had restrained them from opposing his ambition; the disci ples of Jesus were endeared to the enemy of the Jews; and it was the interest of a conqueror to propose a fair capitula tion to the most powerful religion of the earth.

ti

Till the age of sixty-three years, the strength of Mahomet was equal to the temporal and spiritual fatigues of his mission. His epileptic fits, an absurd calumny of the Greeks, would be an object of pity rather than abhorrence; 149 but he seriouslv believed that he was poisoned at Chaibar by the revenge of Jewish female.150 During four years, the health of the prophet declined; his infirmities increased; but his mortal disease was a fever of fourteen days, which deprived him by intervals of the use of reason. As soon as he was conscious of his dan ger, he edified his brethren by the humility of his virtue or penitence. "If there be any man," said the apostle from the pulpit, "whom I have unjustly scourged, I submit my own back to the lash of retaliation. Have I aspersed the reputation of a Mussulman? let him proclaim my thoughts in the face of the congregation. Has any one been despoiled of his goods? the little that I possess shall compensate the principal and the interest of the debt." Yes," replied a voice from

66

and inclines to believe it spurious. Yet Abulpharagius quotes the impostor's treaty with the Nestorian patriarch, (Asseman. Bibliot. Orient. tom. ii. p. 418;) but Abulpharagius was primate of the Jacobites.

149 The epilepsy, or falling-sickness, of Mahomet is asserted by Theophanes, Zonaras, and the rest of the Greeks; and is greedily swallowed by the gross bigotry of Hottinger, (Hist. Orient. p. 10, 11,) Prideaux, (Life of Mahomet, p. 12,) and Maracci, (tom. ii. Alcoran, p. 762, 763.) The titles (the wrapped-up, the covered) of two chapters of the Koran (73, 74) can hardly be strained to such an interpretation: the silence, the ignorance of the Mahometan commentators, is more conclusive than the most peremptory denial; and the charitable side is espoused by Ockley, (Hist. of the Saracens, tom. i. p. 301,) Gagnier, (ad Abulfedam, p. 9. Vie de Mahomet, tom. i. p. 118,) and Sale, (Koran, p. 469-474.)*

150 This poison (more ignominious since it was offered as a test of his prophetic knowledge) is frankly confessed by his zealous votaries, Abulfeda (p. 92) and Al Jannabi, (apud Gagnier, tom. ii. p. 286-288.)

Dr. Weil believes in the epilepsy, and adduces strong evidence for it; and surely it may be believed, in perfect charity; and that the prophet's visions were connected, as they appear to have been, with these fits. I have little doubt that he saw and believed these visions and visions they Weil, p. 43 - M. 1845.

were.

the crowd, "I am entitled to three drams of silver." Mahomet heard the complaint, satisfied the demand, and thanked his creditor for accusing him in this world rather than at the day of judgment. He beheld with temperate firmness the approach of death enfranchised his slaves (seventeen men, as they are named, and eleven women ;) minutely directed the order of his funeral, and moderated the lamentations of his weeping friends, on whom he bestowed the benediction of peace. Till the third day before his death, he regularly performed the function of public prayer: the choice of Abubeker to supply his place, appeared to mark that ancient and faithful friend as his successor in the sacerdotal and regal office; but he prudently declined the risk and envy of a more explicit nomination. At a moment when his faculties were visibly impaired, he called for pen and ink to write, or, more properly, to dictate, a divine book, the sum and accomplishment of all his revelations: a dispute arose in the chamber, whether he should be allowed to supersede the authority of the Koran; and the prophet was forced to reprove the indecent vehemence of his disciples. If the slightest credit may be afforded to the traditions of his wives and companions, he maintained, in the bosom of his family, and to the last moments of his life, the dignity* of an apostle, and the faith of an enthusiast; described the visits of Gabriel, who bade an everlasting farewell to the earth, and expressed his lively confidence, not only of the mercy, but of the favor, of the Supreme Being. In a familiar discourse he had mentioned his special prerogative, that the angel of death was not allowed to take his soul till he had respectfully asked the permission of the prophet. The request was granted; and Mahomet immediately fell into the agony of his dissolution: his head was reclined on the lap of Ayesha, the best beloved of all his

Major Price, who writes with the authority of one widely conversant with the original sources of Eastern knowledge, and in a very candid tone, takes a very different view of the prophet's death. "In tracing the circumstances of Mahommed's illness, we look in vain for any proofs of that meek and heroic firmness which might be expected to dignify and embellish the last moments of the apostle of God. On some occasions he betrayed such want of fortitude, such marks of childish impatience, as are in general to be found in men only of the most ordinary stamp; and such as extorted from his wife Ayesha, in particular, the sarcastic remark, that in herself, or any of her family, a similar demeanor would long since have incurred his severe displeasure. *** He said that the acuteness and vio luce of his sufferings were necessarily in the proportion of those honors with which it had ever pleased the hand of Omnipotence to distinguish its culiar tavorites. Price. vol. i. p. 13. — M

wives; he fainted with the violence of pain; recovering his spirits, he raised his eyes towards the roof of the house, and, with a steady look, though a faltering voice, uttered the last broken, though articulate, words: "O God!. . . I come,

my sins.

