Chapter IV: Mohammed (2)

At Muta in Syria the Arabian hosts under the sacred standard had their first encounter with the Græco-Roman legions. Zaid fell like a warrior in the foremost ranks; in his place the brave and handsome Jafar, Ali’s brother, seized Mohammed’s banner. Soon after he lost his right hand; then he waved the standard in his left, and when this too was severed from his body he held the sacred ensign in his bleeding arms till he received the deathstroke. Abdallah ben Rawaha, the poet, now took the standard from the dying hero, crying, “Forward! Either victory or paradise is ours!” And when he too sank under the enemy’s lances Khalid, the new convert of Mecca, grasped the banner and guided the battle to a finish. It was not a decisive victory; but Khalid had given such brilliant proofs of valour that in the nocturnal council of war held in the camp he was chosen commander-in-chief and henceforth bore the famous surname of “Sword of God.” Mournfully, though laden with glory and spoil, the warrior host returned to Medina with the cherished corpses. Mohammed extolled the lot of the fallen martyrs, but with Zaid’s young daughter he mourned in secret for the beloved dead. “These are friendship’s tears at the loss of a friend,” he said in excuse when someone coming in expressed his astonishment that he should weep for him who had secured paradise by his death.

SUBJECTION OF MECCA (630 A.D.)

[Sidenote: [630 A.D.]]

All therefore that Mohammed could hope was that his teaching might obtain general recognition throughout Arabia, if he could once get the sacred city of Mecca into his power. When he first led his armed host of pilgrims into its neighbourhood he had assured his companions that God had lent him the victory. Yet they had been compelled to withdraw, after concluding an inglorious peace without marching round the Kaaba. Nor was the chagrin of the believers relieved in the next year by their having to approach the sanctuary during three days as suppliants; the disgrace could only be wiped out by a brilliant victory. The Koreish themselves played into Mohammed’s hands. They violated the treaty of peace by taking part in a hostile attack on a tribe which had made a defensive alliance with Mohammed. Then when they heard that an expedition for reprisals was being prepared at Medina they were alarmed and sent Abu Sufyan, the proud chief of the race, to the angry prophet, to excuse what had passed and implore his forgiveness.

But Mohammed dismissed the suppliant without an answer and secretly pushed on the preparations for war with great zeal. Suddenly ten thousand watchfires on the neighbouring mountain betrayed the arrival of a powerful enemy to the astonished Meccans. Abu Sufyan hastened out to reconnoitre; Abbas brought him as a prisoner into the camp, where Mohammed protected him from Omar’s anger as soon as he had declared himself ready to honour the son of Abdallah as the messenger of God and to pass to the ranks of Islam. He noted with admiration the excellent discipline and bearing of the Mohammedan army, the multiplicity of weapons and banners, the “helpers” and “refugees” enveloped in iron, the enthusiastic veneration of the holy commander. “None can withstand this man!” Sufyan said to Mohammed’s uncle, Abbas, who was conducting him through the ranks, “by God, the kingdom of thy nephew is grown great!” And he hastened back to his people to persuade them to peaceful submission. In this he was successful. The most part shut themselves up in their houses, as Mohammed had commanded, so that the Moslem army was able to take possession of the city almost without resistance. Only Khalid had to carve a way for himself into the lower city through a host of unbelievers whom Akrama, the son of Abu Jahl, had collected under his banner.

When Mohammed saw the chiefs of the Koreish in the dust at his feet, his pride was satisfied and the nobler feelings of mildness and magnanimity reigned in his breast. The people declared themselves ready to abjure their gods, to honour Mohammed as God’s messenger and obey his behests, whereupon the victor, now throned in his native city as prince and prophet after eight years of banishment, proclaimed a general amnesty. Even of the twelve men and six women whom, after his entry into the city, Mohammed had condemned because in former years they had excited his anger by apostasy, treachery, or mocking ballads, the majority were pardoned. Amongst them was Akrama, the son of Abu Jahl, who had fought so bravely at Ohod and had offered resistance to Khalid’s entrance; his uncle the satirical poet Harith; Safwan, son of Omayyah and Hind, the passionate wife of Abu Sufyan; the poet Kaab; Abdallah, Mohammed’s scribe, who was accused of having defaced the sacred fly-leaves of the _Koran_ and in order to escape punishment had fled as an apostate to Mecca; and many others. They all went over to Islam, and Akrama soon exhibited the same heroism in battle for the new faith which he had formerly displayed against Mohammed. For Abdallah, his kinsman Othman made intercession; Mohammed hesitated for some time over the pardon, in the hope that one of his adherents would kill the traitor; then unwillingly let him go.

When order had been restored in the city Mohammed presented himself at the temple. He went round the Kaaba seven times on his camel, each time touching the sacred stone with his staff, and then broke in pieces the idols, 360 in number, which were placed round the sanctuary. After this he had the doors of the temple thrown open, cleansed the house of the Lord from all images, and commanded Bilal to proclaim to the multitude the call to prayer from the summit.

