at Medina by the hands of Mahomet. The Mahometans
have uniformly withstood the temptation of reducing the object of their
faith and devotion to a level with the senses and imagination of man. "I
believe in one God, and Mahomet the apostle of God," is the simple and
invariable profession of Islam. The intellectual image of the Deity has
never been degraded by any visible idol; the honors of the prophet have
never transgressed the measure of human virtue; and his living precepts
have restrained the gratitude of his disciples within the bounds of
reason and religion. The votaries of Ali have, indeed, consecrated
the memory of their hero, his wife, and his children; and some of the
Persian doctors pretend that the divine essence was incarnate in the
person of the Imams; but their superstition is universally condemned
by the Sonnites; and their impiety has afforded a seasonable warning
against the worship of saints and martyrs. The metaphysical questions on
the attributes of God, and the liberty of man, have been agitated in the
schools of the Mahometans, as well as in those of the Christians; but
among the former they have never engaged the passions of the people,
or disturbed the tranquillity of the state. The cause of this important
difference may be found in the separation or union of the regal
and sacerdotal characters. It was the interest of the caliphs, the
successors of the prophet and commanders of the faithful, to repress
and discourage all religious innovations: the order, the discipline,
the temporal and spiritual ambition of the clergy, are unknown to the
Moslems; and the sages of the law are the guides of their conscience and
the oracles of their faith. From the Atlantic to the Ganges, the Koran
is acknowledged as the fundamental code, not only of theology, but
of civil and criminal jurisprudence; and the laws which regulate the
actions and the property of mankind are guarded by the infallible and
immutable sanction of the will of God. This religious servitude is
attended with some practical disadvantage; the illiterate legislator had
been often misled by his own prejudices and those of his country; and
the institutions of the Arabian desert may be ill adapted to the wealth
and numbers of Ispahan and Constantinople. On these occasions, the
Cadhi respectfully places on his head the holy volume, and substitutes a
dexterous interpretation more apposite to the principles of equity, and
the manners and policy of the