From this view of the Jewish and Spartan institutions, applied to the principles before stated, they appear in the two first articles considerably imperfect, and in the last totally defective. Neither of them was calculated to bring any considerable territory or number of men under one jurisdiction: from this circumstance alone they could not be rendered permanent, as nations so restricted in their means of extension must be constantly exposed to their more powerful neighbors. But the third object of legislation, that of providing for the future progress of society, which as it regards the happiness of mankind is the most important of the three, was in both instances entirely neglected. These symptoms appear to have been formed with an express design to prevent future improvement in knowledge or enlargement of the human mind, and to fix those nations in a state of ignorance and barbarism. To vindicate their authors from an imputation of weakness or inattention in this particular, it may be urged that they were each of them surrounded by nations more powerful than their own; it was therefore perhaps impossible for them to commence an establishment upon any other plan. The institutions of Mahomet are next to be considered. The first object of legislation appears to have been better understood by him than by either of the preceding sages; his jurisdiction was capable of being enlarged to any extent of territory, and governing any number of nations that might be subjugated by his enthusiastic armies; and his system of religion was admirably calculated to attain this object. Like Moses, he convinced his people that he acted as the vicegerent of God; but with this advantage, adapting his religion to the natural feelings and propensities of mankind, he multiplied his followers by the allurements of pleasure and the promise of a sensual paradise. These circumstances were likewise sure to render his constitution durable. His religious system was so easy to be understood, so splendid and so inviting, there could be no danger that the people would lose sight of its principles, and no necessity of future prophets to explain its doctrines or reform the nation. To these advantages if we add the exact and rigid military discipline, the splendor and sacredness of the monarch, and that total ignorance among the people which such a system will produce and perpetuate, the establishment must have been evidently calculated for a considerable extent and duration. But the last and most important end of government, that of mental improvement and social happiness, was deplorably lost in the institution. There was probably more learning and cultivated genius in Arabia, in the days of this extraordinary man, than can now be found in all the Mahometan dominions.