From the time of the prophet’s entry into Mecca the victory of Islam in Arabia was only a question of time. But no religious organisation is destroyed without some of its adherents contending for it with their hearts’ blood. The old Arabian gods too had their steadfast worshippers, who did not shrink from a martyr’s death for the religion of their youth. When Mohammed’s hosts under fanatical leaders penetrated to the surrounding tribes, the idols were thrown down and the ancient sanctuaries destroyed, and then the infuriated pagans put themselves on the defensive and many a sacrifice bled to the religious frenzy. On one such expedition into the district of Teyma, the zealous Khalid proceeded with such harshness and cruelty that Mohammed shuddered at it, and lifting his hands to heaven cried out, “I have no share in these deeds.” He then endeavoured to appease the sufferers through the medium of Ali’s mildness and magnanimity, offered expiation for those slain, and announced that Mecca and all the country should be as inviolable in the future as in the past.

THE VICTORY OF HONAIN AND AUTAS

The religious frenzy of the Moslems roused the heathen tribes of the mountain districts southeast of Mecca to take arms for the defence of their belief, their life, and their property against the new religious society. The Takifites, who had once driven away the ambassador of the Lord with stones, and the Hawazin tribes headed the alliance of the heathen faith. To animate their courage they took wives, children, and all their possessions into the field with them. At this news Mohammed started with his hosts to subdue his last obstinate enemy. But as they marched through the valley of Honain without taking the necessary precautions, they suddenly beheld the height occupied with bowmen. In a short time the ranks of the Moslems gave way; flight and disorder spread through them; the prophet’s cry, “I am Mohammed, the prophet of God, the proclaimer of the truth; stand fast ye faithful!” was unheeded; the Koreish who had followed the army were already giving vent to their malicious joy in mocking words. At this moment Abbas, Mohammed’s uncle, with his loud voice brought the flying and wavering to their senses. At the cry of need the bravest and most spirited again collected round the holy prince and won a complete victory.

In the valleys of Honain and Autas the power of the infidels was forever broken. Seventy were slain, amongst them the old hero Duraid, and the rest took to flight. Women, children, and spoil fell into the hands of the victors. But Mohammed’s endeavour to conquer the strong city of Taif was thwarted by the bravery of the inhabitants and the strength of the walls; it was in vain that, contrary to his own command, he caused the fruit trees to be felled and the vineyards to be dug up; in vain had the soldiers marched to the storming of the town; after a siege of twenty days’ duration he had to withdraw, having effected nothing. An enormous booty rewarded and consoled the Moslems, but at Mohammed’s instance the prisoners were restored to the newly converted tribes. Of his own fifth he presented the greater part to those among the Koreish who had shown themselves steadfast and faithful, and by this means he won over many influential men to his cause. Abu Sufyan and his two sons each received a hundred camels and forty ounces of silver. The Ansars, who murmured at the favour thus shown to their adversaries, were appeased by an affectionate appeal:

“Be not angry if I seek to win the hearts of a few waverers with perishable goods. Your faith and submission have another reward. The messenger of God intrusts you with his own life and fortune; in your midst he returns to Medina; and as ye were the companions of my exile and believed in me in my abasement, so shall ye be the companions of my royalty and shall share in paradise with me.” They cried out weeping, “We are content with our lot!”

The rest of the idolatrous tribes now no longer withstood a religion which Mohammed’s envoys offered them, the _Koran_ in one hand and a sword in the other. Even the Takifites soon after bought peace and security by the sacrifice of their ancient gods, and opened the gates of their city of their own free will.

The Takifites sent ambassadors to inform the prophet that they would go over to Islam if he would exempt them from prayer and would leave them their idol Lat but for three years more.

“Three years of idolatry is too long; and what is the worship of God without prayers?” said Mohammed. The ambassadors then abated their demands and finally an agreement was arrived at by which the Takifites were to pay no taxes and were to keep their idol Lat for another year. Thereupon he began to dictate the record with the words:

“In the name of God the merciful and long-suffering! By this document an agreement is concluded between Mohammed, the messenger of God and the Takifites, that the latter shall neither pay taxes nor take part in the holy war.” But shame and the reproach of conscience arrested his tongue. “Nor throw themselves on their faces in praying,” added the ambassador; and as Mohammed persisted in his silence the Takifites repeated, as he turned to the scribe:

“Write this; it is agreed upon.”

The scribe looked at Mohammed, waiting for his orders. At this moment the fiery Omar, who had hitherto been a dumb witness of this scene, rose, and drawing his sword, cried out:

“Thou hast defiled the heart of the prophet, and may God fill yours with fire.”

“We speak not to thee, but to Mohammed,” answered the ambassador with composure.

“Good,” said the prophet at this; “I will not hear of such a treaty. Ye have your choice between an unconditional acceptance of Islam and war.”

“At least grant us,” said the thunderstruck Takifites, “the worship of Lat for six months longer!”

“No!”

“Then for but one month!”

“Not for an hour!”

On which the ambassadors went back to their city in the company of Mohammedan soldiers, who broke Lat to pieces amid the lamentations of the women.

THE LAST YEARS OF MOHAMMED’S LIFE (630-632 A.D.)

[Sidenote: [630-632 A.D.]]

Mohammed returned to Medina like a victorious king; from all sides came ambassadors and believing followers, to offer their homage and worship, whilst far to the south his envoys on the seacoast won fresh devotees for Islam.

