been
foretold. But unless we can ascertain from some
considerations independent of the warlike at-

544
chievements there raentioned, those predictions
raay just as weU be referred to Taraerlane or Nadir
Shah, as they can to Mohararaed. But, as we know
that nothing is raore common in the language
of Scripture, than to speak of the conquests to
be made by true religion in the hearts of raen,
as a mighty warfare, we need not be much per
plexed in interpreting such passages whenever
they occur. This perhaps wiU be sufficient reply
for all that has been said by the Mirza on these
points. The conveniency of Mohammedanisra has also
been urged as an arguraent in its favour (p. 3/9,
&c.) but this is no proof of its truth : and, as
polygaray, slavery, and many other things sanc
tioned by it, are not only inconvenient, but base
and tyrannical, and directly opposed to tbe decla
rations of God's word, if they prove any thing-,
it is, that Islamisra is an imposture.
The most famous passage cited from the Gos
pels in favour of Mohararaed is the proraise of
the paraclete. In John xiv. l6. (p. 326.) it is
said : " I will pray the Father, and he shall give
you another Comfoi'ter, that he raay abide with
you for ever." But here, the very next verse wUl
shew us, that this cannot possibly be applied to
Mohammed. " Even the spirit of truth, whom the
world cannot receive, because it seeth him not, nei
ther knoweth him: but ye know him ; for he dwell
eth with you, and shall be in you." Anci again.

545
in the 26th verse, " He shaU teach yOu all things,
and bring all things to your remembrance, what
soever I have said unto you."
Nothing can be more certain, than that Mo
hararaed could not have been meant by these
declarations. No one can suppose, that a person
to be born nearly 600 years afterwards, could be
said to be in and with the disciples, and to
bring to their remembrance the instructions which
they had received. But, should any doubt yet
remain on this point, the following passage from
the Acts (Chap. i. 4, 5.) Would clear aU up.
" And being assembled" (i. e. our Lord) "together
with them, commanded them" (the disciples) " that
they should not depart from Jerusalem, but wait
for the promise of the Father, which, saith he,
ye have heard of me. For John truly baptized
with water; but ye shall be baptized with the
Holy Ghost not many days hence." Again, at
the 4th verse of the next chapter it is said, " Th&/
loere all filled with the Holy Ghost, and began
to speak with other tongues, as the Spirit gave
them utterance."
That this cannot apply to Mohammed no one
can possibly doubt : and it is equally certain, that
these are correct and genuine readings of the
passages cited. The Mirza has said, indeed, that
the interpretations which the Christians have put
upon these passages are erroneous; because he
thinks no descent of the Holy Ghost can possibly
Mm

546
take place:* but this opinion has been formed
upon the principles of a false religion. The
Mirza himself too has allowed, that aU our know
ledge of religion must be derived frora revelation.
In this case, then, revelation is directly against
him : not to urge the improbability that even the
Koran inculcates the mystical tenets, upon which
his objection is grounded.
After what has been said, it will not be neces
sary to dweU on the consideration of Mohamraed's
character, in connection with the high office to
which he aspired. His followers may believe him
to have been a very good man. But, if we allow
this (which, however, the character given by his
historians forbids) stUl he possessed none of those
powers, which the Scripture has laid down as
necessary for a prophet. He taught a religion
not only differing frora that already revealed, but
opposed to it ; and this religion he established by
methods condemned by our Lord expressly, f and
by tbe practice of all the Prophets and Apostles.
If he performed rairacles at aU, which no one can
believe, from the consideration of the evidence by
which they have been urged, they wiU avail
nothing in our present question, as they raight
have been " lying wonders," like raany others
which are daily resorted to, for the purpose of
keeping up a systera of imposition. And, as to

' P. ,329-30. t Matth. xxvi. 52.

547
the Koran, the great and perraanent miracle, as it
has been terraed, it is a mere farrago of erroneous
accounts of the former Prophets ; detailing, in
many places, manifest absurdities, as Mr. Martyn
has shewn ; and is, in many others, inconsistent
with itself. That there is a smoothness in its
style very pleasing to the ear of an Arab, no
one wiU doubt ; but, even in this respect, it
is perhaps inferior to other books, which have
been written since its publication. But aUowing
the utmost, this will give it no higher a place
in the estimation of any inteUigent person, than
raay be clairaed for the works of Horaer, VirgU,
or any other writer of eralnence, as Mr. Martyn
has properly reraarked.
According to Doulatshab, no one has hitherto
been able to write any thing comparable to the
Shah naraab of Firdausi.* With ourselves, the
writings of Shakespeare stand unrivalled. Which
entitles them to rank high as poets, but can by no
means be construed as proving that they were
prophets. The Mirza will reply ; that they made
no claim to prophecy. Very true : stiU this wUl

* On the life of Firdausi ijSjc\Ja ii JoJuX* JjUlj yf]
i^b f,Xc fji j] ^_J^J'iJ J^ f^'^ j^J3j <^'^ J'i
C:,,.-)! iX\Aj Jj*-} ''ijtAXAJ- The learned are all of opinion,
that no such poet as Firdausi was has appeared during the
times of Islamism.
M M 2

548
not alter the state of the question. They are Only
poets at last. Had they raade a claim to prophecy,
they would then have been impostors : and such,
we have no hesitation in pronouncing, Mohararaed
was, with clairas infinitely inferior to theirs to
the title of poet.
As to what bas been urged in favour of Mo
hammed frora the prophecy of the Hebrew child,
(p. 302, &c.) we consider it as of too childish
a character to deserve a raoraent's consideration :
and cannot but express our pity for those, who
are corapeUed to have recourse to docuraents so
utterly unworthy of consideration or credit. — Hav
ing said thus much on the character of Mohararaed
and his clairas, we do not think it at all necessary
to reply to every particular advanced by the
Moola: we now proceed, therefore, to the next
division of our subject.

