brothers.

An enthusiastic preacher mounts the rostrum, and delivers an allegorical discourse, with all the antic ridiculous arts of a mountebank, He generally harangues two hours, and omits nothing in his power to draw tears from the audience. The women play their parts, beating their breasts, crying and lamenting, to excite others to imitate their sorrow. And this is all the benefit reaped from outward marks of humble grief, which seldom works sincere and lasting conversions. Such passionate, religious, tender affections, seldom last longer than the sermon; and then give place to passions, desires, and follies of another nature, and pointing to very different objects.

The next feast is that of the sacrifice, which Abraham in intended to have made of his son. And here it is necessary to remark, that neither the Turkish or Persian Mahometans, nor indeed any of the followers of the false prophets will allow that Isaac was the eldest son of Abraham; but that he was born long after Ishmael, whose mother Hagar, say they, was the lawful wife of the ancient patriarch, Sarah being no more than a concubine. But notwithstanding all that, they treat Isaac with great honour and respect, he being one of the sons of good old Abraham. In memory of the sacrifice of Ishmael, (not Isaac, say they) wherever the Mahometan religion is professed, a vast number of people meet in the most public parts of the cities; if in Constantinople, the grand seignor puts himself at the head of the multitude, attended by all his great officers of state, and surrounded by his janizaries, or guards. Many eunuchs, richly dressed, walk behind him. The whole road, from the seraglio to the mosque of Mahomet, whither he intended to go, is lined with an incredible number of people; and the foreign ambassadors are suffered to accompany him as far as the door of the mosque, but not further, unless the sultan grants them his royal permission. They return back in the same manner, and this is repeated once every year, in memory of Abraham's carrying Ishmael to mount Moriah, for they will not a low that it was Isaac. They treat Isaac, however, with great respect, as indeed they do all the old testament saints, for they only consider the Mosaic and Christian dispensations as abolished in consequence of the wickedness of the people to whom they were given.

There have been several accusations brought against the speculative doctrines of Mahomet, the principal of which we shall now take notice of, and enquire whether they are true or false; and

would have it considered, that nothing ought to be imputed to him, besides what is found in the Alcoran.

And first, it has been asserted, and is confidently believed by many, that he has denied souls to women, and that they shall not have a place in his paradise. Let us consider this accusation with impartiality; were we to judge of Mahomet's belief of the future state of women, from the regard he had for them in his life, we would not only believe that he allotted them a paradise, but that he even assigned them the most beautiful places in it. It is true, there is a passage in the Alcoran, which seems to countenance the accusation, where it is said, "Women shall not be with them in paradise;" but it does not say, women shall not be in paradise at all. Most probably, the meaning of the words are, that as women had separate apartments among the Arabians, so they will have the same in heaven. This is altogether consistent with the rest of his notions, for his ideas of a heavenly state, were all formed upon corporeal things here below. This answer would be sufficient, did it rest only on conjecture; but what can be said against positive evidence; Mahomet expressly says in his Alcoran, chap.. xi. "Whoever shall believe and do good works, whether man or woman, shall enter into paradise." He says in several parts of the Alcoran, that men shall have most beautiful women, but he never insinuates that these women were to be created for the purpose; for as he allowed a general resurrection of the human race, so he grants they shall all have most glorious bodies, except unbelievers. As for the silly opinion, that women do not go to mosques, nothing can be more ridiculous; for their is a place allotted for them in all there places of worship, but where they cannot be seen by men, to preserve the purity of their hearts, and the sanctity of the place, and because many of our travellers never saw them, so they concluded that they are not admitted.

It has been asserted, that Mahomet ordered all his followers to visit his tomb at Mecca, once in their life time, otherwise they would not be admitted into paradise. This assertion is denied by all the best travellers whoever vet visited the east, for throughout all the Turkish dominions, there are not more pilgrims go to visit the tomb of Mahomet, than do to visit the church of Loretto in Italy. They cannot travel there except in caravans; and as the distance is sometimes near a thousand miles, so few, except those of a high rank, can go. Nay, it is often dangerous to travel, even in caravans, where there are not above two thousand men; for the wild Arabs,

although

although Mahometans themselves often lead them astray till they get them into the desert, and then they rob and plunder them.

The truth is, there are three sorts of people visit Mecca, first devotees, who go thither from motives of religion and these are generally such as have nothing else to do. Secondly, merchants who go there to sell, or exchange their goods, and although there is no doubt but these merchants worship at the tomb of the prophet, yet they have other objects in view, namely, riches, as the reward of their industry. Lastly, gentlemen, from many parts of the world, particularly from Europe, who travel into Arabia, not only to see this celebrated tomb, but likewise to mount Sinai, with many other curiosities.

