body, according to the multitude of Muhammadan believers, is not to be considered as in any way a glorified body from which will be eliminated carnal desire and the sensual appetites which here make man so much their slave that in the words of the apostle we 'groan, being burdened; not for that we would be unclothed, but that we would be clothed upon'. The resurrection body, this class of Muhammadans regard, as being one exactly similar to that which we now possess, with all its desires and passions not merely remaining but strengthened and increased. Such a view is but a logical deduction from the words of the Qur'an if they are taken literally, and is borne out by the explanations of Ghazali who, while he speaks of the vision of the face of God as the summum bonum, yet admits that all are not qualified to enjoy this, and therefore argues that for the less spiritually advanced there must be less spiritual joys. And the particulars into which he enters leaves no doubt as to the nature of these less spiritual joys.

The present writer has heard practically the same views expressed by Muhammadans in Arabia, and the current conception of heaven in that land may certainly be said to be that of a place where all the natural passions and appetites of the body, which can here be enjoyed only to a limited extent, will be enjoyed in all their fullness and completeness, and where many of those things

which God has seen fit to withhold from the true believer will be abundantly bestowed. On one occasion the writer speaking to a Muhammadan Shaikh of the hope that in heaven we should be near God, and enjoy the vision of His presence, was met with the reply: 'Are we to serve God both here and there? God won't be there.' Evidently in his opinion heaven was to be a place where man would be rewarded for his self-restraint while on earth by opportunities for full and gross self-indulgence. This, it may be said, was only the view of an ignorant Arab. It is true that the man who expressed these views was very ignorant of the outside world; but his views were undoubtedly based on the teachings of the Qur'an taken in a literal sense, and he was a true Muhammadan, the product of Muhammadanism in its native soil, untouched by the refining influences of Christianity and modern civilization.

Another, and in a certain sense a higher, view of what heaven means, was but lately propounded to the writer by an educated Turkish gentleman, a warm admirer—according to his own confession—of the celebrated Imam Ghazali. He explained that the joys of heaven may be illustrated thus. A man may see in a dream the face of his beloved and hear her voice and even touch her cheek, and he thus enjoys all the pleasure of her actual presence, and yet there was no actual flesh and blood within his reach; all