CHAP. IV
Man's general character as detailed in the Scriptures. The
provisions both temporal and spiritual provided for him
BY his Maker. Objections of the Mohammedans answered.
The testimony in favour of Mohammed faulty. The be
liever considered as God's adopted child." His covenant
OF GRACE in THE ATONEMENT OF THE REDEEMER. MAN's DUTY
to God and to his NEIGHBOUR. The doctrine of the resur
rection STATED. Some remarks on the whole.
Having laid down our principles of reasoning,
and deterrained by thera that the Scriptures, as

549
we now have them, are to be relied on in the
investigation of subjects of this nature, we now
come to the last division of the question before us,
which is to shew, what the real character of raan
is; and to point out those instructions which God
has given for his guidance to happiness.
We may remark, in the first place, that it is
not our intention to enter on the consideration of
the attributes of infinite power, wisdom, justice,
and mercy, as centering in the Deity; it is enough
for us to know, that he is powerful, wise, just,
and merciful : to what extent these may be seve
rally exerted, or how they may concur with, or
oppose, each other, has nothing to do with a ques
tion conversant solely on the character and re
quirements of man : which is indeed all that can
be necessary for the humble enquirer, as to the
nature of the revelation of his God. Of the
questions, therefore, grounded on tbese considera
tions, namely, predestination, election, reprobation,
and the like, we shaU take no notice; because they
are not at all likely to advance our enquiry; and
because they involve considerations of which we
possess no real knowledge, and but little in the
shape of probability.
To proceed then with our question. We find
in Scripture, that man is treated by his Maker as
a reasonable, accountable, and passible being.
Precepts are laid down to be observed by hira,
and rewards or punishments are promised or

550
threatened, just in proportion as he shall regard
or disregard thera. To what extent his power of
obedience will enable him to go, does not now
concern us ; but, that obedience and disobedience,
are in sorae raeasure placed within his own
power, both the Scriptures and experience de
clare ; and we contend for nothing further at
present. Man is, therefore, an accountable being. The
Scriptures also inforra us, that aU raen are sinners
in the estimation of the Almighty : that no man
has obeyed his Maker, or can obey hira, in
a way so perfect, as to entitle hira to the rewards
proraised in the Scripture. And for this, a reason
is given ; it is this : The nature of our first father
becarae so far iraplicated in sin and infirraity, in
consequence of his having transgressed the will of
his God, that aU his children, inheriting tbe sarae
nature frora him, have been unable to render
that perfect obedience which the just character of
God requires. The consequence of which is, that
it is in the power of no one to claim those rewards,
which God has proraised to the merits of such
obedience. It will be foreign to our purpose to enquire,
why God perraitted this state of things to exist :
that must be left to his inscrutable wisdora ; it is
enough for us to know, that Scripture declares
tbis to be the case : and that our own consciences
bear witness to the fact.

551
Man being thus situated then, with respect
to his Maker, the Scripture further declares, that
God himself has pointed out a way by which he
can have an assurance, that he shaU receive the
rewards which have been tbus promised. It
would be almost endless to cite all the passages, in
which intiraations are given as to this way of
salvation (for by that narae raay it be called). It
had been declared from the very highest antiquity,
that some great personage should be sent into tbe
world, by whom all mankind should be finally
blessed. The intimations, thus given, may be
considered as of two kinds, first, as verbal, and
secondly, as symbolical. The verbal intimations
have been termed prophecies ; and of tbese the
foUowing are some of the raost remarkable on
this subject : " The seed of tbe woman shall
bruise the serpent's head, but he shall bruise his
heel."* ''The sceptre shall not depart frora
Judah, nor a lawgiver from between his feet,
untU Shiloh come ; and to him shall the gather
ing of the people be."t "There shall come a Star
out of Jacob, and a Sceptre shall rise out of
Israel.". . ." Out of Jacob shall come he that shall
have dominion," &c.X " The Lord thy God will
raise up unto thee a Prophet from the midst of
thee, of thy brethren, like unto me ; unto him

* Gen. iii. 15. t Ibid. xlix. 10. J Numb. xxiv. 17, 1,().

553
ye shaU hearken."* "For unto us a child is
born, unto us a son is given ; and the government
shall be upon his shoulder : and his narae shaH be
caUed Wonderful, Counsellor, The mighty God,
The everlasting Father, the Prince of Peace.
Of the increase of his governraent and peace there
shall be no end." f "A virgin shaU be with
child, and bear a son, and shall call his narae
Immanuel.";}; "For he shaU grow up before hira
as a tender plant, and as a root out of a dry
ground,'' || &c. to the end. " Know therefore
and understand, that frora the going forth of
the commandment to restore and to'build Jerusa
lem, unto the Messiah the Prince shall be seven
weeks, &c  And after threescore and two
weeks shaU Messiah be cut off."§ In aU these
passages it is declared, that some great personage
should appear. In some the family is raentioned,
and in others his character, title, and the tiraes
in which he should come. These then, to which
many others might be added, are predictions of
the appearance of a person, by whora the Scrip
ture has also declared, that man should be so
far restored to the favour of his God, as to have
an assurance, that the rewards there promised
should be finally his.
The second sort of intimations given in the
* Deut. xviii. 15. t Isai. ix. 6, 7-
X Isai vii. 14. || Isai. liii. 2, &c.
§ Dan. ix. 25, 26.