“We are the helpers of God and the soldiers of his messenger,” said the poet Thabit in a rhetorical contest; “we make war on all men until they believe; only he who believes in God and his messenger saves his goods and his blood; we are at feud with all infidels and our victory is always easy.”

The Arab writers linger affectionately over the different scenes of homage which the chiefs of the desert tribes, as well as the inhabitants of the cities, paid to the prophet, the prince of the faithful, in these first years of youthful enthusiasm. Yet adversities and misfortune troubled the end of his life. A hostile party under the leadership of Abdallah still subsisted in Medina. This was especially prominent when the prophet was arranging a fresh expedition against the Greeks in Syria in an oppressive heat, just when the Arabs were busied with the date harvest. Consequently many evaded the order and Abdallah turned back with his men soon after the start. A severe verse of the _Koran_ rebuked the delay.

“Ye say, ‘go not out during the heat’; but God says by Mohammed, ‘the fire of hell is more scorching.’ Your laughter is but of short duration and ye shall one day weep long for your behaviour. Ye shall go forth no more with me and fight no more by my side.”

At Tabuk, between Medina and Damascus, the army came to a halt, that they might recover in that fertile neighbourhood from the toilsome, painful march. Here Mohammed received the submission of the chiefs of some of the Syrian border towns and the homage of a Christian prince. They purchased peace at the price of an annual tribute. Nevertheless Mohammed did not deem it advisable to advance further into the enemy’s country with his small following; he set out on the return march, and through many hardships and perils arrived at Medina after an absence of twenty days. For a time the disobedient were excluded from the circle of the believers; but when with penitence and contrition they sued for forgiveness they were received back into favour. Soon after this, death freed the prophet from his most dangerous adversary, Abdallah ben Obayyah. This event, as well as the homage of more and more Arab tribes, restored his spirits, which had been deeply affected by the death of his two daughters, Zainab and Umm Kolthum. The ninth Sura of the _Koran_, the symbol of the religion of the sword which he imparted to a host of pilgrims in a reading at the site of the holy temple at Mecca, may be taken as the outpouring of this exalted state of mind. In this he renounced peace with all unbelievers, heathen, Jews, and Christians, forbade them ever to set foot in the sanctuary, and declared perpetual war against them to be a sacred duty. In it he also reiterated the threats and curses against the hypocrites and loiterers who delayed to march to the holy war. Ali’s delivery of this declaration before all the people had the desired effect. The ambassadors, who in the name of the princes and tribes declared the latter’s accession to Islam, were as numerous “as the dates which fall from the palm tree in the time of ripeness.” From the frontier of Syria to the southern end of the peninsula and to the mountains bordering on the Indian Ocean and the Persian Gulf, tribes of all tongues and religions hastened to find the key of paradise in the faith in the “One God who has no fellow.” When in the tenth year of the Hegira, Mohammed, with his nine wives, proceeded on his last pilgrimage to Mecca, which was to serve the Moslems for all future times as a pattern and example, 40,000 (or according to some accounts as many as 114,000) of the faithful accompanied him.

On this pilgrimage the suffering condition of the prophet first became manifest. With great effort he passed seven times round the Kaaba, and as he did so he prayed: “O Lord, prosper us in this life and the next, and preserve us from the pains of hell.” The unnatural agitations and paroxysms of his soul, the great physical exertions, the insidious poison of Khaibar, and finally his grief at the loss of his young son Ibrahim, whom, to his extreme joy, the Egyptian slave Maria had borne to him in the previous year and on whom he had set all his hopes--all these things undermined his health and hastened his end. The laments into which he broke out at sight of the child’s corpse already contained a foreboding of his own approaching end.

“I am grieved at thy loss,” he said, “mine eye weeps and my heart is sad, yet will I utter no lament which may anger the Lord; were I not convinced that I should follow thee, my grief would be inconsolable, but we are God’s and shall return to him.”

[Sidenote: [632 A.D.]]

Three months after his return Mohammed was overtaken in the house of his spouse, Aisha, by an illness which lasted from eight to fourteen days. Often a fierce fever would rob him of consciousness, but often again he had hours of lucidity which he spent in converse with Aisha, his favourite daughter Fatima, the only one of his children who survived her father, and with the friends and relatives who visited him. Besides this, although already extremely ill, he would still go into the neighbouring mosque and speak words of admonition and farewell to the assembled people. As his weakness increased he allowed the prayers to be spoken by Abu Bekr, but was still always present. On the last day he seemed better, so that all save Aisha left him. But soon his illness returned with renewed severity. Before he lost consciousness he gave his slaves their freedom, caused the six or seven dinars[33] which he had in his house to be given to the poor, and then prayed, “God support me in the death struggle.” Aisha had sent for her father and his other followers, but before they arrived he expired in the arms of his favourite wife. His last words were: “To the glorious comrades in paradise.”

