the old Arabian rites) at Mecca; and
the pilgrims complete their ceremonial with sacrifices, sometimes as
numerous and costly as those of King Solomon. Compare note, vol. iv. c.
xxiii. p. 96, and Forster's Mahometanism Unveiled, vol. i. p. 420. This
author quotes the questionable authority of Benjamin of Tudela, for the
sacrifice of a camel by the caliph at Bosra; but sacrifice undoubtedly
forms no part of the ordinary Mahometan ritual; nor will the sanctity of
the caliph, as the earthly representative of the prophet, bear any close
analogy to the priesthood of the Mosaic or Gentila religions.--M.]

[Footnote 102: Mahomet (Sale's Koran, c. 9, p. 153) reproaches the
Christians with taking their priests and monks for their lords, besides
God. Yet Maracci (Prodromus, part iii. p. 69, 70) excuses the worship,
especially of the pope, and quotes, from the Koran itself, the case of
Eblis, or Satan, who was cast from heaven for refusing to adore Adam.]

[Footnote 103: Koran, c. 5, p. 94, and Sale's note, which refers to
the authority of Jallaloddin and Al Beidawi. D'Herbelot declares,
that Mahomet condemned la vie religieuse; and that the first swarms of
fakirs, dervises, &c., did not appear till after the year 300 of the
Hegira, (Bibliot. Orient. p. 292, 718.)]

[Footnote 104: See the double prohibition, (Koran, c. 2, p. 25, c. 5,
p. 94;) the one in the style of a legislator, the other in that of a
fanatic. The public and private motives of Mahomet are investigated by
Prideaux (Life of Mahomet, p. 62-64) and Sale, (Preliminary Discourse,
p. 124.)]

[Footnote 105: The jealousy of Maracci (Prodromus, part iv. p. 33)
prompts him to enumerate the more liberal alms of the Catholics of Rome.
Fifteen great hospitals are open to many thousand patients and pilgrims;
fifteen hundred maidens are annually portioned; fifty-six charity
schools are founded for both sexes; one hundred and twenty
confraternities relieve the wants of their brethren, &c. The benevolence
of London is still more extensive; but I am afraid that much more is to
be ascribed to the humanity, than to the religion, of the people.]

The two articles of belief, and the four practical duties, of Islam, are
guarded by rewards and punishments; and the faith of the Mussulman
is devoutly fixed on the event of the judgment and the last day.
The prophet has not presumed to determine the moment of that awful
catastrophe, though he darkly announces the signs, both in heaven an