the geographical limits of the latter countries are pointed out. Throughout the work many quotations from the Korán are introduced, as well as some from the Hebrew Scriptures; the latter generally corrupted. Glosses upon the Korán are frequent; and there are also some specimens of Muhammadan theological discussion, sufficiently grave and absurd. The object of the writer appears to be, to exalt the merits of Jerusalem as a place of prayer and pilgrimage; in pursuing which, he is sometimes obliged to evade and reconcile the superior claims of the Prophet's own cities he does this with some dexterity, and seems to have good reason for his preference. To establish the meritorious efficacy of gifts, offerings, and alms, in the Holy Abode, (more especially, as he hints, to readers and copiers of the Korán, pious men, and constant adorers in the sacred precincts,) he heaps up authorities with ludicrous accuracy. Not only are prayers herein offered multiplied many thousand times, and sure of acceptance, but the petitioner, by an especial privilege, receives the double of whatsoever he asks. Moreover, these prayers can be offered by deputy; and since the inhabitants of

the Holy City are nearer to Heaven than any of the rest of men, they are obviously the proper persons who ought to be selected by absent wealthy Musalmáns for that purpose. All this is amusing, but perhaps not entirely selfish. From many causes, much poverty and wretchedness exist in Eastern countries, and it is by a merciful counteraction that superstitious error should in any way alleviate the misery it creates.

The veneration paid to saints, relics, and holy spots, appears to have been superadded to the Muhammadan religion. The respect offered to the Kaaba was of a different nature, and appears to have been rather a perversion of that sacred and peculiar principle, which enjoined the Israëlites to pay due regard to the place which the Deity "had chosen to put his Name there." The corruptions of Christianity enter but very slightly into the original composition of the religion of Muhammad. Dr. C. Buchanan mentions a translation of the New Testament into Hebrew, by a Jew of Malabar, for the purpose of confuting Christianity, in which he denominates Christians "The Epicureans." This expression displays the leading idea of early Muhammadanism. To eat

of things common or unclean; to go in unto the uncircumcised, and also to eat with them; to destroy the distinction of meats; to violate the Tà vouμióμeva, appeared to the Arabians an unaccountable and perverse outrage against the barriers of pride, self-denial, and due propriety and dignity. It was by dexterously laying hold on this feeling at an opportune conjuncture, that Muhammad succeeded; and it was partially thus that the flattering nature of his pretensions absorbed the just incredulity of his countrymen. We must not imagine, however, that our author contents himself with a mere detail of uninteresting superstitions, traditions, and legends: he introduces many geographical and historical remarks, and curious anecdotes, bearing upon the subject of the Holy Land. This subject he appears, according to Muhammadan notions, to exhaust; and we may in short agree with him in his declaration, that he who reads this book will need no other (Muhammadan) guide in matters relating to the peculiarities of Syria and Palestine.

Many of the author's strange tales resemble the Talmudic legends, and were probably borrowed from a common source. Notices of various Kha

lífs, and other princes, of different dynasties, abound; several descriptions of renowned buildings are given; and there are a few poetical passages. Style, in a compilation of this description, cannot easily be traced. The author appears, however, to write more easily and fluently when he treats of some of the nice points of theological discussion, which require a dexterous use of apt and neat phraseology.

If the Translator may be permitted to express an opinion as to the value of the original work, he would be inclined to regard it as consisting in the two following particulars :-First, as containing many hints, which may ultimately become the germs of much interesting thought and discussion on Syro-Arabic antiquities and history; and consequently on the history, errors, divisions, and fortunes of the Jewish and Christian religions, of which Syria-Palestina was the cradle; on the early corruptions of Christianity in the East; on the brilliant exploits of the Crusaders, the extraordinary conquests of the Saracens, the rise of the Turkish power, and all the various vicissitudes affecting a region which has been the scene of events interesting to all mankind: and,

secondly, as displaying in a peculiar form most of the leading tenets and peculiar feelings of practical Muhammadanism. This is a subject which merits our attention. Islám, like Judaism and Christianity, possesses a definite founder and originator, not lost in cloudy traditional antiquity, but clearly presented in the full light of history, as claiming to be the authorised promulgator of a divine law. Probably one of the designs of Providence in permitting this arch-heresy to spring up and overwhelm the greater portion of the known world, was to confirm the truth by bringing falsehood into such a juxtaposition with it, as to enable us the more readily to contrast them. There is no truth, to which the mind assents, and in which it acquiesces with fuller satisfaction, than the conviction of the imposture of the Pseudo-prophet; and yet we are willing to receive the history of himself, and the statement of his doctrines, from his followers. Surely then the same principles which we rely upon, in proving that the one religion is false, may be equally relied upon if they should lead us to the conclusion that the other is true.* There is no

* Ὥσπερ τὸν χρυσὸν τὸν ἀκήρατον, αὐτὸν μὲν ἐπ ̓ ἑωυτοῦ