553
Scriptures as to this great personage, are those
of symbols : that is, they are such as to represent
by some rite or ceremony something relating to
him. Of these mention is made in the passages
already cited, in which the sacrifice to be made
for sin is foretold.
Of these symbols then, the sacrifices offered
up, prior to the giving of the law and under it,
form the most prominent and important part : for,
by these it was declared, that the Messiah should
be cut off, not for himself, but for the sins of
the people. That Jesus of Nazareth was the
person thus foretold and prefigured, the Scriptures
also assure us : and that he became a sacrifice
for sin, that those who should believe should not
perish, but have everlasting life : which is the
great reward constantly presented to the believer.
Men are then exhorted~toj:epent, and to believe
in the efficacy of this atonement as the only means
appointed by God, whereby they can be saved.
And, it is at the same time declared, that those
who refuse to do so shall finally be condemned.
In one of the predictions already cited, it is
declared, that after the death of the Messiah, the
service of sacrifice should cease, because everiast
ing righteousness should now be brought into the
world by his meritorious sacrifice.* In the New
Testament the same thing is declared ; and, that
* Dan. ix. 27-

554
it is bv the exertion of faith alone, in the merits
of him wbo hath thus suffered for mankind, that
man can be brought into a state of acceptance
with bis Maker.
But this does by no means relax man's respon
sibUity. It has neither reduced nor diminished
any of his obligations, although it has instructed
him how to exercise them ; that is, by the obser
vance of ordinances less cumbrous than those
of ancient times, though manifestly established
for the sarae end. Under the ancient dispen
sation, man was accepted by faith in the merits
of the Messiah's sufferings, which were daily
presented to hira in the types and shadows of
aniraal sacrifices. Under the last dispensationj
he is accepted by faith in the sacrifice, of which
those were only embleras ; and hence he receives
the assurance, that he shall finally receive the
promises of God.
Under the first dispensation, certain precepts
were laid down, and raen were coraraanded to
obey them. Under the new dispensation, addi
tional precepts are laid down, which we are also
coraraanded to observe. Our obligations, there^^
fore, to practise holiness, and to follow every
good word and work, are rather , increased than
dirainished: and it is positively declared, that
without the holiness which these recomraend, no
man shall see the Lord. We, therefore, have no
reason to suppose, that men are allowed to be

555
unholy, because another has, by his merits, pur
chased their salvation. No, his blood was shed,
not to purchase indulgence for their crimes, but
the favour and approbation of God on their ser
vices. It wUl here be objected, perhaps, as it has been
by the Mirza (p. 420, &c.) and others, that it is
unreasonable and unjust to suppose, that the
atonement of one person can be accepted for
the sins of another; and, that it is inconsistent
with the character of the Deity, to inflict the
punishment due to the crimes of raen, on the
righteous person of Christ. We answer, what
has been declared to be the wisdom of God
in the Scripture, it is not our duty to call in
question.* Infinite wisdom raay have reasons, of
which we, as finite creatures, can have no ade
quate conception. Of his proceedings farther
than they have been revealed, we can have no
knowledge: but if it be found, that as far as
revealed they are such as to make us gainers
in the end, this should be matter for thankfulness
with us, and not for objection or complaint.
For the same reason, we dismiss all the Mirza's
arguments, which have no better a foundation
than the metaphysics of Persia, or the doctrines
of mysticism: because, metaphysics are inadrais-
sible when treating on questions of which tbey

* 1 Cor. i. 24, &c.

656
can take no cognizance. And, as to mysticism, as
its authority goes no farther than the reveries
of enthusiasm, it wiU be perfectly nugatory to
pay it the least attention on a question, in which
nothing short of revelation can be of any avail.
We may now notice a few objections to
our positions as stated in the preceding tract.
The Mirza has said (p. 413, &c.) speaking of
the circumstances of a servant and his master,
that although the master may have declared
that ruin shall follow upon transgression, it is not
withstanding in his power to pardon; and that,
unless he be cruel and tyrannic, he will pardon
upon repentance being tendered. We remark,
this objection would have considerable weight,
had we no other principles by which we could
arrive at the truth, than those which are to be
collected from the general practice of raankind.
But, the fact is, we are bound, in questions
of this nature, to think and act upon the prin
ciples detailed in God's word. And, according to
these, no one can or wiU be justified in his sight
either by raeans of his principles or his actions,
unless they be conformable to God's revealed
wiU. If then, the sinner tender his repentance
in the way which God has pointed out, it will
most certainly be accepted; but if he tender it
in any other, it will be of no avail. The ques
tion, therefore, wUl now be, whether the repent
ance tendered be such as God has declared he

557
will be willing to accept ; or, whether it be only
such as the sinner himself supposes to be cor
respondent to the nature of his offence. If, as
in the first case, it be conforraable with God's
revealed word, it will, of necessity, be accepted ;
but, if it be only such as the sinner hiraself sup
poses to be sufficient, then no one could possibly
object, should God, in his infinite wisdom, ad
judge it to be unworthy of acceptance. Now,
in this case, who is to be judge, God or man ?
If God is to be judge, then the requirements
of his word had better be consulted : because, it
is most likely that his decision will be given
in conformity with its declarations. And, its
declarations are, that man can be justified by
no other means, than those of repentance and
faith, as there taught. In this case, therefore,
repentance will imply, not only sorrow for sin,
and reparation to the uttermost of the sinner's
abUity; but also, the determination to lead a new
Ufe, followed up by the use of every means of
iraprovement which God himself has laid down.
Of such a repentance as this, then, any temporal
Lord, would be ready to accept, consisting as
it would of those requirements, which he himself
had suggested as the means of reconciUation ; and,
as these involve no impossibUity in their perform
ance, but are such as are best adapted to the
temporal happiness of man, they are both reason
able and right. But should the sinner tender no

558
other obedience, than that which his depraved
mind should suggest, (and in this case opinions
would vary with the dispositions of the mind)
then it is but reasonable and right, that such
repentance should not be accepted. And this is
the language of revelation : " Obedience is better
than sacrifice, and to hearken than the fat of
rams."* Repentance alone, therefore, is not sufficient to
justify a sinner in the sight of God. It is indeed
among the means, whereby he may obtain pardon;
but even then, it raust be conforraable to God's
word, and followed up by all its requireraents.
It is true, a suprerae Magistrate may have it
in his power (as observed by the Mirza, p. 417^
&c.) to forgive a ctilprit. But, if he should have
declared, that he will only forgive on certain con
ditions, it wiU be inconsistent in bim to afford
pardon on any other terras. And this is the case
in the revelation of God. He has declared that
he will shew mercy, and pardon the sinner fully ;
but he has at the same tirae declared, of what
kind the repentance is to be which sues for this
pardon. And, it is but reasonable to suppose,
that if the repentance be not such as he pre
scribes, he will reject it. — It wiU be dangerous,
therefore, to expect pardon on any other grounds ;
and extreraely absurd to sue for it in any other
* 1 Sam. XV. 22.

