whether greater ability is displayed in the argumentative reasoning of the Mîzan-ul-Haqq, or in the moral discussions of the Tarîq-ul-Hyât; the latter, perhaps, from the abstract nature of the subject, deserve the highest praise. Each, indeed, has its peculiar merit, and with the Miftâh form a whole, placing before the Mohammedan almost every point which he is at present prepared for. To be interested or profited by the Tarîq-ul-Hyât, requires, no doubt, a state of mind much in advance of that which the ordinary Moslem now possesses, for the subject of inward corruption is one foreign to his ideas; but the day is, we trust, approaching, when this will no longer be the case; —when the leaven of that knowledge which is even now pervading the country will work a mighty change in their feelings and ideas; and then, by the blessing of God, will the heart respond with notes of conviction and repentance to the touches of truth contained in this volume. Pfander has indeed conferred in these books an inestimable boon upon this country; and we are much mistaken if they do not assume the place of standard treatises among such as interest themselves in this great question, and especially among our native Christians; for though primarily adapted to the professors of Islam, their contents must always possess a general interest.

The Tarîq-ul-Hyât displays an uncommon exuberance of language and richness of diction,—a perfect facility in the Persian idiom, and a degree of ease in adopting elegant and appropriate illustration, which astonish the Mohammedans of this country, and perplex them to account for the Padre's accomplishments.¹ Notwithstanding, therefore, the plainness with which their, errors are laid bare, these treatises are viewed with much respect by learned Mohammedans; and that they