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 recommend 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 Scriptures. His style is, upon the whole, correct, though occasionally interspersed with Europeanisms, but it never makes the most distant approach 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: با تمام رسيد و انصرام انجاميد بعون عنايت ملك الوهاب مبحث این کتاب رباني ومذاكره اين خطاب حقاني بهمته وتوفيقه وكمال کرمه در هزار و ششصد و نه از تولد صاحب ما .c& حضرت مسیح "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 1609, 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 350 pages in duodecimo, written in a very careless and incorrect manner by some European. It bears the class mark of the Public Library Ll. 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 اقل المتحاجين الي رحمة الله الملك styles himself The most mean الغني احمد ابن زين العابدين العلوي of those who stand in need of the mercy of a bounteous God, Ahmed Ibn Zain Elábidín Elálooi," 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, "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. اللوامع الربانيه في رد الشبه النصرانيه The first argument combated by this writer is, an assertion on the part of Xavier, that Christians could not receive Mohammed because Christ had warned them of false prophets, who should here 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 particulars, as we have them over and over in the following tracts. فرستادن فارقلیطرا از جهت تعليم We then have نمودن او مردمانرا بانك مسيح فرزند انسانست چنانچه در زبور نیز واقعست و بعد ازین مذکور خواهد گردید That God sent the Paraclete in order to teach men, that the Messiah was the Son of Man, as it also occurs in the Psalms, and will be cited hereafter.* Our Author proceeds, "We have no difficulty in allowing, that false prophets appeared after the time of the Messiah, without affecting the reality میگویم که بعضي مردمان دروغ .of Mohammed's claim دعوي نبوت نموده اند مانند آمده كوي بعد از مسيح مسیلمه كذاب وغير ان وبعضي از مردمان گمراه کردند با خود بجهنم بردند و در مقابل بعضي از سور قرآن مجید مراتب بلاغت وفصاحت بعضي فارقلیط که در اقتصاي از عبارات دکیکه مانند الفيل ما الفيل وما ادريك ما الفيل له ذنب وثيل وخرطوم طویل وغیر این آورده اند * The passage pointed out at page 331, of the controversies. '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 company. 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 elephant, what is the elephant? Why should I tell thee what the elephant is? he has a flaccid tail and a long trunk."* وانچه در فصل چهل (و) دویم : The Author adds انجيل مرقس ونهاد و هشتم هشتاد و هفتم متي وهفتاد وپنجم لوقا ودر بعضي از فصول انجيل يوحنا واقعست که مسیح بعد از سوال نمودن بعضي از شاگردانش مانند بطرس ويعقوب ويوحنا واندراوس از کیفیت حال در جواب ایشان فرمود که نظر نمایید که بسیار آیندگان بوده باشند که دعوي مسيح بودن نموده جمیع را کمراه نمایند پس باید که اخبار جنك وحرب نموده مضطرب As to ، نکردید منافات با نبوت محمد صلي ندارد . 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. 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 hear of wars and battles be not disye therefore turbed." This by no means militates against the claim made by Mohammed.' The writer next proceeds to shew, that some mention of Mohammed is to be found in the ذکر نمانیم بواسطه شما شهادت تورايت را نبوت (بنبوت) محمد صلي الله عليه واله وسلم پس بدانید و اگاه باشید که واقعست در انجا جا النور من جبل طور سينا واضأ لنا من جبل ساعير واستعلمن (واستعلن) علينا جبل فاران چه معلومست که جاء النور من جبل من طور سينا اشارتست بوحي الهي بحضرت موسي که از کوه جبل من طور سينا واقع شده است و قوله اضا لنا ساعر اشارت بوحي الهيت بحضرت مسیح در کوه ساعر وساعر اشارتست از زمین خلیل جلیل) که مسیح ساکن قریه از آن که او را ناصره میگفتند بود و ازین جهت امتنان (امتان) مسیح را نصاری کویند و اما قوله واستملن (استعلن) جبل فاران اشارت بوحي الهيت بحضرت محمد علينا من مصطفي صلي الله عليه واله در کوه فاران وان کوهست در حوالي مکه مشرفه که میانه مکه و آن مسافت يومينست |