The last thing we shall take notice of as imputed to Mahomet, is the doctrine of divine predestination in the most absolute sense of the word. That the Turks are predestinarians, cannot be denied, nay, it is acknowledged that they are the most obstinate fatalists in the world, and by trying a few legendarian tricks, they pretend to know what will happen to them. How far any Christian divines have carried the doctrine of absolute predestination is not our business at present to enquire into, it will naturally come in another part of this work. If some who have had the benefit of a liberal education, and the use of the sacred scripture, have raised this doctrine more high than what was warrantable, then we need not be surprised that men who never heard the sound of the gospel should do so. Hobbs, an Englishman carried it as high as the Mahometans do at present, if not higher: for he makes God the author of sin, by insisting that all men's actions, even the worst, are absolutely necessary, because the decree appointing them was absolute. Upon the whole, fatality is not a new doctrine, for it was embraced by the Greeks and Romans, and perhaps by the Arabians, among whom Mahomet was born.

We shall conclude our description of Mahometan festivals, with an account of some superstitions practised by the common people. The Indian Mahometans have a feast called Choubret, by Thevenot, which begins with fear and sorrow, and ends with hope and joy. On this day they commemorate the examination of the souls departed, by the good angels, who write down all the good actions they have done in this life, whilst the bad angels write all the bad ones. This they believe is perused by God, and for that reason are afraid, and say a few prayers, examine themselves, and give alms. But flattering themselvs that their accounts will be cleared and wrote down in the book of life, they

end the solemnity with illuminations and bonfires, treating and making presents to one another.

Besides the pilgrimage to Mecca, before-mentioned at large, the Mahometans have several others to the tombs of their saints, and those saints have each of them a proper legend. Now all these pilgrims are held in veneration, more or less, as the people stand affected in regard to such devotions. But nothing comes up to the respect paid to the pilgrims of Mecca: They are absolved from all sorts of crimes committed before; they even have leave to commit new ones: For says our author, "They cannot be put to death according to law, they are looked upon as incorruptible, irreproachable, and perfect saints in this world." Such fanatical opinions are not confined to Mahometans, we have seen examples of them in the last age, amongst pretended Christians; and they are means of leading the people, and keeping them in those dispositions. Some of these pilgrims, as we are told, wilfully put out their eyes, lest they should be prophaned by worldly objects, after the glorious sight of the holy places at Mecca. Even the children born in that devout voyage are reputed saints; and it is looked upon as so meritorious to contribute to stock the world with such elect, that the women are generally willing, and charitably offer themselves to the pilgrims to be their help-mates in that good deed.

We shall give our readers some notion of Maho metan saints, and of the honour paid to them by the example of Ali, the first martyr for the Persian faith. They paint him with a two pointed scymeter, and the face covered with a green veil, whereas other saints have a white one: Our author does not give any reason for this difference, he only says, the white veil is to shew that the glorious and wonderful features of a saint's face, are not to be conceived or painted. This veil has some affinity to the rays of glory about the heads of our saints, and still more to the nimbus, or cloud, which covered the heads of the ancient Heathen gods. A chief article of the Persian belief is, that Ali is the vicar of God. Some of their doctors have even raised him above the condition of human nature, and by their indiscreet devotion, given a sanction to this common saying; I do not believe that Ali is God, but I do not think he is far from being God. We shall make no odious comparisons; such mad expressions are deservedly censured by all judicious and truly devout persons, who have a right idea of the Supreme Being. Besides Ali, there are many other saints cotemporary with, or who lived after him; some of these are held in veneration with all Maho

metans,

The disciples and followers of Ali esteem the pilgrimage to the tomb of Fathme, or Fatime, as little inferior to that of Mecca. She was the daughter of Mouza-Calem, the seventh schismatical successor of Mahomet, in the opinion of the Turks. Without entering into an account of her pretended miracles, or of the devotion shewed in this pilgrimage, we shall only take notice, that one of the preliminaries of this ceremony, is to kiss thrice the threshold and silver grate of the monument. A molla attends there day and night, and directs the pilgrims to repeat word for word some prayers, in which she is called the lady and mitress of the soul and heart of the faithful, the guide of truth, a spotless virgin, &c. The tomb is enlightened with a great number of silver lamps, the devout Mahometans make their offerings in silver or other things, which are deposited in a trunk, and taken out from thence every Friday, to be distributed amongst the mollas; and the whole ends in a gratification to the priest, who introduced the pilgrim; and for the further sum of half a pistole, obtains an authentic attestation of his having performed that devotion, &c.