He died in the eleventh year of the Hegira in the three-and-sixtieth year of his life, “the prophet, poet, priest, and king of Arabia.” On the news of his departure a great wailing was raised in Aisha’s dwelling, and the people thronged round the door in wild excitement, which was still further increased by Omar’s assurances that the messenger of God was not dead, but would shortly return to his people. Finally the judicious words of Abu Bekr succeeded in calming the crowd:

“O ye people,” he said, “let him amongst you who served Mohammed know that Mohammed is dead; but let him who served God continue in his service, for Mohammed’s God lives and never dies.” Then he read them a verse of the _Koran_: “Mohammed is only a messenger, many messengers are already gone before him; whether he died a natural death or was slain, shall ye turn on your heels? He who does this (forsakes his faith), can do no harm to God, but the grateful shall be rewarded.” Despair now passed into quiet grief; Omar himself was so moved that he fell to the earth and acknowledged that Mohammed was really dead.

Three days later Mohammed was lowered into the earth at the spot where he had died. His tomb at Medina was subsequently included within the bounds of the sanctuary by the enlargement of the mosque, which stood next to the house, and like the Kaaba of Mecca it has remained up to the present time to be a place of pilgrimage much resorted to by pious Moslems. Osama, the youthful son of that Zaid who had fallen at Muta, was absent on a new campaign against Syria at the moment when he received tidings of the prophet’s death. He at once led his soldiers back to Medina, and full of sadness set up his banner before the house.[f]

The personal traits of Mohammed are preserved to us in wonderfully minute details and illustrated by numberless anecdotes, many of which are of course apocryphal. We may quote a brief and vivid picture from the _Sirat_ or _Biography of Mohammed_, written by Ibn Saad,[g] the secretary of the Arab historian Wakidi. The translation is from unpublished manuscript notes by Sir William Muir,[e] the modern biographer of Mohammed.[a]

“He was fair of complexion with a measure of redness; eyes intensely black; his hair not crisp but depending; beard bushy and thick; cheeks not fat; his neck shone like a vessel of silver; he had a line of hair from his breast to his navel like a branch, but besides this he had no hair on his belly or chest. His hands and feet were not hollow, but filled up. When he walked it was as though he walked from a higher to a lower place; and when he walked it was as though he pulled (or wrenched) his feet from the stones; when he turned he turned round entirely. The perspiration on his face was like pearls, and the smell thereof was pleasanter than musk of pure quality. He was neither long nor short; he was neither weakly nor vile; the like of him I never saw before or after.

“Mohammed had a large head, large eyes, large eyelashes; his colour bright and shining; large joints of his limbs; a long narrow line of hair from his chest to his belly. He was not very tall, but above the middle height. When he approached with his people he appeared to cover them (shutting them out of view). His hair was neither crisp nor frizzled; curly nor quite smooth and plain. It was like that of a curly-haired man combed out. His face was neither very fat nor very lean; it was round; he had large joints and a broad chest. His body was free from hair. Who ever saw him for the first time would be awe stricken at his appearance, but on close intimacy this would give way to love. His pupil was intensely black; his back large.”[g]

GIBBON’S ESTIMATE OF MOHAMMED AND MOHAMMEDANISM

[Sidenote: [622-632 A.D.]]

At the conclusion of the life of Mohammed, it may perhaps be expected that I should balance his faults and virtues, that I should decide whether the title of enthusiast or impostor more properly belongs to that extraordinary man. Had I been intimately conversant with the son of Abdallah, the task would still be difficult, and the success uncertain: at the distance of twelve centuries, I darkly contemplate his shade through a cloud of religious incense; and could I truly delineate the portrait of an hour, the fleeting resemblance would not equally apply to the solitary of Mount Hira, to the preacher of Mecca, and to the conqueror of Arabia. The author of a mighty revolution appears to have been endowed with a pious and contemplative disposition; so soon as marriage had raised him above the pressure of want, he avoided the paths of ambition and avarice; and till the age of forty, he lived with innocence, and would have died without a name. The unity of God is an idea most congenial to nature and reason; and a slight conversation with the Jews and Christians would teach him to despise and detest the idolatry of Mecca. It was the duty of a man and a citizen to impart the doctrine of salvation, to rescue his country from the dominion of sin and error. The energy of a mind incessantly bent on the same object, would convert a general obligation into a particular call; the warm suggestions of the understanding or the fancy would be felt as the inspirations of heaven; the labour of thought would expire in rapture and vision; and the inward sensation, the invisible monitor, would be described with the form and attributes of an angel of God.

From enthusiasm to imposture the step is perilous and slippery; the demon of Socrates affords a memorable instance how a wise man may deceive himself, how a good man may deceive others, how the conscience may slumber in a mixed middle state between self-illusion and voluntary fraud. Charity may believe that the original motives of Mohammed were those of pure and genuine benevolence; but a human missionary is incapable of cherishing the obstinate unbelievers who reject his claims, despise his arguments, and persecute his life; he might forgive his personal adversaries, he may lawfully hate the enemies of God; the stern passions of pride and revenge were kindled in the bosom of Mohammed, and he sighed, like the prophet of Nineveh, for the destruction of the rebels whom he had condemned. The injustice of Mecca and the choice of Medina transformed the citizen into a prince, the humble preacher into the leader of armies; but his sword was consecrated by the example of the saints; and the same God who afflicts a sinful world with pestilence and earthquakes might inspire for their conversion or chastisement the valour of his servants. In the exercise of political government he was compelled to abate the stern rigour of fanaticism, to comply, in some measure, with the prejudices 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 Mohammed 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 Mohammed 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 would 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 inseparably 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 Mohammed may be allowed as the 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. The decree of Mohammed that, in the sale of captives, the mothers should never be separated from their children, may suspend or moderate the censure of the historian.