n.y

pardon Yes, . among fellow-citizens on high ;" and thus peaceably expired on a carpet spread upon the floor. An expedition for the conquest of Syria was stopped by this mournful event: the army halted at the gates of Medina, the chiefs were assembled round their dying master. The city, more especially the house, of the prophet, was a scene of clamorous sorrow or si'ent despair: fanaticism alone could suggest a ray of hope and consolation. "How can he be dead, our witness, our intercessor, our mediator, with God? By God he is not dead like Moses and Jesus, he is wrapped in a holy trance, and speedily will he return to his faithful people." The evidence of sense was disregarded; and Omar, unsheathing his cimeter, threatened to strike off the heads of the infidels, who should dare to affirm that the prophet was no more. The tumult was appeased by the weight and moderation of Abubeker. "Is it Mahomet," said he to Omar and the multitude, the God of Mahomet, whom you worship? The God of Mahomet liveth forever; but the apostle was a mortal like ourselves, and according to his own prediction, he has experienced the common fate of mortality." He was piously in terred by the hands of his nearest kinsman, on the same spot on which he expired: 151 Medina has been sanctified by the death and burial of Mahomet; and the innumerable pilgrims

or

151 The Greeks and Latins have invented and propagated the vulgar and ridiculous story, that Mahomet's iron tomb is suspended in the air at Mecca, (ojμa μɛtewoitóμerov, Laonicus Chalcondyles, de Rebus Turcicis, 1. iii. p. 66,) by the action of equal and potent loadstones, (Dictionnaire de Bayle, MAHOMET, Rem. EE. FF.) Without any philosophical inquiries, it may suffice, that, 1. The prophet was not Luried at Mecca; and, 2. That his tomb at Medina, which has been visited by millions, is placed on the ground, (Reland, de Relig. Mc ham. 1. ii. c. 19, p. 209-211. Gagnier, Vie de Mahomet, tom. iii. p 263-268.)*

According to the testimony of all the Eastern authors, Mahomet died on Monday the 12th Reby 1st, in the year 11 of the Hegira, which answers in reality to the 8th June, 632, of J. C. We find in Ockley (Hist. of Saracens) that it was on Monday the 6th June, 632. This is a mistake; for the 6th June of that year was a Saturday, not a Monday; the 8th June, therefore, was a Monday. It is easy to discover that the lunar year, in his calculation, has been confounded with the solar. St. Martin, voi. xi. p 186.-M.

of Mecca often tu n aside from the way, to bow, in voluntary devotion, 152 before the simple tomb of the prophet.153

At the conclusion of the life of Mahomet, it may perhap be expected, that I should balance his faults and virtues that I should decide whether the title of enthusiast or impos tor 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 Hera, 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 idol atry of Mecca. It was the duty of a man and a citizen to mpart the doctrine of salvation, to rescue his country from che dominion of sin and error. The energy of a mind incesantly 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 labor of thought would expire in rapture and vision; and the inward sensation, the invisible monitor, would be described with the form and attributes of in angel of God. 154 From enthusiasm to imposture, the step

152 Al Jannabi enumerates (Vie de Mahomet, tom. iii. p. 372-391) the multifarious duties of a pilgrim who visits the tombs of the >rophet and his companions; and the learned casuist decides, that this act of devotion is nearest in obligation and merit to a divine precept. The doctors are divided which, of Mecca or Medina, be the most exellent, (p. 391-394.)

153 The last sickness, death, and burial of Mahomet, are described by Abulfeda and Gagnier, (Vit. Moham. p. 133-142. Vie de Mahomet, tom. iii. p. 220-271.) The most private and interesting circumstances were originally received from Ayesha, Ali, the sons of Abbas, &c.; and as they dwelt at Medina, and survived the prophet many years, they might repeat the pious tale to a second or third generation of pilgrims.

154 The Christians, rashly enough, have assigned to Mah met a

is perilous and slippery: the dæmon of Socrates 155 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 and middle state between self-illusion and voluntary fraud. Charity may believe that tne original motives of Mahomet were those of pure and gen. uine 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 for give his personal adversaries, he may lawfully hate the enemies of God; the stern passions of pride and revenge were kindled in the bosom of Mahomet, 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 valor of his servants. In the exercise of political government, he was compelled to abate of the stern rigor 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 propa gation of the faith; and Mahomet commanded or approved

ear.

tame pigeon, that seemed to descend from heaven and whisper in his As this pretended miracle is urged by Grotius, (de Veritate Religionis Christianæ,) his Arabic translator, the learned Pocock, inquired of him the names of his authors; and Grotius confessed, that it is unknown to the Mahometans themselves. Lest it should provoke their indignation and laughter, the pious lie is suppressed in the Arabic version; but it has maintained an edifying place in the numerous editions of the Latin text, (Pocock, Specimen, Hist. Arabum, p. 186, 187. Reland, de Religion. Moham. 1. ii. c. 39, p. 259-262.)

135 Εμοὶ δὲ τοῦτό ἐστιν ἐκ παιδὸς ἀρξάμενον, φωνή τις γιγνομένη ἢ ὅταν γένηται ἀεὶ ἀποτρέπει με τούτου ὃ ἄν μέλλω πράττειν, προτρέπει δὲ οὔποτε (Plato, in Apolog. Socrat. c. 19, p. 121, 122, edit. Fischer.) The familiar examples, which Socrates urges in his Dialogue with Theages, (Platon. Opera, tom. i. p. 128, 129, edit. Hen. Stephan) are beyond the reach of human foresight; and the divine inspiration (the μó• vor) of the philosopher is clearly taught in the Memorabilia of Xenophon. The ideas of the most rational Platonists are expressed by Cicero, (de Divinat. i. 54,) and in the xivth and xvth Dissertations of Maximus of T: re, p. 153-172, edit. Davis.)