and passions of his followers, and to employ even the vices of mankind as the instruments of their salvation. The use of fraud and perfidy, of cruelty and injustice, were often subservient to the propagation of the faith; and Mahomet commanded or approved the assassination of the Jews and idolaters who had escaped from the field of battle. By the repetition of such acts the character of Mahomet must have been gradually stained; and the influence of such pernicious habits would be poorly compensated by the practice of the personal and social virtues which are necessary to maintain the reputation of a prophet among his sectaries and friends. Of his last years, ambition was the ruling passion; and a politician will suspect that he secretly smiled (the victorious impostor!) at the enthusiasm of his youth and the credulity of his proselytes. A philosopher will observe that their credulity and his success would tend more strongly to fortify the assurance of his Divine mission; that his interest and religion were inseparately connected; and that his conscience would be soothed by the persuasion that he alone was absolved by the Deity from the obligation of positive and moral laws. If he retained any vestige of his native innocence, the sins of Mahomet may be allowed as an evidence of his sincerity. In the support of truth, the arts of fraud and fiction may be deemed less criminal; and he would have started at the foulness of the means, had he not been satisfied of the importance and justice of the end. Even in a conqueror or a priest, I can surprise a word or action of unaffected humanity; and the decree of Mahomet that in the sale of captives the mothers should never be separated from their children, may suspend or moderate the censure of the historian.