559
way, than that which God himself has prescribed.
The power of the Magistrate to do this or that,
has nothing to do with our question. It is our
business to determine what he has declared he
will do; and, the resuU of our enquiry is, that it
is not to be expected, that he will act incon
sistently wUh his own published declarations.
In page 421, it is asked: If the ancient pro
phets arrived at the same degree of dignity with
him who has been caUed the Word of God, how
is it that they did not severally becorae the atone
ments for the sins of those, to whom they had
been sent? The answer is obvious. They were
only sent as ministers, either to admonish those
to whom they had been sent of the wiU of God,
which had already been revealed, or to make
further revelations of it. And we are informed by
the express declaration of the Scripture, that
they testified of Jesus the Messiah, as the great
object of faith, by whom 'alone salvation was
to be obtained.*
On the other supposition, (ibid.) it is said,
that it will follow, that their services were of nO
avail. But this is not the case. Their services
were necessary, not only to the people of their
times, but to us also : their declarations and pre
dictions being of the greatest importance to the
behever at this day.

Acts iii. 24. and x.

560
In page 430, it is said, " AH this" (i. e. the
sacrifices under the Law) " might have been ob*
viated by one sentence, which the angel Gabriel
might have delivered, &c." Weanswer: How
ever this might have been done concerns not us
to know. Our question is not, as to what might
have been done, but, what has been done. If the
Almighty had thought proper, he might have
revealed his will in ways totally different from
those which he has chosen ; but as his will has
been revealed, it is our duty to enquire what that
is : and not to suggest what it might have been.
The next objection worth noticing occurs at
page 439, where it is affirmed, that as times like
those predicted in the ancient prophecies have
never yet been experienced, those prophecies can
not apply to the person of Jesus. This objection,
however, is ill founded. If indeed the prophecies
manifestly relating to the person of the Messiah,
could be shewn to be inapplicable to Jesus, the
objection would have weight : but to say, that
those things have not yet come to pass, which
have been foretold as consequents of the mission
of the Messiah, and that Jesus, therefore, is not
the Messiah, is as inconclusive, as can well be
imagined, unless it had also been shewn, that the
period for their accomplishment had also been
confined to that of his mission. But this is not
the case. It is the duty, therefore, of the believer
to wait patiently, till the Almighty himself shall
please to bring about that period.

.561
But there is another consideration which
must silence all such objections as this. The
Scriptures have declared that Jesus is the Messiah.
And upon these we may rely. It will therefore be
unnecessary to follow this train of reasoning any
farther. There is an objection, however, occur
ring at page 443, directed against the authenticity
of the New Testament itself, and which, there
fore, calls for particular consideration. It is to
this effect : The Jews, in the first place, have not
given their testimony in favour of the accounts
found in the New Testament: and, in the second.
the number of those who have is too small to
produce assurance as to their credibiUty.
With respect to the first of these objections.
We reply. It is not necessary that any account
should have the testimony of foes, as to its accu
racy, in order to make it credible. If, indeed,
those who oppose the credibility of any account,
advance authentic history to the contrary : that is,
history carrying with it all the marks of proba
bihty, then will such account become suspicious.
But if no such contrary account has been, or can
be, produced, no suspicion can be attached to the
original narrative on that score. This is enough
for our present purpose. The Jews, we know,
have produced no contrary accounts : and,
supposing they have said nothing favourable,
their silence cannot be construed as affecting
the truth of the statements in question. The
Nn

562
statements themselves, therefore, do not become
suspicious, because those who have been opposed
to their reception, have said nothing in their
favour. With regard to the second objection, as to
the nuraber of witnesses which can be adduced
in support of the statements found in the New
Testament, We answer: The nuraber is not large
we aUow ; but it will not hence foUow, that it is,
insufficient to insure confidence, as to the truth
of the stateraents there found. In the first place,
these accounts have never been contradicted by
Writers acquainted with the events to which
they relate, and who opposed theraselves to
those who advanced thera as true. No suspi
cion can attach to them, therefore, on account
of contrary testiraony. In the next place, they
relate to events, which are said to have taken
place in the eyes of the public ; and, conse
quently, in the presence of those who spared
no pains to ruin their credibility.
In the next place, the reception of them
proposed no worldly advantage to those who
recorded them, in the first instance, nor to those
who should believe them, in the second. In the
next place, those who recorded them were not
only exposed to persecution, labour, and poverty,
on account of them; but submitted to death, in
attestation of their truth.
And again, great numbers, who could not

563
have been mistaken, as to tbe facts to which
these narratives related, submitted to similar diffi
culties, pains and death : and of these, some were
men of education and learning.
There is another consideration, of great
weight, which is this : We know from their con
stant appeals to the Scripture, their orderly Ufe,
and the instructions which they have laid down
in their writings, that they were men who feared
God. As to their general conduct, they were neither
desirous of novelty nor vain-glory. In their dis
putes with the Jews they argued universally from
the Scriptures ; and we know of no instance, in
which they accepted either of wealth or homage
from their followers ; but in all they inculcated
tbe contrary, as constituting the character of the
true minister of Christ.
We are informed, in some instances, of pre
dictions having been made by them and their
followers, which actually came to pass : of mira
cles perforraed in the presence of both friends and
foes: but bad no such thing taken place, these
passages would have been cited as affording an ef
fectual answer to aH their pretensions. Yet have
neither their honesty nor their statements ever
been impugned by those who had the best means
in their power for doing so : and hence it was, that
their preaching gained ground, not only among
the Jews, but among tbe heathen throughout the
N N 2

