'Prophet' himself. The existence of an Arabic version renders this still more probable, though the style and language of the present Arabic version of the book are neither old nor good.¹ A few examples of the coincidences to which I have referred will enable the reader to form his own opinion on the matter.

1. The Archangel Michael, taking the place of the Angel of Death, comes in human form to Abraham to deliver GOD'S message, summoning him away from this world (Test. Abr. A. and B. i. ii.)

The Angel of Death came in human form on the same errand to the Prophet Idris (= Enoch), in Muhammadan Tradition ('Araisu't Tijan, p. 79; Qisasu'l Anbiya, p. 29).

2. In each case the heavenly messenger was for a time unrecognised. Hospitality was offered, but the angel did not partake of it (ibid.), though according to the Test. Abr. he pretended to do so.

3. When the Angel delivered his message, Abraham refused to go with him (Test. Abr. pp. 85, 95, 98, 101).

So also when the Death-Angel was sent to Moses to tell him that his Lord called him to Himself, Moses refused to die. He even carried his refusal so far that he assaulted the Angel and struck out one of his eyes (Mishkat, p. 499. Bombay Arabic edition).

4. The Angel was instructed to use polite language to Abraham and endeavour to persuade him to obey the summons (Test. Abr. pp. 85, 96, 97, 117).

So also in the case of Moses. When Muhammad's time had come, the Angel was obliged to ask his permission to take his soul (Mishkat).

5. Abraham requests permission of the Angel to see God's works, Heaven and Hell and all the marvels of creation, before his death. This was accorded him (Test. Abr. 87, 112).

So also Idris asked the Angel to take him to behold Hell and Paradise, and this was done ('Araish, p. 79; Qisas. p. 30).

6. A special conveyance, entitled a cherubic chariot, was sent from Heaven to fetch Abraham, and this bore him to the place where he could see souls being dragged off to Hell or entering Paradise (Test. Abr. p. 87).

Muhammad, when starting on the famous Mi'raj to visit the unseen world and to pass through the seven Heavens, was mounted on Al Buraq, a heavenly steed larger than an ass but smaller than a camel (Mishkat, pp. 519 sqq.)

7. Abraham was without sin (Test. Abr. p. 88).
So also are all the Prophets, according to the universal belief of Muslims.

8. Abraham, on entering 'the first gate of Heaven,' sees Adam weeping when he looks at the souls of his descendants entering the broad gate, and rejoicing when he sees others of them entering the narrow gate which leads to Paradise (Test. Abr. pp. 89, 90, 112, 123, 134).

When Muhammad entered 'the gate of the first Heaven' he saw Adam sitting there and looking now on his left hand and now on his right. When he looked on his left hand he saw the spirits of those of his descendants who were doomed to hell-fire, and he wept bitterly. But when he looked to the right