for all the Jewish Commentators agree, that Paran (whether occurring in the Law or elsewhere) and Mecca are the same place*. In the first book of the law, for instance, this may be seen in the section entitled (The life of Sarah, beginning Gen. xxiii. 1.) where the well of Zamzam is mentioned as being the residence of Ishmael t.

Again (Gen. xxi. 21.) 17. That is, "he took up his abode in the desert of Paran.” Now every one knows that Mecca was the residence of Ishmael. In the prophecy of Habakkuk too, who was one of the most illustrious of the Prophets, we have intimations, not only of the place, in which the Prophet who had been promised should reside, but of his character, which

אֱלוֹהַ מִתֵּימָן יָבוֹא וְקָדוֹשׁ מֵהַר־פָּארָן סֶלָה :are as follows That is, "God . כְּפָה שָׁמַיִם הוֹדוֹ וּתְהִלָּתוֹ מָלְאָה הָאָרֶץ:

T

shall come from the south, and the choice one from the desert of Paran: his excellency shall

That Paran must have been 500 miles at least north of Mecca has already been seen (p. 271.) It is certain that no Jewish Commentator whatever has said, that Mecca and Paran were one and the same place.

+ It is the constant belief of the Mohammedans, that the well called Zamzam which is within the enclosure of the temple at Mecca, is the same with that called Lahai-roi in Genesis, which, chap. xvi. 7. is said to have been in the wilderness on the way to Shur. And again, v. 14. between Kadesh and Bered, and chap. xxiv. 62. in the country south of Judea.. It is impossible, therefore, that it can be found at Mecca.

continually cover the heavens; and his praise shall fill the earth (Hab. iii. 3.).

SECTION V.

ON PASSAGES OCCURRING IN THE PROPHECY OF ISAIAH.

Or these passages one occurs, Chap. xxviii. v. 10-13. which is this: XÍN?

.c. to the end& , זֶעֶיר שָׁם זֶעִיר שָׁם: כִּי בְּלַעֲנִי שָׂפָה

That is, "This Prophet shall give precept after precept, measure after measure, here a little and there a little and this shall be in a language difficult to be understood; for in another tongue shall he speak to this people. His precept shall be easy to the contrite. But they have no desire to hear it. And since the word of God has been given to them, precept after precept, and measure after measure, here a little and there a little, they have turned away, and are cast down, and are depressed and broken, and have gone astray, and have been taken."

We affirm that the word pp here used occurs in no other book of the Scriptures. It is to be found, however, in that of Nahman, which is known among the Jews by the prophecy

* It is true this occurs in no other book as one word; and it is also true that it does not so occur in this: for it consists of three words; viz. p, and p which do separately occur in other books, though not in a construction similar to this.

of Hillel, and there said to relate to Mohammed, as we shall shew hereafter.

In the Shoreshím (D) a dictionary highly valued among the Jews, it is said, under the root mp (Kavah), that the meaning of php (Kavlakav) is this; the Prophets shall give precept after precept; and the same is said of 3* (Tsavlatsav).

Now, it is clear, that the properties here mentioned as belonging to the Prophet who had been promised, can apply to no one but Mohammed, who was the seal of Prophecy. The learned among the Jews say, that this passage relates to the appearing of some distinguished personage† ; and, at the same time affirm, that he must be descended from the Israelites, of which, however, they offer no proof: and, indeed, the context proves directly the contrary. Upon the whole then, the meaning of the above extract is obviously this, It will be the office of that Prophet to give precept after precept: in this case, therefore, one of the following explanations must be the true one. First, the Prophet here foretold will give his precepts posterior to those of the other Prophets; which can apply to none but to

The interpretation of the Shoreshim agrees sufficiently near with this.

+ I can find nothing of the kind in any Hebrew Commentary that I have seen.

him, who is the seal of Prophecy. Secondly, his precepts will be given successively; that is, all his precepts will not be delivered at once, as the Law of Moses was; but successively, day after day; which was the case with the Koran : for it was given in successive portions through the space of twenty years at least.

The word (Ze-ér) which occurs in the latter part of the 10th verse signifies little. And

(sham) means either there or then, referring either to time or place. The meaning of the passage then will be, one or other of the following. First, that the precepts and revelation of this Prophet be given partly in one place, and partly in another: or secondly, partly at one time, and partly at another. And such was the revelation of the last Prophet, given partly at Mecca and partly at Medina; or, partly when he was at Mecca, and partly when he was at Medina, happenning, as it did, at different times, and in different places.

The meaning of the next verse is particularly clear; for, the language of Mohammed, namely, the Arabic, is entirely different from the Hebrew, and much more difficult in its structure. Besides, it contains many variations of declension, &c. which are not to be found in the Hebrew; and hence it is, that the sense of any passage cannot be made out from the mere situation of a word; for it will be further necessary to understand the

conjugations of verbs, the syntax, and the art of rhetoric, before any one can be said properly to understand it.

As to the declaration, that the religion of the Prophet thus to be sent should be easy of performance, we can attest that no religion has yet been made known which can at all be compared with Islamism, for the facility of its requirements. For in what country soever the professors of it may be, they have it in their power to perform its several rites, without being restricted to any one place, or being encumbered with certain provisions, as the Jews were; for they could not perform their services, but in an appointed place in the Holy Land. Another advantage of Islamism is, that it requires but one pilgrimage to Mecca; and even this is not expected from all. But the pilgrimages of the Jews were required to be performed three times every year, without any respect to the ability or inability of persons to do sot. The devotions of Islamism too are appointed for such portions. of the day and night as do not interfere with the hours of labour or of rest. But the prayers of

* Deut. xvi. 16.

+ Vows and other offerings, it is certain, could be offered only in the Temple; but it was not absolutely binding upon all to keep the feast there. See Deut. xii. 21.

The Mohammedans are commanded to pray five times every day. 1. In the morning, according to some an hour,

to