564
Roman empire; and that many joined thera as
converts. We have, therefore, no reason to sus
pect their testiraony ; but, on the contrary, every
reason for beUeving it to be true.
There is another consideration, which may
properly be mentioned here, which is, the con
currence of the events in question with the
declarations of ancient prophecy.
We are inforraed by the Prophets, that a cer
tain person of the seed of Abrahara, of the line
of Isaac, and of the house of David, was to be
born at Bethlehera, at the precipe period of tirae
when the regal power should depart frora the
house of Judah ; and at a certain definite period
of tirae frora the return of the Jews frora Babylon;
and that his birth should be of a pure Virgin.
The time, place, and circumstances of the event
are, therefore, foretold by men acknowledged
by all to have been Prophets. The Evan
gelists inforra us, that such a person was born
at the tirae, the place, of the house of David, and
of the Virgin, ii) exact conforraity with these pre
dictions. That, at a certain period, he coraraenced
his rainistry, not with the view of setting up
a new systera of religion in opposition to the old ;
but by reforraing the opinions of the tiraes, as to
the true iraport of the religion which had already
been revealed : not with the view of destroying,
but of fulfilling it. He goes about healing the
sick, and suffering persecutions, just as it had

565
also been predicted. He performs rairacles and
makes predictions sufficient to shew, that he pos
sessed powers superior to those of man : and he
at last suffers death, iDoth in conforraity with
the declarations of prophecy, and for the very
end wbich they had assigned. After this he rises
from the dead, and appears openly to many; and,
on one occasion, to not fewer than five hundred,
many of whom afterwards shed their blood in
attestation of the truth of this event. And this
also took place according to prophecy. In the
next place, miraculous power is bestowed upon
the disciples, which also had been foretold : and
upon the testiraony of prophecy, as we have
already remarked, the disciples placed a greater
reUance than they did on the transfiguration which
they themselves had witnessed.
Now, it is in our power to examine the ac
curacy of these allegations. And upon examina
tion we find them to be well grounded and true.
The nature of the statements made by the disci
ples, therefore, is consistent with the claims which
they advanced, and with the grounds upon which
those claims had been made. Besides, if pro
phecy might be depended on ; and, if it be thus
definite as to the circurastances relating to Jesus,
we have every reason to believe, that such events,
as those related by the Evangelists and Apostles,
would take place at that particular tirae. And it
is a fact, that the Jews theraselves expected it, as
may be seen from their own writings.

566
The number of the Evangelists and Apostles,
therefore, is not to be objected to, accompanied
as their statements are with testimonies thus con
vincing; and which are sufficient to shew that
the hand of God was really engaged in the work.
One witness only, attended by circumstances such
as these, must coraraand the assent of every ra
tional person : and as we have every reason to
believe, that the numbers were large who wit
nessed the greater part of the events contained in
their narratives, the evidence in their favour is
worthy of all acceptation.
But how does the case stand with respect
to Mohammed. Of him prophecy knows nothing,
unless he be marked out as the antichrist, or as one
of those pretenders who should alraost deceive the
very elect. The religion recommended by Moses
and Jesus, he confessedly opposed, laying down
laws and precepts which they had reprobated.
In appealing to the prophets, his blunders are
those of ignorance: and, in charging the Scrip
tures with corruption he is guilty of palpable
falsehood. His conduct in war is that of a raan
of the world, bloody and avaricious. As to the
miracles related of him, they are either said to
have been performed in private, such, for example,
as his being saluted as a prophet by stocks and
stones when he was a child; or are false, such as
bis dividing the moon, causing the sun to stand
still, &c. which would have been recorded by

567
the Greeks and others, had any such things taken
place. Or, they were exerted for no adequate
purpose whatever; such, as tbe poisoned shoulder
of mutton speaking, which, after all, was sUent,
sufficiently long to suffer tbe prophet to be poi
soned,* and many others, which it would be
tedious to recount. Again, as to the number of
the witnesses to tbese miracles, they may gene
rally be reduced to one : Ali, for instance,
or Ayesha, or Hasan, or Hosein, who delivered
the account orally to some one, who delivered
to another in the same way: — and so, after many
generations, the account is committed to writing
by Kuleini or Bochari, or some other respectable
collector of the traditions. These then are copied
by a number of compilers who foUow; and then the
number calculated to produce assurance is cited as
worthy of all credit !
Another failure in these accounts is, the wit
nesses are aU parties concerned. Or rather, the
original witness is either the wife or the favourite
of the prophet, who receives the account in his
bed-chamber, and then, many years after the
prophet's death, mentions it to another, and so
on. The whole, therefore, from first to last, may
be a mere fabrication. Besides, these credible
accounts are very often found to oppose and
contradict one another in a very unmannerly way;

Annales Moslemici, Vol. I. p. 135.

568
and, to meet this difficulty, have certain rules been
devised, which have already been detaUed (p. 74.)
Another difficulty is, the contending sects
either deny or assent to these traditions, accord
ing to their own favourite opinions. The Sonnee,
for example, hold traditions relating to facts, &c.
which the Shiah positively deny, and vice versa.
And even the text of the Koran itself, rairaculous
and iniraitable as it is thought to be, is suspected
nevertheless by tbe Shiah of having undergone
certain corruptions, and to have lost certain por
tions,* in consequence of the perfidy of its first
collectors, who were opposed to the Shiah interest.
It should seem from this, that there can be nothing
very certain either in the Koran, or the traditions:
that the witnesses for both are neither nume
rous nor respectable; and that they want many
of those concurring circurastances, which are
indispensably necessary to make any account cre
dible. With respect to the Christian sects, the case is
quite different. They all hold the same docu
ments as the ground of their faith. They all
believe the facts stated therein upon the same
evidence. And, if we except the Roraan Catholics,

* In the sixth section of the Dabistan of Mohsin Fani, we
have a whole chapter of the Koran given, which some suppose
was denied a place in the book, because it had spoken too
respectfully of Ali and his house.

