L. 66 CHAP. The three leaders were slain in the battle of Muta, the first military action which tried the valour 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 honourable wounds. Advance," cried Abdallah, who stepped into the vacant place, "advance with confidence: either vic"tory 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 valour 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 crown 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 "You see," see?" said the astonished votary. For the battle of Muta, and its consequences, see Abulfeda (p. 100102) and Gagnier, (tom. ii, p. 327-343). Kaλɛdoç (says Theophanes) & λεγωσι μαχαιραν το Θεό. L. "the loss of his most faithful friend." After CHAP. the conquest of Mecca the sovereign of Arabia affected to prevent the hostile preparations of Heraclius; and solemnly proclaimed war against the Romans, without attempting to disguise the hardships and dangers of the enterprise. 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 persecution of the war he declared himself satisfied with the peaceful intentions, he was more probably i 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. CHAP. daunted by the martial array, of the emperor L. Death of Mahomet June 7. 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 gods, and the toleration of their worship. The weakness of their Arabian brethren had restrained them from opposing his ambition: the disciples of Jesus were endeared to the enemy of the Jews; and it was the interest of a conqueror to propose a fair capitulation to the most powerful religion of the earth. k Till the age of sixty-three years, the strength A. D. 632, of Mahomet was equal to the temporal and the spiritual fatigues of his mission. His epileptic fits, an absurd calumny of the Greeks, would be an object of pity rather than abhorrence,' but he seriously believed that he was poi * The Diploma securitatis Ailensibus is attested by Ahmed Ben Joseph, and the author Libri Splendorum, (Gagujer. Not. ad Abulfedam, p. 125); but Abulfeda himself, as well Elmacin, (Hist. Saracen. p. 11), though he owns Mahomet's regard for the Christians, (p. 13), only mentious peace and tribute. In the year 1630, Sionita published at Paris the text and version of Mahomet's patent in favour of the Chris tians; 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 Mahometans, (Hist. Patriarch. Alex. p. 169); but Mosheim (Hist. Eccles. p. 224) shews the futility of their opinion, and inclines to believe it spurious. Yet Abulpharagius quotes the impostor's treaty with the Nestorian patriarch, (Asseman. Bibliot. Orieut. tom. ii, p. 418); but Abulpbaragius was primate of the Jacobite. The epilepsy, or falling sickness of Mahomet, is asserted by Theophanes, 66 m L. soned at Chaibar by the revenge of a Jewish CHAP. female. 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 danger, 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 Mussul"man? let him proclaim my faults 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 inte"rest of the debt." 66 Yes," replied a voice from 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 66 phanes, 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 Abulfeda, p. 9; Vie de Mahomet. tom. i, p. 11S), and Sale, (Koran, p 469-474). m 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). L. CHAP. 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, appear ed 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 favour 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 |