so the grace of the Holy Spirit is something not seen, and not percep tible by the senses; and we receive it through the medium of something material, the perceptible water, since water bears a relation to our bodies, and the Holy Spirit to our souls, and to the rational principle which God has implanted in us.

Al-Moslim. Who shewed you the certain proof, that the Holy Spirit descends at baptism, and upon the water? Old Man. We know this certainly from the Word and Spirit of God, i. e. the Messiah; for he showed us the form and type of it in his baptism in the river Jordan, and the descent of the Holy Spirit upon him in the form of a dove. He said to us," After this manner shall the Holy Spirit descend upon you." A confirmation of this was given by the voice, which the Father spoke from Heaven, "This is my beloved Son, in whom I am well pleased, hear ye him." From that time we have received the ceremony and the grace. For our Lord, Christ, never commanded the performance of any thing, or ordained any law, which he did not first practise himself, and exemplify in his own person. If what I have now said is not quite comprehended by you, on account of the grossness of your understanding, pray tell me what proof and evidence have you that the Koran was sent down by God to your prophet, and why you have received his evidence and testimony respecting himself, when he performed no signs, wrought no miracles, ordained the performance of no virtue, and established nothing praiseworthy? --Al-Moslim. We regard as true, and believe every word that our prophet wrote, for his companions bore testimony concerning him.

Old Man. But did not they say exactly what he himself had said? Al-Moslim. Yes.

Old Man. If you, then, believe a

mortal man of the race of Adam, without any testimony from God, why should not we believe the Spirit of God, and his creating and eternal word, which said to all created things, "Be, and they were," in that very thing which he spoke unto us through the medium of a body made of the nature of Adam?

Al-Moslim. Victory and the sword bear testimony to our prophet.

Old Man. In this you are quite right; and this being the case, your avowal, that victory and the sword bear testimony to Mohammed might have come earlier; for, if your religion was established by the sword, there was no necessity to consider it as religion established by God.

Al-Moslim. I perceive now that you speak only for the purpose of contradiction, and to controvert what I say; but your anxiety to bring me over to your persuasion and faith is without effect, however great it may be.

Old Man. I never had any such intention. God forbid the wolf should put on sheeps' clothing. Gall makes honey sour. For your life is luxurious and dissipated; you are inseparably attached to bodily indulgence, and to all kinds of pleasures, so that bad habits are become natural to you, and it is not likely they should be destroyed, since your law hath allowed you the freest enjoyment of pleasures. And if the lawgiver himself, and the founder of your religion, indulged in the same practices, it is impossible that the servant should be different from his lord, or the disciple greater than his master.

Al-Moslim. Your Messiah lived a mean and contemptible life, and enjoined the same to you; but Mohammed lived a life of victory, power and splendour, and God graciously bestowed the pleasures of both worlds upon him.

Old Man. But, in God's name, what

are the pleasures of men! the beasts enjoy the same. God does not require of us a life of corporeal enjoyment, but of abstinence and proper employment; and if we make virtue our aim, and avoid vice, we approach towards the pure essence of God by a spiritual life, and we enjoy pleasures different from those that are necessary for the support of life merely, and we avoid excess in every thing.

Al-Moslim. But why do you monks consider as unlawful to yourselves martriage, the eating of flesh, the enjoy ment of women, the wearing of linen, and the entrance into a bath?

Old Man. We do not make marriage unlawful, nor the eating of flesh, nor any other thing you have mentioned; but we are temperate in the use of every kind of meat and drink that give pleasure to the senses, and we avoid extravagance in every thing; we mortify the body in this perishable world, that we may receive a better portion of eternal life with God: for we believe in that which God hath declared to us in his holy gospel, in which we are assured, that it is impossible for man to enjoy happiness and peace both in this world and the future; but that, in proportion to the number of pleasures he enjoys in this world, he will receive a less portion of happiness in the kingdom of God.

Al-Moslim. O monk, God knows how much you have shaken our opinion, and agitated our hearts, in the course of your conversation with us; and we cannot put any more questions to you. God knows how far you have spoken the truth. You have exalted the people of your faith, and every thing connected with it, far above every other. If it did not so happen that we are now upon a journey, we would have invited you to stay some time among us, that we might enjoy your society, and we should most wil

lingly have given you full every thing we possess.

power over

Old Man. May God recompence you with his favour in our stead. You have indeed received us with great kindness, and I must confess that I have spoken a little too severely to men of such consideration as you are. Whither is your journey directed?

Abu-Dhaher. The Sheich Abu-Salamé, and I go to Mecca to visit the sacred temple of God.

Old Man. I shall feel the loss of your company extremely, for I have become quite acquainted with you.

Abu-Dhaher. Why should you not bear us company; we shall be exceedingly happy to have your's.

Old Man. With all my heart, if you will admit my companions as yours, and I can accommodate myself to your plans.