569
who appear to have lost almost all that distinguishes
Christianity from heathenism, they pay no regard
whatsoever to traditionary stories. The differ
ences found to prevaU among these sects, are just
what might be expected from the infirmity of
human nature: but, which can by no raeans be
construed as tending to irapugn the authenticity
of tbe common documents, on which their faith is
founded. Having noticed then the main objections to
our view of the Christian religion, we shall now
proceed with our account of its doctrines and
requirements. We have shewn that man is a rea
sonable and accountable creature; and that he
is to be saved by faith in the merits of Christ
alone. Now, that God has a right to assume any
position he may please with respect to his own
creatures, there can be no doubt. That he is
the Supreme Ruler of heaven and earth ; and
that he 'is judge of both the quick and dead,
he has declared in his word. To those, however,
who love and serve him, he has placed hiraself
in the predicaraent of a father; and them he has
represented as his children.
On his own part, he has laid down certain
precepts for their observance; and, upon com
pliance with these, he has proraised to bestow
every blessing both in tirae and eternity. On
their part, nothing less than obedience to the
utmost of their power, wUl be of any avail, as

570
to the acquireraent of these blessings : but, by
raeans of this, he has declared, that every,
blessing shall be obtained. Of the principles of
sufeeism, we find no intiraations whatever in the
Scriptures. Man is declared to be an account
able creature ; and, that in proportion to his
obedience here, he shall be blessed hereafter in
a better state of being. Those principles,, there
fore, it is our duty to reject, not only because
they are the principles of heathenisra ; but be
cause they are not to be found in the word of
God; and further, because they are repugnant
to its declarations.
The first article of this covenant, as it respects
man, is, that he acquiesce in all things proposed
by God for his beUef and acceptance : in other
words, that he take heed to all the statutes and
judgements of his Maker. These may all be
coraprehended in the two following: I. Thou
shalt love the Lord thy God with all thy heart.
And II. Thou shalt love thy neighbour as thyself.
Of these precepts then, the first respects our duty
towards God, the second that to our neighbour.
On the part of God, as it has already been
observed, every provision has been raade neces
sary for the instruction and support of raan. In
this point of view then, the provision which he
has raade for tbe soul, clairas the first con
sideration: and that consists in the gift of his
son Jesus Christ our Lord, to suffer for our

.571
transgressions, that we may appear before God
without spot or blemish. It is not for us to
enquire why God chose thus to save us from
the consequence of sin: it is enough for us
to know, that this is his wiU : it is then our
duty to acquiesce. By acquiescing in this gra
cious provision of our heavenly Father, we are
said to be justified in his sight: or, in other words,
to be considered as just persons, who have never
transgressed his holy laws. In our own natural
strength, we never could have effected such a
consummation as this : because, being guilty of
sin, we had no means of canceUing that in
his sight. To rely on repentance alone would
not be safe ; unless his word had assured us,
that this would be accepted: but it has no where
given any such assurance. We are, therefore,
esteemed just in the sight of God, solely by the
merits of our Lord Jesus Christ, for by him alone
we are provided with the atoneraent for our sins.
Being thus brought under the gracious hand
of our heavenly Father by the meritorious death
of our Redeemer, we are then placed in a situ
ation fitting us for the reception of those further
blessings, which God has prepared for them that
love him: and these are twofold. Spiritual and
temporal. Of these, the first and greatest is the
gift of God's Holy Spirit, whereby we are enabled
to practise that purity and holiness, wbich makes
us like unto him, and fit inhabitants either for

572
earth or for heaven. By this, we are enabled
to love God with all our hearts; and to such
a degree, as we could not before that gift was
bestowed. By tbis too, we are enabled to wait
with patience, with confidence, and with hope,
for all those blessings which God has prepared
for them that love him, beyond the grave. It is
by this also that we are enabled to bear tempta
tions without falling into sin ; and to suffer trials,
disappointments, sickness, and death, without im
patience or complaint.
How this is given, or what it is, as to par
ticulars, it concerns not us to know; it is enough
for us, that the word of God has declared that it
shall be sufficient for us. When thus provided
with the best means of knowing ourselves and
God, we have not only the strongest reasons,
but the power, to love hira as we ought to do.
His word now becoraes our delight, his will our
greatest pleasure, and to consider and love him as
our Father, our highest privilege.
With respect to the teraporal blessings which
it is declared in the Scriptures God has prepared
for them that love him, they are such as will be
sufficient and satisfactory. "The Lord is my
shepherd," says David, "I shall lack nothing.
He maketh me to lie down in green pastures :
he leadeth me beside the still waters. . . . Surely
goodness and mercy shall follow rae all the days
of my life; and I shaU dwell in the house of the

573
Lord for ever."* And our Lord, "I say unto
you. Take no thought for your life, what ye shall
eat, or what ye shaU drink; nor yet for your body,
what ye shall put on. Is not the life more than
meat, and the body than raiment? Behold the
fowls of the air: for they sow not; neither do
they reap, nor gather into barns: yet your hea
venly Father feedeth them. Are ye not rauch
better than they? . . . And why take ye thought
for raiment? Consider the lilies of the field, how
they grow ; they toU not, neither do they spin.
Ahd yet I say unto you. That Solomon in all
his glory was not arrayed like one of these.
Wherefore, if God so clothe the grass of the field,
which to-day is, and to-morrow is cast into the
oven, shall he not much more clothe you, O ye
of little faith? Therefore take no thought, say
ing. What shaU we eat? or. What shall we drink?
or. Wherewithal shaU we be clothed? For after
aU these things do the Gentiles seek, for your
heavenly Father knoweth that ye have need of
aU these things. But seek ye^rst the kingdom
of God, and his righteousness; and all these
things shall be added unto you."f
God has, therefore, declared in his word, that
he wiU provide aU things necessary for the spi
ritual and temporal support of those who love

* Psalm xxiii. t Matth. vi. 25, &e.