The whole Alcoran is read at the tombs of the saints, and of the dignified Mahometans, and mollas are hired to comply with this duty day and night. Something like it is done in other countries, but comparisons are odious, and often carried too far. We shall set before our readers other practices which Christians of all denominations will censure as superstitious. Besides the exact account kept of the number of letters in the Alcoran, no one is allowed to touch, without being purified; and for this reason, says Chardin, when persons, of a different religion, are to be sworn before judges, it is not done upon that book, in which the Persians find seventy thousand miracles; that is, as many as they reckon words in it.

They have also a great notion of astrology, charms, amulets, talismans, &c. making use to that purpose of the verses of the Alcoran, and of the Hadiths. This will not seem strange to those, who know that the Mahometan doctors believe the Alcoran to be a treasure of myteries hidden from men; and that No. 18

it contains innumerable secrets which are to be found out only by the different combinations of the words and letters of that precious book. Yet some more scrupulous, maintain those mysteries and secrets are not to be pried into; that the subtilities of the commentators are criminal; and that, at the coming of the last Imam, (by this expression they mean the last day) all their works will be condemned to be burnt, or thrown into the water, to shew those authors did not understand this book. Several ancient and modern comments on the bible deserve the same | fate.

Their superstition about eclipses is not so common as heretofore, yet that phænomenon still affects the common people, chiefly when accompanied, or followed, by particular events. This is grounded on the opinion of the Persian doctors, who, as Chardin informs us, hold that the privation of that light is a punishment inflicted by almighty God, who gives that commission to the angel Gabriel. However, that superstition is very much spread in the east: They believe likewise that what we call the shootings. of stars, are so many darts thrown by angels against the devils who are at that time endeavouring to get back into heaven, from which they have been expelled. It is, likewise asserted that the Turks, Persians, and Mahometans of the Indies, use blessings and other prayers, and superstitious ceremonies to protect their houses from the assaults of evil spirits. The author of the military state of the Ottoman empire said he had seen talismans and superstitious billets used in order to preserve the grand vizer's

tent.

66

They are also, as already hinted, superstitiously charitable to beasts. Ricaut says, "That they buy birds shut up in cages, in order to set them at liberty, that they buy bread to feed dogs who have no masters, and think it a less crime to refuse giving alms to a starving Christian, than to a dog wandering about the streets." A cruel and inhuman tenet, yet the too common effect of party spirit! We are also assured, that they have a kind of religious veneration for camels, and look upon it as a crime to overburden them. They are thus respected says the same author, because they are very common in the holy places of Arabia, and carry the Alcoran at the pilgrimage of Mecca. I have even taken notice, says he, that those who take care of that beast, use the froth, which comes out of its mouth after drinking, and devoutly rub their beards with it, saying at the same time, Hadgi-baba, O father pilgrim." The usefulness of the cows has made the Indians worship them; the same reason has influenced Mahomet 5 P

to

to propose the camel as an emblem of God's wisdom; and Solomon, in his Proverbs, sends us to the ant to learn wisdom.

Having said thus much concerning the religion of Mahomet, having treated of it both in a speculative and particular manner, we cannot close this article without attending to some things which we hope will be of service to the reader. We have seen some of the Heathen practices, we shall see more of them presently; we have attended to Christianity in its uncorrupted state, to Judaism both ancient and modern. We have seen the rise and progress of Popery, and we have beheld with concern, the present forlorn state of the Greek church. Indeed such a variety of subjects have presented themselves to our view, that we are lost in astonishment to behold the corruption of human nature. But painful as the task is, we must endeavour to go through with it.

The Mahometans are neither Heathens, Jews, nor Christians. They are not Heathens, because they do not worship images; nor Jews, because they reject the law of Moses; nor Christians, because they will not receive the gospel. What then shall we call them? The answer is obvious. They are objects of compassion, who, having been led astray by an artful impostor, still continue to believe his lies. Many opportunities have occurred to make the gospel known to them, but all such valuable intentions have been protracted for the following rea

sons.

First, the Jesuits who sought to make them converts to Popery instead of Christianity, carried along with them large cargoes of beads, images, and wafers, which the Mahometans despised. They told

the Jesuits that they abhorred image worship, and as for beads they were only play-things for children. They said their wafers were no gods, for there was but one God, and Mahomet was his prophet. The Jesuits told them, that unless they had their bodies oiled over in six different places before they died, they could not enter into the kingdom of heaven. To this the Mahometans replied, that if they were to be rubbed over with nasty oil, they must be bathed clean before they went into paradise. But leave your oil, your beads, and wafers and come and talk to us as rational creatures, then perhaps we may believe you. This, however, was what the Jesuits would, by no means comply with, and rather than forget the beads, and the oil, they contentedly returned home to their own country.

