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 مسیح 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

آمده

میگویم که بعضي مردمان دروغ of Mohammed's claim دعوي نبوت نموده اند مانند كوي بعد از مسیح مسیلمہ کذاب وغير ان وبعضي از مردمان گمراه کردند با خود بجهنم بردند و در مقابل بعضي از سور قرآن مجيد فارقلیط که در اقتصاي مراتب بلاغت وفصاحت بعضي از عبارات دکیکه مانند الفيل ما الفيل وما ادريك ما الفيل له ذنب وثيل وخرطوم طويل وغير این آورده اند

* The passage pointed out at page 331, of the contro

versies.

'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 وهفتم) 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 كه 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

ye

many.

When

hear of wars and battles be not distherefore 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

يا محشر النصاري اگر میل آن دارید که Pentaleuch ذکر نمانیم بواسطه شما شهادت توراية 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 من جبل فاران چه معلومست که جاء النور من

جبل

که از کوه

جبل من

طور سينا اشارتست بوحي الهي بحضرت موسي طور سینا 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

علينا

من

(امتان) مسیح را نصاري كويند و اما قوله واستملن (استعلن) جبل فاران اشارت بوحي الهيت بحضرت محمد مصطفي صلي الله عليه واله در کوه فاران وان کوهست در حوالي مکه مشرفه که میانه مکه و آن مسافت يومينست

و ظاهر است که ابراهیم اسمعیل را ساکن مکه کردانید If it be the وحضرت فارقلیط از نسل ایشانست .

wish of you Christians, that I should cite the Pentateuch in proof of the mission of Mohammed, observe and bear in mind what has been said in the passage; "A light came from Mount Sinai, and it shone upon us from Mount Seir, and it was revealed to us from Mount Paran." For it is well

known that the passage, "A light came from

Mount Sinai," alludes to the revelation received by Moses on Mount Sinai: and, that the passage, "It shone upon us from Mount Seir," alludes to the revelation received by the Messiah from Mount Seir; for by Seir is meant Galilee, in a village of which, called Nazareth, the Messiah dwelt, whence his followers have been called Nazarenes. As to the passage, "It was revealed to us from Mount Paran," the meaning is, the revelation of Mohammed received on Mount Paran, which is a mountain in the neighbourhood of Mecca, between which and Mecca there is a journey of two days. It is also well known, that Abraham made Mecca the residence of Ishmael, and that Mohammed is descended from him.'* Another passage of the Pentateuch

* See pages 269, 270, 271, &c. to 279. Where this argument is taken upon in the reply to Mr. Martyn.

اذا جاءت الامة الاخيرة اتباع راكب : is said to be this البعير يسبحون الرب جدا جدا تسبيحاً جديداً . فليفرغ بنو اسرائيل اليهم والي ملكهم ليطمئن قلوبهم فان بايديهم سيوفا ينتقمون بها من الامم الكافرة في اقطار الارض .

"Behold the latter people shall come following him who rideth upon a camel; they shall praise the Lord exceedingly, with a new song .... Then shall the children of Israel march out against them and against their king, for the safety of their own hearts for in their hands are their swords, with which they shall avenge themselves upon the infidels in the different parts of the earth.” This is probably taken from the song of Moses, Exodus, chap. xv. but how unlike to the original let the reader judge.

و باز فرموده است حبقوق النبي عليه Then follows السلم ان كتابهم ينطق بما جاء به الله بالبان (بالبيان)

من جبل فاران وامتلات السموات من تسبيح احمد

Again, the Prophet Habakkuk has said, Their book shall speak of that which God has brought for a revelation from Mount Paran, and the heavens shall be filled with the praise of Ahmed,

وباز واقعست که شعيا ,Mohammed), &c. Again)

* See Hab. iii. 3, &c. and page 279, of the following tracts, where Mr. Martyn's opponent has not cited the name

.Ahmed احمد