574
and serve him : and were it necessary, the testi
raony of aU ages raay be cited to shew, that he
has never been slack in fulfiUing these his pro
mises. His provisions, therefore, whether of
providence or grace, are complete in all their
parts : and thus he fulfils the office of a kind
and indulgent Parent. We have, therefore, every
reason to love him. But this wiU also include the
duty of obeying him. A continued and coraplete
obedience, therefore, is expected and enjoined.
Not absolutely perfect, indeed, that would be ira
possible; but so much so, as the nature of our
knowledge, abilities, and circumstances wiU adrait
of. As it is expected, in the case of a child and
parent among men, so it is in the case of the
believer and his heavenly Father. In the one,
it is not a service of constraint, but of affection.
In the other, the same holds good. The believer
has become an adopted child of his heavenly
Father, his service, therefore, is that of obedience
and love; and, should he faU through the mani
fold infirmities of his nature, he has an advocate
with his Father, Jesus Christ the righteous, and
he has been raade the propitiation for his sin.*
In this state of faith and obedience, he is so
assisted from above, that he is enabled to become
more and more perfect: or, in the words of Scrip
ture, he is so purged as to be enabled to bring
' 1 John ii. 1.

575
forth more fruits.* And thus from day to day,
does he becorae raore holy and raore happy,
until he is at last made fit to be a partaker of
the inheritance of the saints in liffht.
But the Scripture does not teach by precept
only. It also proposes exaraple for our iraitation.
In the lives of the saints of old, we are both
warned to avoid their failings, and exhorted to
follow their faith and piety. In the Ufe and death
of our Lord, it is most clearly laid down what
manner of men we ought to be in aU holy conver
sation and godUness: — how we should act in
circumstances of difficulty; and how we should
demean ourselves if possessed of wealth or power.
Not to render evil for evil, nor railing for rail
ing; but contrariwise blessing, and to commit our
cause to him who judgeth righteously. Thus is
the believer thoroughly furnished to every good
work ; and enabled, by the grace of God, to pre
sent his whole soul and body a reasonable and
livins: sacrifice to him. And the end of this is,
eternal life in the kingdom of heaven.
Another branch of our duty is, to love- our
neighbour as ourselves. When we have been
made children of the sarae Father, and that
Father is God, it is our duty to consider our
selves as brothers in Christ, "and every one
members one of another. " Having then gifts,"

John XV. 2.

576
as the Apostle Paul has said, " differing according
to the grace that is given to us, whether prophecy,
let us prophesy according to the proportion of
faith,"* &c. to the end.
But God does, in other respects, deal with
those who believe in hira, as a Father. " If they
break ray statutes," says he, " and keep not my
commandraents, then will I visit their trans
gression with the rod, and their iniquity with
stripes." f And again, in the Epistle to the
Hebrews, " Whora the Lord loveth he chasten-
eth, and scourgeth every son whom he receiveth.
If ye endure chastening, God dealeth with you
as with sons ; for what son is he whom the
father chasteneth not? But if ye be without
chastisement, whereof all are partakers, then are
ye bastards and not sons."|: In the Epistle to the
Corinthians we find, that chastiseraent of this
kind had actually been given ; for there the
Apostle says, in consequence of certain abuses
among the Christians, " For this cause many are
weak and sick among you, and many sleep," that
is, die.^ God, therefore, deals with those who
believe in him as with his own children, encou
raging them when obedient, and dealing out
stripes and castigation when they disregard him,
or rebel against his commandraents.

* Rom. xii. 5, &c. t Psalm Ixxxix. 31-2.
X Heb. xii. 6. &c. § 1 Cor. xi. SO.

577
Another important article taught in the Scrip
tures, is the resurrection of the body from the
grave. Of this many intiraations are given both
m the Old and New Testaraent. "After ray
skin worms destroy this body," says pious Job,
"yet in my flesh shaU I see God."* "I shall
be satisfied," says David, "when I awake with
thy likeness."f And Daniel, " Many of them that
sleep in the dust ofthe earth shall awake, sorae to
everlasting life, and some to shame and everlast
ing contempt. And they that be wise shall shine
as the brightness of the Arraaraent ; and they that
turn many to righteousness, as the stars for ever
and ever."! And Saint Paul, " The trumpet shall
sound, and the dead shall be raised incorruptible,
and we shaU be changed. For this corruptible
must put on incorruption, and this raortal raust
put on immortaUty. So when this corruptible
shall have put on incorruption, and this mortal
shall have put on immortality, then shall be
brought to pass the saying that is written. Death
is swallowed up in victory. "§
The same Apostle grounds the truth of this
doctrine upon the fact of Christ having risen from
the dead : for in the same chapter he says, " Now
if Christ be preached that he rose frora the dead,
how say some among you that there is no resur-

* Job xix. 26. t Ps. xvii. 15.
+ Dan. xii. 2, 3. § 1 Cor. xv. 52, &c.
Oo

578
rection of the dead ? But if there be no resur
rection of the dead, then is Christ not risen : and
if Christ be not risen, then is our preaching vain,
and your faith is also vain. Yea, and we are
found false witnesses of God; because we have
testified of God that he raised up Christ: whom
he raised not up, if so be that the dead rise not."*
Hence we may conclude, that the Scriptures do
raost clearly inculcate the doctrine of the resur
rection pf the dead : that is, that these bodies shall
hereafter be raised again frora the dust, and be
put in possession of everlasting life: that those
who have followed Christ in this life, shall like
him ascend to heaven in their own bodies, and
there shine as the brightness of the firmament
for ever and ever: and that those who have
refused to obey him, shall with the sarae bodies
go away into everlasting torment, shame, and
contempt. How this is to be brought about, it
concerns not us to know. That God is all-power
ful the creation of the world is sufficient to prove:
and, as he has declared in his word, that this
shall take place, there is no possible reason why
we should doubt of its actual fulfilraent. The
believer, therefore, who trusts in his Maker and
heavenly Father knows, that in his flesh he shall see
God : — that his body, which raay here have been
subject to difficulties, pains and distresses, shall

* 1 Cor. XV. 12, &c.

