hundred and four volumes have been dictated by the Holy Spirit; and six legislators of transcendent brightness have announced to mankind the six successive revelations of various rites, but of one immutable religion. The authority and station of Adam, Noah, Abraham, Moses, Christ, and Mahomet, rise in just gradation above each other; but whosoever hates or rejects any one of the prophets is numbered with the infidels. The writings of the patriarchs were extant only in the apocryphal copies of the Greeks and Syrians: the conduct of Adam had not entitled him to the gratitude or respect of his children; the seven precepts of Noah were observed by an inferior and imperfect class of the proselytes of the synagogue; and the memory of Abraham was obscurely revered by the Sabians in his native land of Chaldæa: of the myriads of prophets, Moses and Christ alone lived and reigned; and the remnant of the inspired writings was comprised in the books of the Old and the New Testament. The miraculous story of Moses is consecrated and embellished in the Koran; and the captive Jews enjoy the secret revenge of imposing their own belief on the nations whose recent creeds they deride. For the author of Christianity, the Mahometans are taught by the prophet to entertain a high and mysterious reverence. "Verily, Christ Jesus, the son of Mary, is the apostle of God, and his word, which he conveyed unto Mary, and a Spirit proceeding from him; honorable in this world, and in the world to come, and one of those who approach near to the presence of God." The wonders of the genuine and apocryphal gospels are profusely heaped on his head; and the Latin church has not disdained to borrow from the Koran the immaculate conception of his virgin mother. Yet Jesus was a mere mortal; and, at the day of judgment, his testimony will serve to condemn both the Jews, who reject him as a prophet, and the Christians, who adore him as the Son of God. The malice of his enemies aspersed his reputation, and conspired against his life; but their intention only was guilty; a phantom or a criminal was substituted on the cross; and the innocent saint was translated to the seventh heaven. During six hundred years the gospel was the way of truth and salvation; but the Christians insensibly forgot both the laws and example of their founder; and Mahomet was instructed by the Gnostics to accuse the church, as well as the synagogue, of corrupting the integrity of the sacred text. The piety of Moses and of Christ rejoiced in the assurance of a future prophet, more illustrious than themselves: the evangelical promise of the Paraclete, or Holy Ghost, was prefigured in the name, and accomplished in the person, of Mahomet, the greatest and the last of the apostles of God.

Part IV.

The communication of ideas requires a similitude of thought and language: the discourse of a philosopher would vibrate without effect on the ear of a peasant; yet how minute is the distance of their understandings, if it be compared with the contact of an infinite and a finite mind, with the word of God expressed by the tongue or the pen of a mortal! The inspiration of the Hebrew prophets, of the apostles and evangelists of Christ, might not be incompatible with the exercise of their reason and memory; and the diversity of their genius is strongly marked in the style and composition of the books of the Old and New Testament. But Mahomet was content with a character, more humble, yet more sublime, of a simple editor; the substance of the Koran, according to himself or his disciples, is uncreated and eternal; subsisting in the essence of the Deity, and inscribed with a pen of light on the table of his everlasting decrees. A paper copy, in a volume of silk and gems, was brought down to the lowest heaven by the angel Gabriel, who, under the Jewish economy, had indeed been despatched on the most important errands; and this trusty messenger successively revealed the chapters and verses to the Arabian prophet. Instead of a perpetual and perfect measure of the divine will, the fragments of the Koran were produced at the discretion of Mahomet; each revelation is suited to the emergencies of his policy or passion; and all contradiction is removed by the saving maxim, that any text of Scripture is abrogated or modified by any subsequent passage. The word of God, and of the apostle, was diligently recorded by his disciples on palm-leaves and the shoulder- bones of mutton; and the pages, without order or connection, were cast into a domestic chest, in the custody of one of his wives. Two years after the death of Mahomet, the sacred volume was collected and published by his friend and successor Abubeker: the work was revised by the caliph Othman, in the thirtieth year of the Hegira; and the various editions of the Koran assert the same miraculous privilege of a uniform and incorruptible text. In the spirit of enthusiasm or vanity, the prophet rests the truth of his mission on the merit of his book; audaciously challenges both men and angels to imitate the beauties of a single page; and presumes to assert that God alone could dictate this incomparable performance. This argument is most powerfully addressed to a devout Arabian, whose mind is attuned to faith and