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CHAP. with the spirit of a youthful hero; and the wealth, the moderation, the veracity of Abubeker, confirmed the religion of the prophet whom he was destined to succeed. By his persuasion, ten of the most respectable citizens of Mecca were introduced to the private lessons of Islam; they yielded to the voice of reason and enthusiasm ; they repeated the fundamental creed,-"There is but one God, and Mahomet "is the apostle of God;" and their faith, even in this life, was rewarded with riches and honours, with the command of armies and the government of kingdoms. Three years were silently employed in the conversion of fourteen proselytes, the first fruits of his mission; but in the fourth year he assumed the prophetic office, and resolving to impart to his family the light of divine truth, he prepared a banquet, a lamb, as it is said, and a bowl of milk, for the entertainment of forty guests of the race of Hashem. "Friends "and kinsmen," said Mahomet to the assembly, "I offer you, and I alone can offer, the most precious of gifts, the treasures of this world "and of the world to come. God has com"manded me to call you to his service. Who among you will support my burden? Who

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among you will be my companion and my "vizir?"* No answer was returned, till the silence of astonishment, and doubt, and contempt, was at length broken by the impatient

* Vezirus, portilor, bajulus, onus ferens; and this plebeian name was transferred by an apt metaphor to the pillars of the state, (Gagnier, Not. ad Abulfed, p. 19). I endeavour to preserve the Arabian idiom, as far as I can feel it myself, in a Latin or French translation.

of his age.

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courage of Ali, a youth in the fourteenth year CHAP. "O prophet, I am the man: whosoever rises against thee, I will dash out his teeth, tear out his eyes, break his legs, rip

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up his belly. O prophet, I will be thy vizir "over them." Mahomet accepted his offer with transport, and Abu Taleb was ironically exhorted to respect the superior dignity of his son. In a more serious tone, the father of Ali advised his nephew to relinquish his impracticable design. Spare your remonstrances," replied the intrepid fanatic to his uncle and benefactor; "if they should place the sun on

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He

my right hand and the moon on my left, they "should not divert me from my course." persevered ten years in the exercise of his mission; and the religion which has overspread the East and the West, advanced with a slow and painful progress within the walls of Mecca. Yet Mahomet enjoyed the satisfaction of beholding the increase of his infant congregation of unitarians, who revered him as a prophet, and to whom he seasonably dispensed the spiritual nourishment of the Koran. The number of proselytes may be esteemed by the absence of eighty-three men and eighteen women, who retired to Ethiopia in the seventh year of his mission and his party was fortified by the timely conversion of his uncle Hamza, and of the fierce and inflexible Omar, who signalized in the cause of Islam the same zeal which he had exerted for its destruction. Nor was the charity of Mahomet confined to the tribe of Koreish or the precincts of Mecca: on solemn

CHAP. festivals, in the days of pilgrimage, he freL quented the Caaba, accosted the strangers of every tribe, and urged, both in private converse and public discourse, the belief and worship of a sole deity. Conscious of his reason and of his weakness, he asserted the liberty of conscience, and disclaimed the use of religious violence: but he called the Arabs to repentance, and conjoined them to remember the ancient idolators of Ad and Thamud, whom the divine justice had swept away from the face of the earth.❜

Is opposed

The people of Mecca was hardened in their by the Ko- unbelief by superstition and envy. The elders A. D. 613- of the city, the uncles of the prophet, affected

reish,

622,

to despise the presumption of an orphan, the reformer of his country: the pious orations of Mahomet in the Caaba were answered by the clamours of Abu Taleb. "Citizens and pil

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grims, listen not to the tempter, hearken not to "his impious novelties. Stand fast in the worship of Al Lâta and Al Uzzah." Yet the son of Abdallah was ever dear to the aged chief; and he protected the fame and person of his

> The passages of the Koran in behalf of toleration, are strong and numerous: c. 2, v. 257; c. 16, 129; c. 17, 54; c. 45, 15; c. 50, 39; c. 88, 21, &c. with the notes of Marracci and Sale. This character alone may generally decide the doubts of the learned whether a chapter was revealed at Mecca or Medina.

7 See the Koran (passim, and especially c. 7, p. 123, 124, &c.) and the tradition of the Arabs, (Pocock, Specimen, p. 35.37). The caverns of the tribe of Thamund, fit for men of the ordinary stature, were shewn in the midway between Medina and Damascus, Abulfed, Arabiæ Descript. p. 43, 44), and may be probably ascribed to the Troglodites of the primitive world, (Michaelis, ad Lowth de Poesi Hebrætor. p. 131-135; Recherches sur les Egyptiens, tom. ii, p. 48, &c).

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nephew against the assaults of the Koreishites, CHAP. who had long been jealous of the pre-eminence of the family of Hashem. Their malice was coloured with the pretence of religion; in the age of Job, the crime of impiety was punished by the Arabian magistrate; Mahomet was guilty of deserting and denying the national deities. But so loose was the policy of Mecca, that the leaders of the Koreish, instead of accusing a criminal, were compelled to employ the measures of persuasion or violence. They repeatedly addressed Abu Taleb in the style of reproach and menace. Thy nephew reviles our religion; he accuses our wise forefathers

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of ignorance and folly; silence him quickly, "lest he kindle tumult and discord in the city. "If he persevere, we shall draw our swords

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against him and his adherents, and thou wilt "be responsible for the blood of thy fellow"citizens." The weight and moderation of Abu Taleb eluded the violence of religious faction; the most helpless or timid of the disciples retired to Ethiopia, and the prophet withdrew himself to various places of strength in the town and country. As he was still supported by his family, the rest of the tribe of Koreish engaged themselves to renounce all intercourse with the children of Hashem, neither to buy nor sell, neither to marry nor to give in marriage, but to pursue them with implacable enmity,

In the time of Job, the crime of impiety was punished by theArabian magistrate, (c. 13, v. 26, 27, 28). I blush for respectable prelate, (de Poesi Hebræorum, p. 650, 651, edit· Michaelis : and letter of a late professor in the university of Oxford, p. 15-53), who justifies and applauds this patriarchial inquisition.

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CHAP. till they should deliver the person of Mahomet to the justice of the gods. The decree was suspended in the Caaba before the eyes of the nation; the messengers of the Koreish pursued the Mussulman exiles in the heart of Africa: they beseiged the prophet and his most faithful followers, intercepted their water, and inflamed their mutual animosity by the retaliation of injuries and insults. A doubtful truce restored the appearances of concord, till the death of Abu Taleb abandoned Mahomet to the power of his enemies, at the moment when he was deprived of his domestic comforts by the loss of his faithful and generous Cadijah. Abu Sophian, the chief of the branch of Ommiyah, succeeded to the principality of the republic of Mecca. A zealous votary of the idols, a mortal foe of the line of Hashem, he convened an assembly of the Koreishites and their allies, to decide the fate of the apostle. His imprisoment might provoke the despair of his enthusiasm ; and the exile of an eloquent and popular fanatic would diffuse the mischief through the provinces of Arabia. His death was resolved; and they agreed that a sword from each tribe should be buried in his heart, to divide the and driven guilt of his blood, and baffle the vengeance of from Mec- the Hashemites. An angel or a spy revealed A. D. 662. their conspiracy; and flight was the only resource of Mahomet. At the dead of night, accompanied by his friend Abubeker, he silently escaped from his house; the assassins watch

ca,

b D'Herbelot, Bibliot. Orient. p. 445. He quotes a particular history of the flight of Mahomet.