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Euphrates, and preparing to spread its sails on seas unknown-while he was anticipating the fulfilment of his early dreams of becoming the master of the gold, the aromatics, the myrrh, and the frankincense of the hitherto untouched Sabæa, and of compelling the sons of the desert to add a third god to their scanty Pantheon-while he was preparing to forge the last link of the golden chain which was to bind together his subjects on the Indus, the Tigris, and the Nile, by the strong ties of mutual advantages-the scene was suddenly changed, and he was cut down in the prime of life, in the height of his glory, and in the middle of his vast projects." William's Life of Alexander.

How strikingly verified was the prophetic record, and how affectingly impressive to contemplate is the termination of that extraordinary conqueror whom the world calls "Great!" Let pride and vain glory survey this earth, the field of ambition and of mortality, and learn to repress the rising emotions of delight in the pursuits, possessions, and distinctions of this dream of being; let christian piety survey, too, the scene, and cherish more exalted feelings of joy in the moral victory over mortal things and mortal passions, even now achieved by its energy, and the bright hopes permitted to be entertained through him who is "the resurrection and

the life," of deliverance from death, and "the glory that shall follow."

When the great horn was broken, "four notable ones" (v. 8,) or " four kingdoms arose out of the ruined nation, but of inferior power (v. 22.) These are identical with the four heads of the leopard in the preceding chapter, and describe the four kingdoms into which the empire was resolved, under the successors of Alexander; extending to the "four winds of heaven," that is, to Egypt on the south, Thrace and the Lesser Asia on the north, Babylonia and Syria on the east, and Greece on the west.

Our attention is now directed to "a little horn," which became powerful in the south and east, and "toward the pleasant land," or Judea (v. 9.) It is seen to be exceedingly aspiring, oppressive to the people of God, and insulting to the "prince of the host," or Jesus, who is "head over all things to the church" (v. 10, 11.) In the subsequent explanation this power is represented as a "king of fierce countenance, and understanding dark sentences," or enigmas, who should arise "in the latter time of their kingdom." He was to destroy "the mighty and the holy people," to be very crafty, but should be finally "broken without hand," or destroyed by the immediate power of the great head of the church, whom

had impiously opposed (v. 23, 25.) This

little horn is besides said "to cast down the truth to the ground," which seems to characterize its hostility to the christian religion, aiming, therefore, more at spiritual than at temporal domination. As the little horn, in the previous chapter, which is described as springing up among the ten horns of the Roman beast, represents a spiritual, or ecclesiastical dominion, namely, the Papacy, so the little horn of the Grecian he-goat must be regarded as denoting a similar kind of power.

It is now generally agreed that Faber has suggested the only correct interpretation of this vision. No previous theory was satisfactory; and we, therefore, follow him in considering it as descriptive of the rise, progress, and destruction of MOHAMMEDANISM. It is deeply affecting to think that the Church of Christ once existed where, for ages past, this delusion has prevailed, where a Christian and a dog are synonymous terms, and where Christians and Jews are only permitted, by the payment of a capitation-tax "to wear," as the Firman expresses it," their heads for that year."

His

Mohammed was born in Mecca. education was contracted, and his younger days devoted to commercial and warlike pursuits. By his marriage with the widow of an opulent merchant he rose to distinction in his native city. For several years he frequently

retired into the cave of Hera and cherished his enthusiastic sentiments, till, at the age of forty, he stated that he had held communication with the angel Gabriel, and was appointed a Prophet and Apostle of God. In 612, he publicly announced to his relatives and friends, that he had ascended through seven heavens to the very throne of Deity, under the guidance of Gabriel, and had received the salutations of patriarchs, prophets, and angels. This monstrous statement, however, did not succeed, except with a very few; and on the death of his uncle, Abu-Taleb, who had been his powerful protector, he was compelled, in 622, to seek security by flight to Medina. This henceforth became the epoch of Mohammedan chronology. His power was now consolidated and his influence extended by a large accession of deluded, but determined, followers. He very soon professed to have received instructions from the angel Gabriel to propagate his religion by the sword; and power made him a persecutor. In seven years, he became the sovereign of Mecca, and this led to the subjugation of all Arabia, which was followed by that of Syria. "In less than a century, from the period of its rise in the barren wilds of Arabia, the Mohammedan religion extended over the greatest part of Asia and Africa, and threatened to seat itself in the heart of Europe." The unity of God

was a leading article of Mohammed's creed. When addressing the Jews he professed highly to honour Abraham, Moses, and the Prophets, and admitted, for the sake of conciliating Christians, that Jesus was the Messiah of the Jews, and will be the Judge of. all. This compromising policy is seen in the Koran. Mohammedan morals enforce many principles of justice and benevolence, and inculcate a degree of self-denial; but at the same time permit the indulgences of some of the strongest passions of our nature. The representations given of paradise are adapted to gratify the sensuality of men; and of hell, to awaken their fears of disobeying the Koran or the Prophet. "Eastern Christendom," says Mr. Foster, "at once the parent and the prey of hydra-headed heresy, demanded and deserved precisely the infliction which the rod of a conquering heresiarch could bestow."

The "king of fierce countenance and understanding dark sentences," well expresses the character of Mohammed and his religion. "Mohammed," says Gibbon, "with the sword in one hand and the Koran in the other, erected his throne on the ruins of Chistianity and of Rome. The genius of the Arabian prophet, the manners of his nation, and the spirit of his religion, involve the causes of the decline and fall of the eastern empire, and our eyes are curiously intent on one of the most

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