CHAP. LI. Union of the Arabs, CHAP. LI. The Conquest of Persia, Syria, Egypt, Africa, and Spain, by the Arabs or Saracens.—Empire of the Caliphs, or Successors of Mahomet. State of the Christians, &c. under their Government. THE Я HE revolution of Arabia had not changed the character of the Arabs: The death of Mahomet was the signal of independence; and the hasty structure of his power and religion totA.D. 682. tered to its foundations. A small and faithful band of his primitive disciples had listened to his eloquence, and shared his distress; had fled with the apostle from the persecution of Mecca, or had received the fugitive in the walls of Medina. The increasing myriads, who acknowledged Mahomet as their king and prophet, had been compelled by his arms, or allured by his prosperity. The polytheists were confounded by the simple idea, of a solitary and invisible God: The pride of the Christians and Jews disdained the yoke of a mortal and contemporary legislator. Their habits of faith and obedience were not sufficiently confirmed; and many of the new converts regretted the venerable antiquity of the law of Moses, or the rites and mysteries of the Catholic church, or the idols, the sacrifices, the joyous festivals, of A their 1 their pagan ancestors. The jarring interests and CHA P. hereditary feuds of the Arabian tribes had not .LI. yet coalesced in a system of union and subordination; and the Barbarians were impatient of the mildest and most salutary laws that curbed their passions, or violated their customs. They submitted with reluctance to the religious precepts of the Koran, the abstinence from wine, the fast of the Ramadan, and the daily repetition of five prayers; and the alms and tithes, which were collected for the treasury of Medina, could be distinguished only by a name from the payment of a perpetual and ignominious tribute. The example of Mahomet had excited a spirit of fanaticism or imposture, and several of his rivals presumed to imitate the conduct and defy the authority of the living prophet. At the head of the fugitives and auxiliaries, the first caliph was reduced to the cities of Mecca, Medina, and Tayef; and perhaps the Koreish would have restored the idols of the Caaba, if their levity had not been checked by a seasonable reproof. " Ye "men men of Mecca, will ye be the last to embrace, " and the first to abandon the religion of Islam?” After exhorting the Moslems to confide in the aid of God and his apostle, Abubeker resolved, by a vigorous attack, to prevent the junction of the rebels. The women and children were safely lodged in the cavities of the mountains: The warriors, marching under eleven banners, diffused the terror of their arms; and the appearance of military force revived and confirmed the loyalty of the faithful. The inconstant tribes accepted, with humble A a 2 of a .LI. CHA P. humble repentance, the duties of prayer, and fasting and alms; and, after some examples of success and severity, the most daring apostates fell prostrate before the sword of the Lord and of Caled. In the fertile province of Yemannah *, between the Red Sea and the Gulph of Persia, in a city not inferior to Medina itself, a powerful chief, his name was Moseilama, had assumed the character of a prophet, and the tribe of Hanifa listened to his voice. A female prophetess was attracted by his reputation: The decencies of words and actions were spurned by these favourites of heaven; and they employed several days in mystic and amorous converse. An obscure sentence of his Koran, or book, is yet extant ; and, in * See the description of the city and country of Al Yamanah, in Abulfeda, Descript. Arabic, p. 60, 61. In the xiiith century, there were some ruins, and a few palms, but in the present century, the same ground is occupied by the visions and arms of a modern prophet, whose tenets are imperfectly known, (Niebuhr, Description de l'Arabie. p. 296-302.) Their first salutation may be transcribed, but cannot be translated. It was thus that Moseilama said or sung: Surge tandem itaque strenue permolenda; nam stratus tibi thorus est. Aut in propatulo tentorio si velis, aut in abditiore cubiculo si malis s; Aut supinam te humi exporrectam fustigabo, si velis, aut si malis manibus pedibusque nixam. Aui si velus ejus (Priapi) gemino triente, aut si malis totus veniam. Imo, totus venito, O Apostole Dei clamabat fœmina. Id ipsum dicebat. Moscilama mihi quoque suggessit Deus. The prophetess Segjah, after the fall of her lover, returned to idolatry; but, under the reign of Moawiyah, she became a Mussulman, and died at Bassora, (Abulfeda, Annal. vers. Reiske, p. 63.) Sce this text, which demonstrates a God from the works of generation, in Abulpharagius (Specimen Hist. Arabum, p. 13. and Dynast. p. 103.) and Abulfeda, (Annal. p. 63.) in the pride of his mission, Moseilama conde- CHA P. scended to offer a partition of the earth. The LI. proposal was answered by Mahomet with con'tempt; but the rapid progress of the impostor awakened the fears of his successor: Forty thousand Moslems were assembled under the standard of Caled; and the existence of their faith was resigned to the event of a decisive battle. In the first action, they were pulsed with the loss of twelve hundred men; but the skill and perseverance of their general prevailed: Their defeat was avenged by the slaughter of ten thousand infidels; and Moseilama himself was pierced by an Ethiopian slave with the same javelin which had mortally wounded the uncle of Mahomet. The various rebels of Arabia, without a chief or a cause, were speedily suppressed by the power and discipline of the rising monarchy; and the whole nation again professed, and more stedfastly held, the religion of the Koran. The ambition of the caliphs provided an immediate exercise for the restless spirit of the Saracens: Their valour was united in the prosecution of an holy war; and their enthusiasm was equally confirmed by opposition and victory. of their caliphs. From the rapid conquests of the Saracens, a Character presumption will naturally arise, that the first caliphs commanded in person the armies of the faithful, and sought the crown of martyrdom in the foremost ranks of the battle. The courage of Abubeker*, Omar A a 3 *His reign in Eutychius, tom. ii. p. 251. Elmacin, p. 18. Abulpharagius, p. 108. Abulfeda, p. 60. D'Herbelot, p. 58. LI. CHA P. Omar *, and Othman †, had indeed been tried in the persecution and wars of the prophet; and the personal assurance of paradise must have taught them to despise the pleasures and dangers of the present world. But they ascended the throne in a venerable or mature age, and esteemed the domestic cares of religion and justice the most important duties of a sovereign. Except the presence of Omar at the siege of Jerusalem, the longest expeditions were the frequent pilgrimage from Medina to Mecca; and they calmly received the tidings of victory as they prayed or preached before the sepulchre of the prophet. The austere and frugal measure of their lives was the effect of virtue or habit, and the pride of their simplicity insulted the vain magnificence of the kings of the earth. When Abubeker assumed the office of caliph, he enjoined his daughter Ayesha to take a strict account of his private patrimony, that it might be evident whether he were enriched or impoverished by the service of the state. He thought himself entitled to a stipend of three pieces of gold, with the sufficient maintenance of a single camel and a black slave; but on the Friday of each week, he distributed the residue of his own and the public money, first to the most worthy, and then to the most indigent, of the Moslems. The remains of his wealth, a coarse garment, and five pieces of gold,, * His reign in Eutychius, p. 264. pharagius, p. 110. Abulfeda, p. 66. His reign in Eutychius, p. 323. pharagius, p. 115. Abulfeda, p. 75. Elmacin, p. 24. Abul- Elmacin, p. 36. AbulD'Herbelot, p. 695: |