Abu-Dhaher. By the grave of the pilgrim, my father! if you will accompany us, I shall ensure you against all trouble in travelling, and shall procure you whatever beasts of burden, food, &c. you may want; and I assure you your heart will be expanded, your soul delighted, your eye will express pleasure, and you will be honourable in your own estimation. Deliver yourself from your present miserable and painful life, and I will show you what your eyes have never beheld, and you shall see such wonders and astonishing things as you have never thought of.

Old Man. Tell me, O Abu-Dhaher, as you believe your religion to be true, what astonishing things you will show me at Mecca.

Abu-Dhaher. I have performed the pilgrimage twice already, and know very well what it contains.

Old Man. Tell me, then, I pray you, what that is.

Abu-Dhaher. The first pleasure I shall give you will be this: I shall lead you through Hijaz, and there I

will show the nymphs of that country, whom no man can refrain from loving, and in the enjoyment of whom, agreeoly to nature, the souls of men are bewitched, who possess every charm of elegance and beauty, as if they were the very black-eyed maidens in the garden of the blessed.

Old Man. Shall I find any place among them?

Abu-Dhaher. Yes, as often as you please.

Old Man. (Laughing at the other, who was not aware of it), And what will you show me after the nymphs of Hijez?

Abu-Dhaher. After that, we shall conduct you to the valley of Mina, and from Mina to Mount Arafat.

Old Man. And what shall we see there?

Abu-Dhaher. You shall behold the pilgrims performing the circuit, walking in procession, beating drums, and playing on musical instruments, and saying, O morning, blessings! from Mina even to Arafat.

Old Man. And whither then?
Abu-Dhaher. To Mecca.

Old Man. And what shall we see in Mecca ?

Abu-Dhaher. I will show you the Black stone, the well of Zemzem, the Caaba, the back of the camel, the grave of Hasan and Hosain, &c.

Old Man. What prodigious wonders and noble sights! Here the Prince laughed.

Abu-Dhaher. Why do you laugh? Prince. At your silliness and want of sense; you did not perceive that the monk made a fool of you.

Old Man. Alas! I am a man far advanced in years, and have but little strength remaining, and I have no desire to make a pilgrimage to the holy temple.

When they had proceeded thus far, evening came upon them, and the time of departure arrived. The learned

Moslims took their leave first, and the Old Man begged leave of the Prince to retire likewise.

Prince. You have spoken admirably, and you have answered most excellently and eloquently. You have exalted and defended your faith in a manner worthy of it, God being the head of the Christians, and their director, assisting them in the defence of their religion. Ask whatsoever you please, and your wishes shall not be frustrated.

Old Man. (Submissively and mildly), You have been pleased to think well of me, O Prince, but it was only because your good disposition hath borne with patience my ignorance.

Prince. Whence do you derive your subsistence, and who provides it?

Old Man. He who gives to the beasts, and the young of the crows, their food, feeds us and supports us; for we depend with certainty upon the mercy of God.

Prince. Do you eat fish?
Old Man. Yes.

Prince. Bring me a large quantity of the fish which has been caught in the river that belongs to me by right, and take as many as you please for your own use, and for the other monks who accompany you.

Old Man. May God advance you in honour, and give you abundance of every thing. You have shown us the greatest liberality and kindness from first to last.

The Prince then cailed for pen, ink, and paper, and wrote a little patent, to which he affixed his seal, and gave it to the monk, saying, We send you to the place where the fish are; take whatever you find. The Old Man took it. The contents of the letter were these: "Praise be to the Most High God! Upon the arrival of our minister and other servants at [the place], agreeably to this our conmand, let there be given to the beare1,

SECTION I.

Progress of Painting and Engraving in England to the commencement of the 19th century.

THREE hundred years have now elap sed since the Arts of Design reached in Italy the highest perfection, and began to extend their influence over France, Germany, the Low Countries, and even Spain; yet such have been the circumstances in which Britain has been placed, that it is only since the commencement of the reign of his present majesty, that they can be considered as having taken root in the country, and that native talent has directed its energies to their cultivation.

Portrait-painting indeed at all times found ready encouragement, but it was practised chiefly by foreigners who occasionally visited England, and whose period of residence was generally too short to found schools, or to improve the taste of the country. During the reign of James I., Isaac and Peter Oliver practised miniature with great success, and also painting on glass. Many of their

works are preserved in the families of the nobility.

The commencement of the reign of Charles the First promised to be an era auspicious to the arts; himself a devoted admirer and sound critic, he patronised them liberally, and cultivated them with passion. Rubens and Vandyke visited England, and left (particularly the latter) many admirable works; and at the same time, Dobson and Cooper flourished, the former an excellent painter of portrait, the latter of miniature; these were the first English artists who arrived at eminence in the art. Engraving also, so important to the extension of the arts of design, was much encouraged by him. Eminent engravers were invited from abroad, and received patronage and encouragement which England had never before afforded. The chief of these distinguished foreigners were, Vosterman, Hollar, Loggan, Simon and Crispin de Passe, Judocus and Henry Hondius, and W. Vaillant; and from amongst their disciples arose the first English engravers of talent who had yet appeared, namely, Payne, Faithorne; White, who principally devoted him