banner was intrusted to Zeid; and such was the discipline of enthusiasm of the rising sect, that the noblest chiefs served without reluctance under the slave of the prophet. On the event of his decease, Jaafar and Abdallah were successively substituted to the command; and if the three should perish in the war, the troops were authorized to elect their general. The three leaders were slain in the battle of Muta,146 the first military action, which tried the valor of the Moslems against a foreign enemy. Zeid fell, like a soldier, in the foremost ranks: the death of Jaafar was heroic and memorable: he lost his right hand he shifted the standard to his left: the left was severed from his body: he embraced the standard with his bleeding stumps, till he was transfixed to the ground with fifty honorable wounds.* "Advance,” cried Abdallah, who stepped into the vacant place, "advance with confidence: either victory or paradise is our own." The lance of a Roman decided the alternative; but the falling standard was rescued by Caled, the proselyte of Mecca: nine swords were broken in his hand; and his valor withstood and repulsed the superior numbers of the Christians. In the nocturnal council of the camp he was chosen to command: his skilful evolutions of the ensuing day secured either the victory or the retreat of the Saracens; and Caled is renowned among his brethren and his enemies by the glorious appellation of the Sword of God. In the pulpit, Mahomet described, with prophetic rapture, the crowns of the blessed martyrs; but in private he betrayed the feelings of human nature he was surprised as he wept over the daughter of Zeid: "What do I see?" said the astonished votary. "You see," replied the apostle, "a friend who is deploring the loss of his most faithful friend." After the conquest of Mecca, the sovereign of Arabia affected to prevent the hostile preparations of Herac

146 For the battle of Muta, and its consequences, see Abulfeda (p. 100-102) and Gagnier, (tom. ii. p. 327–343.) Xúdedos (says Theoph. anes) δν λέγουσι μάχαιραν τοῦ Θεοῦ.

To console the afflicted relatives of his kinsman Jauffer, he (Mahom et) represented that, in Paradise, in exchange for the arms which he had lost, he had been furnished with a pair of wings, resplendent win the blushing glories of the ruby, and with which he was become the insepara ble companion of the archangel Gabriel, in his volitations through the regions of eternal bliss. Hence, in the catalogue of the martyrs, he has been denominated Jauffer teyaur, the winged Jauffer. Price, Chronolcgical Retrospect of Mohammedan History. vol i. p. 5. — M.

lius; and solemnly proclaimed war against the Romans without attempting to disguise the hardships and dangers of the enterprise.147 The Moslems were discouraged: they alleged the want of money, or horses, or provisions; the season of harvest, and the intolerable heat of the summer: "Hell is much hotter," said the indignant prophet. He disdained to compel their service: but on his return he admonished the most guilty, by an excommunication of fifty days. Their desertion enhanced the merit of Abubeker, Othman, and the faithful companions who devoted their lives and fortunes; and Mahomet displayed his banner at the head of ten thousand horse and twenty thousand foot. Painful indeed was the distress of the march: lassitude and thirst were aggravated by the scorching and pestilential winds of the desert: ten men rode by turns on the same camel; and they were reduced to the shameful necessity of drinking the water from the belly of that useful animal. In the mid-way, ten days' journey from Medina and Damascus, they reposed near the grove and fountain of Tabuc. Beyond that place Mahomet declined the prosecution of the war: he declared himself satisfied with the peaceful intentions, he was more probably daunted by the martial array, of the emperor of the East. But the active and intrepid Caled spread around the terror of his name; and the prophet received the submission of the tribes and cities, from the Euphrates to Ailah, at the head of the Red Sea. To his Christian subjects, Mahomet readily granted the security of their persons, the freedom of their trade, the property of their goods, and the toleration of their worship.148 The weakness of their Arabian brethren

147 The expedition of Tabuc is recorded by our ordinary historians, Abulfeda (Vit. Moham. p. 123–127) and Gagnier, (Vie de Mahomet, tom. iii. p. 147-163 :) but we have the advantage of appealing to the original evidence of the Koran, (c. 9, p. 154, 165,) with Sale's learned and rational notes.

149 The Diploma securitatis Ailensibus is attested by Ahmed Ben Joseph, and the author Libri Splendorum, (Gagnier, Not. ad Abulfedam, p. 125;) but Abulfeda himself, as well as Elmacin, (Hist. Saracen. p. 11,) though he owns Mahomet's regard for the Christians, (p. 13,) only mentions peace and tribute. In the year 1630, Sionita pub. lished at Paris the text and version of Mahomet's patent in favor of the Christians; which was admitted and reprobated by the opposite taste of Salmasius and Grotius, (Bayle, MAHOMET, Rem. AA.) Hottinger doubts of its authenticity, (Hist. Orient. p. 237;) Renaudot urges the consent of the Mahometars, (Hist. Patriarch. Alex. p. 169 ;) but Mosheim (Hist. Eccles. p. 244) shows the futility of their opinion

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.

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 seriously believed that he was poisoned at Chaibar by the revenge of u 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

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. 1 have little doubt that he saw and believed these visions and visions they Weil, p. 43 - M. 1845.

vere.

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 prop erly, to dictate, a divine book, the sum and accomplish. ment 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 mo ments 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 lace of his sufferings were necessarily in the proportion of those honors ith which it had ever pleased the hand of Omnipotence to distinguish its culiar favorites. Price. vol. i. p. 13. — M

I come,

pardon . . among

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: “Ŏ God!. my sins. . . . . Yes, n.y 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 of si'ent despair: fanaticism alone could suggest a ray of hope and consolation. "How can he be dead, our witness, our interces. sor, 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, (σijμa μetεvoitóμEVOV, 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 furied 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, vol. xi. p 186.-M.