“The only happy author in this world is he who is below the care of reputation.”

“Sometimes he spent hours together in the great libraries of Paris, those catacombs of departed authors, rummaging among their hoards of dusty and obsolete works in quest of food for his unhealthy appetite. He was, in a manner, a literary ghoul, feeding in the charnel-house of decayed literature.”

“The scholar only knows how dear these silent, yet eloquent, companions of pure thoughts and innocent hours become in the season of adversity. When all that is worldly turns to dross around us, these only retain their steady value.”

“Jehennam is a region fraught with all kinds of horrors. The very trees have writhing serpents for branches, bearing for fruit the heads of demons. We forbear to dwell upon the particulars of this dismal abode, which are given with painful and often disgusting minuteness. It is described as consisting of seven stages, one below the other, and varying in the nature and intensity of torment. The first stage is allotted to Atheists, who deny creator and creation, and believe the world to be eternal. The second for Manicheans and others that admit two divine principles ; and for the Arabian idolaters of the era of Mahomet. The third is for the Brahmins of India ; the fourth for the Jews ; the fifth for Christians ; the sixth for the Magians or Ghebers of Persia ; the seventh for hypocrites, who profess without believing in religion. The fierce angel Thabeck, that is to say, the Executioner, presides over this region of terror. We must observe that the general nature of Jehennam, and the distribution of its punishments, have given rise to various commentaries and expositions among the Moslem doctors. It is maintained by some, and it is a popular doctrine, that none of the believers in Allah and his prophets will be condemned to eternal punishment. Their sins will be expiated by proportionate periods of suffering, varying from nine hundred to nine thousand years. Some of the most humane among the doctors contend against eternity of punishment to any class of sinners, saying that, as God is all merciful, even infidels will eventually be pardoned. Those who have an intercessor, as the Christians have in Jesus Christ, will be first redeemed. The liberality of these worthy commentators, however, does not extend so far as to admit them into paradise among true believers ; but concludes that, after long punishment, they will be relieved from their torments by annihilation.”

“The sorrow for the dead is the only sorrow from which we refuse to be divorced. Every other wound we seek to heal - every other affliction to forget; but this wound we consider it a duty to keep open - this affliction we cherish and brood over in solitude. Where is the mother who would willingly forget the infant that perished like a blossom from her arms, though every recollection is a pang? Where is the child that would willingly forget the most tender of parents, though to remember be but to lament? Who, even in the hour of agony, would forget the friend over whom he mourns? Who, even when the tomb is closing upon the remains of her he most loved, when he feels his heart, as it were, crushed in the closing of its portal, would accept of consolation that must be bought by forgetfulness? No, the love which survives the tomb is one of the noblest attributes of the soul. If it has its woes, it has likewise its delights; and when the overwhelming burst of grief is calmed into the gentle tear of recollection, when the sudden anguish and the convulsive agony over the present ruins of all that we most loved are softened away in pensive meditation on all that it was in the days of its loveliness - who would root out such a sorrow from the heart? Though it may sometimes throw a passing cloud over the bright hour of gaiety, or spread a deeper sadness over the hour of gloom, yet who would exchange it even for the song of pleasure, or the burst of revelry? No, there is a voice from the tomb sweeter than song. There is a remembrance of the dead to which we turn even from the charms of the living. Oh, the grave! The grave! It buries every error - covers every defect - extinguishes every resentment! From its peaceful bosom spring none but fond regrets and tender recollections.”

“Surely happiness is reflective, like the light of heaven; and every countenance, bright with smiles, and glowing with innocent enjoyment, is a mirror transmitting to others the rays of a supreme and ever-shining benevolence.”

“....It was to complete his marriage with Maimuna, the daughter of Al Hareth, the Helalite. He had become betrothed to her on his arrival at Mecca, but had post-poned the nuptials until after he had concluded the rites of pilgrimage. This was doubtless another marriage of policy, for Maimuna was fifty-one years of age, and a widow, but the connection gained him two powerful proselytes. One was Khaled Ibn al Waled, a nephew of the widow, an intrepid warrior who had come near destroy- ing Mahomet at the battle of Ohod. He now became one of the most victorious champions of Islamism, and by his prowess obtained the appellation of " The Sword of God." The other proselyte was Khaled's friend, Amru Ibn al Aass ; the same who assailed Mahomet with poetry and satire at the commencement of his prophetic career ; who had been an ambassador from the Koreishites to the king of Abyssinia, to obtain the surrender of the fugitive Moslems, and who was henceforth destined with his sword to carry victoriously into foreign lands the faith he had once so strenuously opposed. Note.— Maimuna was the last spouse of the prophet, and, old as she was at her marriage, survived all his other wives. She died many years after him, in a pavilion at Serif, under the same tree in the shade of which her nuptial tent had been pitched, and was there interred. The pious historian, Al Jannabi, who styles himself "a poor servant of Allah, hoping for the pardon of his sins through the mercy of God," visited her tomb on returning from a pilgrimage to Mecca, in the year of the Hegira 963, a.d. 1555. "I saw there," said he, "a dome of black marble erected in memory of Maimuna, on the very spot on which the apostle of God had reposed with her. God knows the truth ! and also the reason of the black color of the stone. There is a place of ablution, and an oratory ; but the building has fallen to decay.”