579
there live for ever; and enjoy the love and pre
sence of his Father, when this perishable system
of things shall have passed away like a watch
in the night : and, that with the company of the
redeemed of every people, nation, and language,
he shall be perraitted to sing his praise for ever
and ever.
Let us now make a few remarks on the sub
ject before us. We may ask, in the first place;
If God has so provided for the wants of raankind
in the Scriptures of the Old and New Testaraent,
what probabUity can there be, that he would raake
another revelation of his will, such as the Koran
is thought to be, in which no such provisions are
even hinted at ; but in which a nuraber of un
meaning ceremonies, such as praying with the
face towards Mecca, the pUgrimage, washings and
other cumbrous and unprofitable ceremonies, are
iraposed upon mankind ? What necessity could
there have been for sending a mere temporal
commander, such as Mohammed confessedly was,
in order to undo a system comprehending every
necessary requisite for the believer, and to sub
stitute for it a creed inconsistent with the prior
revealed wiU of God, and inadequate to the wants,
comforts and improvement of raan? But what
are we to think of such a system of religion
when we know, that it not only opposes the
declarations of the Scriptures ; but that the Scrip
tures have warned us from being deceived by any

580
thing of its description? — and when we are told,
that lying signs and wonders would be wrought
by some, Such as were likely to deceive even
God's best servants ? But this is not all, a system
of mysticism is also superadded, contradictory in
every point of view to the express declarations of
the Scriptures. The frail and sinful person of
man, whose thoughts from his very youth are
iniquity, and whose ways are false, is represented
as an integral part of the great Ruler of the
Universe, who, as the Scriptures inform us, is of
eyes too pure to behold iniquity ! This frail
vyorm is then advised to consider the works of
God which he sees arOund him, as the visions
of a waking dreara, — as the mere trifles set
up for his raoraentary arauseraent which shall
disappear at a tirae when the curtain of this
allusive exhibition shaU be coraraanded to fall ;
and when he, with all his impurities and foHies,
shaU again be taken back into that ocean of
holiness and of light, of which he may now be
considered as a drop. But God says : Man shall
Uve tor ever : and shall be happy or miserable
in a future state of being,just in proportion to
his obedience or disobedience tendered in this.
What then are we to think of a system like
this, manifestly opposed to the declarations of
God's word, and claiming no better an origin
than the philosophy of pagans ? What are we
to think of the Koran, which is appealed lo.

581
as affording the ground work of such a mystery
of iniquity as this manifestly is ? Of the blas
phemy of those who bave presumed to boast
of themselves as being the Gods of nature,
and then deluding their disciples with recitals of
lying wonders, which they have supposed them
selves able to perform?*
In the next place, what are we to think of
the character of its author ? A man whose main
object appears to have been ravage and warfare ;
and whose character is, in every respect, incon
sistent with that, which the Scriptures declare
must designate a Prophet? Whose miracles, as
they are reported by his followers, manifestly
stand in need of every requisite necessary to
recommend them to belief: and which, in many
instances, are palpably false. The book, wbich
he has left behind him for the instruction of his
followers, composed indeed in a style tolerably
smooth and fluent ; yet abounding with accounts
contradictory to those found in the Scriptures,
and in many instances perfectly childish ; which
the Shiah themselves beUeve to have been cor
rupted, but upon which they nevertheless have
the inconsistency to repose their faith. The true
copy, say they, is kept in the possession of the

* Nothing is more common than for a Soofee who suppose*
himself at the top of his profession, to make these assertions

582
reigning Imam.* But where is he? Reduced to
ashes in the grave, and his soul gone to its place.
But truth may be with the unseen Imam. And
where is he ? In the chambers of the grave, and
his soul consigned to a place, from which it can
never return. But truth may be with the tradi
tions. What are they ? The raere devices of
men, either leagued in the raystery of iniquity,
or led captive by the great eneray of man : — tales
trifling and contradictory, the last props of a vain
and tottering system, which wiU scarcely bear the
touch of trial.
Let him, then, who is desirous of knowing
the truth, hear the word of the Lord. In that
he wiU find truth, mercy, and peace, such as
will endure for ever ; and the path which leads
to holiness and happiness so clearly marked out,
that he who runs raay read. By that he wUl
learn, that the heavens declare the glory of the
Lord, and that the firmament sheweth forth his
handy-work; — that the law of the Lord is com
plete, converting the soul; that his testimonies
are sure and will endure for ever : that by them
is his servant taught; and that in keeping them
there is a great reward: — that they are more
precious than the finest gold, and sweeter than
honey, or the droppings of the honeycomb.f
Such are the declarations of the Alraighty re-

¦* P. 387. t Psalm xix.

583
specting the last and best of his works, man :
and happy is he who is blessed with the know
ledge and experience of their efficacy : yea, happy
is the people whose God is the Lord.
One declaration more of God's word we
shall notice, and then we shall conclude : and
this is one which should nerve the arm of every
BeUever. However sin, error, and sorrow, may
now prevaU in God's creation, — however the
powers of darkness may now delude the sons
of men, the day is in prospect when the speU
shaU be broken, the mystery be dissolved, and
the light and the truth shall shine forth to the
perfect day. " The knowledge of the glory of
the Lord," says the Prophet, " shall cover the
earth as the waters cover the sea : " * and then
shall aU know him from the least even to the
greatest. Then shaU his love, power, and
truth be triumphant ; and those sheep, which
our Lord teUs us shaU hereafter hear his voice, f
shall return to the great Shepherd and Bishop of
their souls ; and shall go in and out and shall find
abundant pasturage. Then shall the Idolater, the
Hindoo, the Mohammedan, and the Jew, fall
down before him, offer the tribute of sacrifice
and praise, and be made his children. Then
shall the wolf pasture with the lamb, and the
lion lie down with the kid, and a little child

Habakkuk ii. 14. t John x. l6.

584
shall lead them. The Lord shall hasten it in his
tirae. Having conducted the enquiry which we pro
posed, on principles calculated to ascertain the
truth, and given sorae account of the instructions
to be found in the Holy Scriptures, we now refer
the enquirer to them for further information on
this important subject, with the prayer, that God
would of his infinite mercy, lead bim to the know
ledge and experience of the truth, which the
Scripture has declared shall raake hira free, and
shall put him in possession of such a hope as
shall never end, untU the blessings of heaven
shall have begun in the kingdom of his Father.
Amen.

THE END.

Q
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