Secondly, the Christian merchants who have. traded into Turkey, and been well acquainted with the Mahometans, have been too much intent upon acquiring riches, ever to bring the people over to the belief of the Christian faith. A gentleman lately deceased, who resided many years in the Levant, told us on his death bed, that British consuls were restricted from meddling with any thing of a religious nature. There is no doubt but this is true, but then why should the truth be concealed? It is for fear of punishment? Then there is an end of all religion; for those who love temporal interest more than they do truth,. are not worthy of being the disciples of any religion whatever.

Upon the whole there can remain no doubt but God has appointed a time when these people will embrace the gospel, and fly into his temple as doves do into their windows, and for that happy period we wait with longing expectation.

found. At present, the people called Tartars are so numerous and divided into so many hordes, or tribes that there is no certainty to be had of every thing relating to them. Corpin says they acknowledge but one God, the Creator of all things, both visible and invisible, who rewards and punishes men according to their good or bad works in this world, but, continues he, they never pay him any act of Divine worship. Here, however, seems to be an error; for they have many images, and these they adorn in the most gaudy manner, with every thing the country can afford. They consider them as beings who are to protect them from all manner of harm, to be the guardians of their flocks, whom they offer up partly to them in sacrifice, and they likewise offer up to these idols, part of the first morsel they eat in the morning. They burn the bones of the beasts, which they offer in sacrifice, because they are not permitted to be broken, and when any stranger comes amongst them, they and their effects which they bring with them must pass between two fires in order to be purified. They are strictly enjoined not to put a knife into the fire, nor even to touch it with the knife, nor to cleave any wood near it with a hatchet. They also pay a particular respect to the whip with which they lash their horses, and before they drink, they take their cup or glass, and first pay their obedience to the fire, air, water, and the dead; turning themselves to the four corners of the earth. If the fire be the object of their devotion, their eyes are directed towards the south; if the air, towards the east; if the water, towards the west; and, to the north when they adore the dead. Every house has its guardian idol, and at the feet of their beds they place the skins of kids stuffed with wool, and a little image with its face towards the wives and daughters side, for their particular guard and protection. The side for the wife is on the east, and the husband's on the west, and under the wife's is placed the udder of a cow, which is a symbol, denoting that it is the woman's province to attend milking of cows. On the husband's is a mare's tail, denoting that it is the duty. of men to take care of the breed of horses.

The Mongalian Tartars acknowledge but one God, the author of life and death, yet hold it lawful to serve and adore him various ways. ManguChan, in Purchas, justified this plurality of worship, by comparing the Supreme Being to a hand, with a variety of fingers. The Tartars, according to Mark Paul, acknowledge a Supreme Being, who inhabits the heavens, and to him only make their devout addresses for those invaluable blessings, wisdom, health, &c. Their houshold god Natagay,

or Itogay, who has a wife and children, is the next object of their esteem and veneration. The former is placed at his left hand, and the latter before him. He is the guardian of their families, and presides over all the products of the earth. No one presumes to go to dinner till he and his whole family are first served. Their entertainment principally consists in having their mouths very plentifully greased, and the fragments of their repast are thrown out of doors, for the accommodation of some unknown spirits.

This is the sum and substance of what we find most remarkable in the account of our ancient travellers. We shall now consult the moderns. The Mongalian Tartars, Calmoucs, and others, according to them, have, properly speaking, no other God but their Dalai-Lama, which signifies, as we are informed, Universal Priest. This sovereign pontiff of all the Tartarian idolators, and whom they acknowledge as their God, resides towards the frontiers of China, near the city of Potala, in a convent, situate on the summit of an high mountain, the foot whereof is inhabited by above twenty thousand Lamas, who have their separate apartments round about the mountain, and, according to their respective quality and function, are planted nearer, or at a greater distance from their sovereign pontiff. The Dalai-Lama never concerns himself in the least about the temporal affairs; neither are they taken notice of by any of his Lamas, but are entirely left to the discretion of two Chans of the Calmoucs, who furnish him from time to time with whatever is requisite for the honourable support of himself and his whole houshold. This Dalai-Lama has been called Prester-John, without knowing precisely what countryman he was. The term Lama, in the Mongalian language, signifies priest; and that of Dala which in the same language implies vast extent has been translated into the language of the northern Indians, by Gehan, a term of the same signification. Thus Dalai-Lama, and Prester-John, are synonymous terms, and the meaning of them Universal Priest.

We have already mentioned, that the Dalai-Lama assumes the Deity, and is looked upon as immortal by all his admirers. Thus have we given the best account of this grand Lama, from the extracts of the missionary fathers quoted by Kircher; and the reader, by what follows, will be able to reccncile these two passages together. There to monarchs, one temporal and the other spiritual, at Lassa, which some say is the kingdom of Tanchuth, or Boratai, or Barantola. monarch is the grand Lama, who

The spiritual these idolaters worship