The good sense of Mohammed despised the pomp of royalty; the apostle of God submitted to the menial offices of the family; he kindled the fire, swept the floor, milked the ewes, and mended with his own hands his shoes and his woollen garment. Disdaining the penance and merit of a hermit, he observed, without effort or vanity, the abstemious diet of an Arab and a soldier. On solemn occasions he feasted his companions with rustic and hospitable plenty; but in his domestic life many weeks would elapse without a fire being kindled on the hearth of the prophet. The interdiction of wine was confirmed by his example; his hunger was appeased with a sparing allowance of barley-bread; he delighted in the taste of milk and honey, but his ordinary food consisted of dates and water. Perfumes and women were the two sensual enjoyments which his nature required and his religion did not forbid; and Mohammed affirmed that the fervour of his devotion was increased by these innocent pleasures. The heat of the climate inflames the blood of the Arabs; and their libidinous complexion has been noticed by the writers of antiquity. Their incontinence was regulated by the civil and religious laws of the _Koran_; their incestuous alliances were blamed; the boundless license of polygamy was reduced to four legitimate wives or concubines; their rights both of bed and of dowry were equitably determined; the freedom of divorce was discouraged; adultery was condemned as a capital offence; and fornication, in either sex, was punished with a hundred stripes.

Such were the calm and rational precepts of the legislator; but in his private conduct Mohammed indulged the appetites of a man and abused the claims of a prophet. A special revelation dispensed him from the laws which he had imposed on his nation; the female sex, without reserve, was abandoned to his desires; and this singular prerogative excited the envy rather than the scandal, the veneration rather than the envy of the devout Mussulmans. If we remember the seven hundred wives and three hundred concubines of the wise Solomon, we shall applaud the modesty of the Arabian, who espoused no more than seventeen or fifteen wives; eleven are enumerated, who occupied at Medina their separate apartments round the house of the apostle, and enjoyed in their turns the favour of his conjugal society. What is singular enough, they were all widows, excepting only Aisha, the daughter of Abu Bekr. She was doubtless a virgin, since Mohammed consummated his nuptials (such is the premature ripeness of the climate) when she was only nine years of age. The youth, the beauty, the spirit of Aisha, gave her a superior ascendant: she was beloved and trusted by the prophet; and after his death the daughter of Abu Bekr was long revered as the mother of the faithful. Her behaviour had been ambiguous and indiscreet; in a nocturnal march she was accidentally left behind, and in the morning Aisha returned to the camp with a man.

The temper of Mohammed was inclined to jealousy; but a divine revelation assured him of her innocence; he chastised her accusers, and published a law of domestic peace, that no woman should be condemned unless four male witnesses had seen her in the act of adultery. In his adventures with Zainab, the wife of Zaid, and with Maria, an Egyptian captive, the amorous prophet forgot the interest of his reputation. At the house of Zaid, his freedman and adopted son, he beheld in a loose undress the beauty of Zainab, and burst forth into an ejaculation of devotion and desire. The servile, or grateful, freedman understood the hint, and yielded without hesitation to the love of his benefactor. But as the filial relation had excited some doubt and scandal, the angel Gabriel descended from heaven to ratify the deed, to annul the adoption, and gently to reprove the apostle for distrusting the indulgence of his God. One of his wives, Hafsa, the daughter of Omar, surprised him on her own bed in the embraces of his Egyptian captive; she promised secrecy and forgiveness, he swore that he would renounce the possession of Maria. Both parties forgot their engagements, and Gabriel again descended with a chapter of the _Koran_, to absolve him from his oath and to exhort him freely to enjoy his captives and concubines, without listening to the clamours of his wives. In a solitary retreat of thirty days, he laboured, alone with Maria, to fulfil the commands of the angel. When his love and revenge were satiated, he summoned to his presence his eleven wives, reproached their disobedience and indiscretion, and threatened them with a sentence of divorce, both in this world and the next--a dreadful sentence, since those who had ascended the bed of the prophet were forever excluded from the hope of a second marriage.

Perhaps the incontinence of Mohammed may be palliated by the tradition of his natural or preternatural gifts; he united the manly virtue of thirty of the children of Adam, and the apostle might rival the thirteenth labour of the Grecian Hercules. A more serious and decent excuse may be drawn from his fidelity to Khadija. During the twenty-four years of their marriage her youthful husband abstained from the right of polygamy, and the pride or tenderness of the venerable matron was never insulted by the society of a rival. After her death he placed her in the rank of the four perfect women, with the sister of Moses, the mother of Jesus, and Fatima, the best beloved of his daughters. “Was she not old?” said Aisha, with the insolence of a blooming beauty, “has not God given you a better in her place?” “No, by God,” said Mohammed, with an effusion of honest gratitude, “there never can be a better! she believed in me when men despised me; she relieved my wants when I was poor and persecuted by the world.”

In the largest indulgence of polygamy, the founder of a religion and empire might aspire to multiply the chances of a numerous posterity and a lineal succession. The hopes of Mohammed were fatally disappointed. The virgin Aisha, and his ten widows of mature age and approved fertility, were barren in his potent embraces. The four sons of Khadija died in their infancy. Maria, his Egyptian concubine, was endeared to him by the birth of Ibrahim. At the end of fifteen months the prophet wept over his grave; but he sustained with firmness the raillery of his enemies, and checked the adulation or credulity of the Moslems, by the assurance that an eclipse of the sun was not occasioned by the death of the infant. Khadija had likewise given him four daughters, who were married to the most faithful of his disciples; the three eldest died before their father; but Fatima, who possessed his confidence and love, became the wife of her cousin Ali, and the mother of an illustrious progeny.

From his earliest youth, Mohammed was addicted to religious contemplation; each year, during the month of Ramadhan, he withdrew from the world and from the arms of Khadija; in the cave of Hira, three miles from Mecca, he consulted the spirit of fraud or enthusiasm, whose abode is not in the heavens but in the mind of the prophet. The faith which, under the name of Islam, he preached to his family and nation, is compounded of an eternal truth and a necessary fiction--that there is only one God, and that Mohammed is the apostle of God.

The Christians of the seventh century had insensibly relapsed into a semblance of paganism; their public and private vows were addressed to the relics and images that disgraced the temples of the East; the throne of the Almighty was darkened by a cloud of martyrs, and saints, and angels, the objects of popular veneration; and the Collyridian heretics, who flourished in the fruitful soil of Arabia, invested the Virgin Mary with the name and honours of a goddess. The creed of Mohammed is free from suspicion or ambiguity; and the _Koran_ is a glorious testimony to the unity of God. The prophet of Mecca rejected the worship of idols and men, of stars and planets, on the rational principle that whatever rises must set, that whatever is born must die, that whatever is corruptible must decay and perish. In the author of the universe, his rational enthusiasm confessed and adored an infinite and eternal being, without form or place, without issue or similitude, present to our most secret thoughts, existing by the necessity of his own nature, and deriving from himself all moral and intellectual perfection. These sublime truths, thus announced in the language of the prophet, are firmly held by his disciples, and defined with metaphysical precision by the interpreters of the _Koran_. The first principle of reason and revelation was confirmed by the voice of Mohammed; his proselytes, from India to Morocco, are distinguished by the name of Unitarians; and the danger of idolatry has been prevented by the interdiction of images. The doctrine of eternal decrees and absolute predestination is strictly embraced by the Mohammedans; and they struggle with the common difficulties, how to reconcile the prescience of God with the freedom and responsibility of man; how to explain the permission of evil under the reign of infinite power and infinite goodness.

The liberality of Mohammed allowed to his predecessors the same credit which he claimed for himself; and the chain of inspiration was prolonged from the fall of Adam to the promulgation of the _Koran_. During that period, some rays of prophetic light had been imparted to 124,000 of the elect, discriminated by their respective measure of virtue and grace; 313 apostles were sent with a special commission to recall their country from idolatry and vice; 104 volumes had been dictated by the holy spirit; and six legislators of transcendent brightness have announced to mankind the six successive revelations of various rites, but of one immutable religion. The authority and station of Adam, Noah, Abraham, Moses, Christ, and Mohammed rise in just gradation above each other; but whosoever hates or rejects any one of the prophets is numbered with the infidels. The writings of the patriarchs were extant only in the apocryphal copies of the Greeks and Syrians; the conduct of Adam had not entitled him to the gratitude or respect of his children; the seven precepts of Noah were observed by an inferior and imperfect class of the proselytes of the synagogue, and the memory of Abraham was obscurely revered by the Sabians in his native land of Chaldea; of the myriads of prophets, Moses and Christ alone lived and reigned; and the remnant of the inspired writings was comprised in the books of the Old and the New Testament. The miraculous story of Moses is consecrated and embellished in the _Koran_; and the captive Jews enjoy the secret revenge of imposing their belief on the nations whose recent creeds they deride. For the author of Christianity, the Mohammedans are taught by the prophet to entertain a high and mysterious reverence. “Verily, Christ Jesus, the son of Mary, is the Apostle of God, and His word, which He conveyed unto Mary, and a spirit proceeding from him are honourable in this world, and in the world to come; and He is one of those who approach near to the presence of God.” The piety of Moses and of Christ rejoiced in the assurance of a future prophet, more illustrious than themselves; the evangelic promise of the Paraclete, or Holy Ghost, was prefigured in the name, and accomplished in the person, of Mohammed, the greatest and the last of the apostles of God.

The inspiration of the Hebrew prophets, of the apostles and evangelists of Christ, might not be incompatible with the exercise of their reason and memory; and the diversity of their genius is strongly marked in the style and composition of the books of the Old and New Testament. But Mohammed was content with a character, more humble yet more sublime, of a simple editor; the substance of the _Koran_, according to himself or his disciples, is uncreated and eternal; subsisting in the essence of the Deity, and inscribed with a pen of light on the table of his everlasting decrees. A paper copy, in a volume of silk and gems, was brought down to the lowest heaven by the angel Gabriel, who, under the Jewish economy, had indeed been despatched on the most important errands; and this trusty messenger successively revealed the chapters and verses to the Arabian prophet. Instead of a perpetual and perfect measure of the divine will, the fragments of the _Koran_ were produced at the discretion of Mohammed; each revelation is suited to the emergencies of his policy or passion; and all contradiction is removed by the saving maxim that any text of Scripture is abrogated or modified by any subsequent passage. The word of God, and of the apostle, was diligently recorded by his disciples on palm leaves and the shoulder bones of mutton; and the pages, without order or connection, were cast into a domestic chest in the custody of one of his wives.

Two years after the death of Mohammed the sacred volume was collected and published by his friend and successor Abu Bekr. The work was revised by the caliph Othman, in the thirtieth year of the Hegira; and the various editions of the _Koran_ assert the same miraculous privilege of a uniform and incorruptible text. In the spirit of enthusiasm or vanity, the prophet rests the truth of his mission on the merit of his book, audaciously challenges both men and angels to imitate the beauties of a single page, and presumes to assert that God alone could dictate this incomparable performance. This argument is most powerfully addressed to a devout Arabian, whose mind is attuned to faith and rapture, whose ear is delighted by the music of sounds, and whose ignorance is incapable of comparing the productions of human genius. The harmony and copiousness of style will not reach, in a version, the European infidel; he will peruse with impatience the endless incoherent rhapsody of fable, and precept, and declamation, which seldom excites a sentiment or an idea, which sometimes crawls in the dust, and is sometimes lost in the clouds. The divine attributes exalt the fancy of the Arabian missionary; but his loftiest strains must yield to the sublime simplicity of the book of Job, composed in a remote age, in the same country, and in the same language. If the composition of the _Koran_ exceed the faculties of a man, to what superior intelligence should we ascribe the _Iliad_ of Homer or the _Philippics_ of Demosthenes?

In all religions, the life of the founder supplies the silence of his written revelation; the sayings of Mohammed were so many lessons of truth, his actions so many examples of virtue; and the public and private memorials were preserved by his wives and companions. At the end of two hundred years the _sunna_, or oral law, was fixed and consecrated by the labours of Al-Buchari, who discriminated 7,275 traditions, from a mass of 300,000 reports of a more doubtful or spurious character. Each day the pious author prayed in the temple of Mecca, and performed his ablutions with the water of Zemzem; the pages were successively deposited on the pulpit and the sepulchre of the apostle; and the work has been approved by the four orthodox sects of the Sunnites.

The mission of the ancient prophets, of Moses, and of Jesus, had been confirmed by many splendid prodigies; and Mohammed was repeatedly urged by the inhabitants of Mecca and Medina to produce a similar evidence of his divine legation; to call down from heaven the angel or the volume of his revelation, to create a garden in the desert, or to kindle a conflagration in the unbelieving city. As often as he is pressed by the demands of the Koreish, he involves himself in the obscure boast of vision and prophecy, appeals to the internal proofs of his doctrine, and shields himself behind the providence of God, who refuses those signs and wonders that would depreciate the merit of faith and aggravate the guilt of infidelity. But the modest or angry tone of his apologies betrays his weakness and vexation; and these passages of scandal establish, beyond suspicion, the integrity of the _Koran_.

The votaries of Mohammed are more assured than himself of his miraculous gifts, and their confidence and credulity increase as they are further removed from the time and place of his spiritual exploits. They believe or affirm that trees went forth to meet him; that he was saluted by stones; that water gushed from his fingers; that he fed the hungry, cured the sick, and raised the dead; that a beam groaned to him; that a camel complained to him; that a shoulder of mutton informed him of its being poisoned; and that both animate and inanimate nature were equally subject to the apostle of God. His dream of a nocturnal journey is seriously described as a real and corporeal transaction. A mysterious animal, the borak, conveyed him from the temple of Mecca to that of Jerusalem; with his companion Gabriel he successively ascended the seven heavens, and received and repaid the salutations of the patriarchs, the prophets, and the angels, in their respective mansions. Beyond the seventh heaven, Mohammed alone was permitted to proceed; he passed the veil of unity, approached within two bow-shots of the throne, and felt a cold that pierced him to the heart when his shoulder was touched by the hand of God. After this familiar, though important conversation, he again descended to Jerusalem, remounted the borak, returned to Mecca, and performed in the tenth part of a night the journey of many thousand years. According to another legend, the apostle confounded in a national assembly the malicious challenge of the Koreish. His resistless word split asunder the orb of the moon; the obedient planet stooped from her station in the sky, accomplished the seven revolutions round the Kaaba, saluted Mohammed in the Arabian tongue, and suddenly contracting her dimensions entered at the collar, and issued forth through the sleeve of his shirt. The vulgar are amused with these marvellous tales; but the gravest of the Mussulman doctors imitate the modesty of their master, and indulge a latitude of faith or interpretation. They might speciously allege that, in preaching the religion, it was needless to violate the harmony of nature; that a creed unclouded with mystery may be excused from miracles; and that the sword of Mohammed was not less potent than the rod of Moses.

The polytheist is oppressed and distracted by the variety of superstition; a thousand rites of Egyptian origin were interwoven with the essence of the Mosaic law, and the spirit of the Gospel had evaporated in the pageantry of the church. The prophet of Mecca was tempted, by prejudice, or policy, or patriotism, to sanctify the rites of the Arabians and the custom of visiting the holy stone of the Kaaba. But the precepts of Mohammed himself inculcate a more simple and rational piety; prayer, fasting, and alms are the religious duties of a Mussulman; and he is encouraged to hope that prayer will carry him half-way to God, fasting will bring him to the door of his palace, and alms will gain him admittance.

(1) According to the tradition of the nocturnal journey, the apostle, in his personal conference with the Deity, was commanded to impose on his disciples the daily obligation of fifty prayers. By the advice of Moses, he applied for an alleviation of this intolerable burden; the number was gradually reduced to five; without any dispensation of business or pleasure, or time or place, the devotion of the faithful is repeated at daybreak, at noon, in the afternoon, in the evening, and at the first watch of the night; and in the present decay of religious fervour our travellers are edified by the profound humility and attention of the Turks and Persians. Cleanliness is the key of prayer; the frequent lustration of the hands, the face, and the body, which was practised of old by the Arabs, is solemnly enjoined by the _Koran_; and a permission is formally granted to supply with sand the scarcity of water. The words and attitudes of supplication, as it is performed either sitting, or standing, or prostrate on the ground, are prescribed by custom or authority, but the prayer is poured forth in short and fervent ejaculations; the measure of zeal is not exhausted by a tedious liturgy; and each Mussulman, for his own person, is invested with the character of a priest. Among the theists, who reject the use of images, it has been found necessary to restrain the wanderings of the fancy by directing the eye and the thought towards a _kibla_, or visible point of the horizon. The prophet was at first inclined to gratify the Jews by the choice of Jerusalem, but he soon returned to a more natural partiality; and five times every day the eyes of the nations at Astrakhan, at Fez, at Delhi are devoutly turned to the holy temple of Mecca. Yet every spot for the service of God is equally pure; the Mohammedans indifferently pray in their chamber or in the street. As a distinction from the Jews and Christians, the Friday in each week is set apart for the useful institution of public worship; the people are assembled in the mosque; and the imam, some respectable elder, ascends the pulpit, to begin the prayer and pronounce the sermon. But the Mohammedan religion is destitute of priesthood or sacrifice; and the independent spirit of fanaticism looks down with contempt on the ministers and the slaves of superstition.

(2) The voluntary penance of the ascetics, the torment and glory of their lives, was odious to a prophet who censured in his companions a rash vow of abstaining from flesh, and women, and sleep; and firmly declared that he would suffer no monks in his religion. Yet he instituted, in each year, a fast of thirty days; and strenuously recommended the observance, as a discipline which purifies the soul and subdues the body, as a salutary exercise of obedience to the will of God and his apostle. During the month of Ramadhan, from the rising to the setting of the sun, the Mussulman abstains from eating, and drinking, and women, and baths, and perfumes; from all nourishment that can restore his strength, from all pleasure that can gratify his senses. In the revolution of the lunar year, the Ramadhan coincides by turns with the winter cold and the summer heat; and the patient martyr, without assuaging his thirst with a drop of water, must expect the close of a tedious and sultry day. The interdiction of wine, peculiar to some orders of priests or hermits, is converted by Mohammed alone into a positive and general law; and a considerable portion of the globe has abjured, at his command, the use of that salutary though dangerous liquor. These painful restraints are, doubtless, infringed by the libertine and eluded by the hypocrite; but the legislator by whom they are enacted cannot surely be accused of alluring his proselytes by the indulgence of their sensual appetites.

(3) The charity of the Mohammedans descends to the animal creation; and the _Koran_ repeatedly inculcates, not as a merit but as a strict and indispensable duty, the relief of the indigent and unfortunate. Mohammed, perhaps, is the only lawgiver who has defined the precise measure of charity; the standard may vary with the degree and nature of property, as it consists either in money, in corn or cattle, in fruits or merchandise; but the Mussulman does not accomplish the law unless he bestows a tenth of his revenue; and if his conscience accuses him of fraud or extortion, the tenth, under the idea of restitution, is enlarged to a fifth. Benevolence is the foundation of justice, since we are forbidden to injure those whom we are bound to assist. A prophet may reveal the secrets of heaven and of futurity; but in his moral precepts he can only repeat the lessons of our own hearts.

The two articles of belief and the four practical duties of Islam are guarded by rewards and punishments; and the faith of the Mussulman is devoutly fixed on the event of the judgment and the last day. The prophet has not presumed to determine the moment of that awful catastrophe, though he darkly announces the signs, both in heaven and earth, which will precede the universal dissolution, when life shall be destroyed and the order of creation shall be confounded in the primitive chaos. At the blast of the trumpet, new worlds will start into being; angels, genii, and men will arise from the dead, and the human soul will again be united to the body. The doctrine of the resurrection was first entertained by the Egyptians; and their mummies were embalmed, their pyramids were constructed, to preserve the ancient mansion of the soul during a period of three thousand years. But the attempt is partial and unavailing; and it is with a more philosophic spirit that Mohammed relies on the omnipotence of the Creator, whose word can reanimate the breathless clay, and collect the innumerable atoms that no longer retain their form or substance. The intermediate state of the soul it is hard to decide; and those who most firmly believe in her immaterial nature, are at a loss to understand how she can think or act without the agency of the organs of sense.