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CHAP.
L.

Submission of Mecca, A. D. 629.

Five times each day the eyes of Mahomet were turned towards Mecca," and he was urged by the most sacred and powerful motives to revisit, as a conqueror, the city and the temple from whence he had been driven as an exile. The Caaba was present to his waking and sleeping fancy: an idle dream was translated into vision and prophecy; he unfurled the holy banner; and a rash promise of success too hastily dropped from the lips of the apostle. His

march from Medina to Mecca displayed the peaceful

and solemn pomp of a pilgrimage: seventy camels, chosen and bedecked for sacrifice, preceded the van; the sacred territory was respected; and the captives were dismissed without ransom, to proclaim his clemency and devotion. But no sooner did Mahomet descend into the plain, within a day's journey of the city, than he exclaimed, “they have clothed themselves with the skins of tygers:” the numbers and resolution of the Koreish opposed his progress; and the roving Arabs of the desert might desert or betray a leader whom they had followed for the hopes of spoil. The intrepid fanatic sunk into a cool and cautious politician: he waved in the treaty his title of apostle of God, concluded with the Koreish and their allies a truce of ten years, engaged to restore the fugitives of Mecca who should embrace his religion, and stipulated only, for the ensuing year, the humble privilege of entering the city as a friend, and of remaining three days to accomplish the rites of the pilgrimage. A cloud of shame and sorrow hung on the retreat of the Musulmans, and their disappointment might justly accuse the failure of a prophet chAP.

de l'Arabie, p. 324) believes that the Jewish religion, and Kareite sect, are still professed by the tribe of Chaibar; and that, in the plunder of the caravans, the disciples of Moses are the confederates of those of Mahomet.

* The successive steps of the reduction of Mecca are related by Abulfeda (p. 84–87. 97—100. 102–111) and Gagnier (tom. ii. p. 209–245.309—322. tom. iii. p. 1–58), Elmacin (Hist. Saracen. p. 8, 9, 10), Abulpharagius (Dynast, p. 103).

who had so often appealed to the evidence of success. The faith and hope of the pilgrims were rekindled by the prospect of Mecca: their swords were sheathed: seven times in the footsteps of the apostle they encompassed the Caaba: the Koreish had retired to the hills, and Mahomet, after the customary sacrifice, evacuated the city on the fourth day. The people was edified by his devotion; the hostile chiefs were awed, or divided, or seduced; and both Caled and Amrou, the future conquerors of Syria and Egypt, most seasonably deserted the sinking cause of idolatry. The power of Mahomet was increased by the submission of the Arabian tribes; ten thousand soldiers were assembled for the conquest of Mecca; and the idolaters, the weaker party, were easily convicted of violating the truce. Enthusiasm and discipline impelled the march, and preserved the secret, till the blaze of ten thousand fires proclaimed to the astonished Koreish the design, the approach, and the irresistible force of the enemy. The haughty Abu Sophian presented the keys of the city, admired the variety of arms and ensigns that passed before him in review; observed that the son of Abdallah had acquired a mighty kingdom, and confessed, under the scimitar of Omar, that he was the apostle of the true God. The return of Marius and Sylla was stained with the blood of the Romans: the revenge of Mahomet was stimulated by religious zeal, and his injured followers were eager to execute or to prevent the order of a massacre. Instead of indulging their passions and his own," the victorious exile forgave the

* After the conquest of Mecca, the Mahomet of Voltaire imagines and perpetrates the most horrid crimes. The poet confesses, that he is not supported by the truth of history, and can only allege, que celui qui fait la guerre a sa patrie au nom de Dieu, est capable de tout (OEuvres de Voltaire, tom. xv. p.282). The maxim is neither charitable nor philosophic; and some reverence is surely due to the fame of heroes and the religion of nations. I am informed

guilt, and united the factions, of Mecca. His troops, in three divisions, marched into the city: eight-andtwenty of the inhabitants were slain by the sword of Caled; eleven men and six women were proscribed by the sentence of Mahomet; but he blamed the cruelty of his lieutenant; and several of the most obnoxious victims were indebted for their lives to his clemency or contempt. The chiefs of the Koreish were prostrate at his feet. “What mercy can you expect from the man whom you have wronged?” “We confide in the generosity of our kinsman.” “And you shall not confide in vain: begone! you are safe, you are free.” The people of Mecca dee - - served their pardon by the profession of Islam; and after an exile of seven years, the fugitive missionary was enthroned as the prince and prophet of his native country.' But the three hundred and sixty idols of the Caaba were ignominiously broken: the house of God was purified and adorned: as an example to future times, the apostle again fulfilled the duties of a pilgrim; and a perpetual law was enacted that no unbeliever should dare to set his foot on the territory of the holy city." The conquest of Mecca determined the faith and obedience of the Arabian tribes;" who, according to the vicissitudes of fortune, had obeyed, or disregarded, the eloquence or the arms of the prophet. Indifferthat a Turkish ambassador at Paris was much scandalized at the representation of this tragedy. j The Mahometan doctors still dispute, whether Mecca was reduced by force or consent (Abulfeda, p. 107. et Gagnier ad locum); and this verbal controversy is of as much moment as our own about William the Conqueror. * In excluding the Christians from the peninsula of Arabia, the province of Hejaz, or the navigation of the Red Sea, Chardin (Voyages en Perse, tom. iv. p. 166) and Reland (Dissert. Miscell. tom. iii. p. 51) are more rigid than the Musulmans themselves. The Christians are received without scruple into the ports of Mocha, and even of Gedda, and it is only the city and precincts of Mecca that are inaccessible to the profane (Niebuhr, Description de l'Arabie, p. 308, 309. Voyage en Arabie, tom. i. p. 205. 248, &c.).

CHAP.
L.

Conquest
of Arabia,
A. D. 629
–632.

| Abulfeda, p. 112–115. Gagnier, tom. iii. p. 67–88. D'Herbelot, MoHAMIMED.

ence for rites and opinions still marks the character CHAP.

of the Bedoweens; and they might accept, as loosely as they hold, the doctrine of the Koran. Yet an obstinate remnant still adhered to the religion and liberty of their ancestors, and the war of Honain derived a proper appellation from the idols, whom Mahomet had vowed to destroy, and whom the confederates of Tayef had sworn to defend." Four thousand Pagans advanced with secrecy and speed to surprise the conqueror: they pitied and despised the supine negligence of the Koreish, but they depended on the wishes, and perhaps the aid, of a people who had so lately renounced their gods, and bowed beneath the yoke of their enemy. The banners of Medina and Mecca were displayed by the prophet; a crowd of Bedoweens increased the strength or numbers of the army, and twelve thousand Musulmans entertained a rash and sinful presumption of their invincible strength. They descended without precaution into the valley of Honain: the heights had been occupied by the archers and slingers of the confederates; their numbers were oppressed, their discipline was confounded, their courage was appalled, and the Koreish smiled at their impending destruction. The prophet, on his white mule, was encompassed by the enemies: he attempted to rush against their spears in search of a glorious death: ten of his faithful companions interposed their weapons and their breasts; three of these fell dead at his feet: “O my brethren,” he repeatedly cried with sorrow and indignation, “I am the son of Abdallah, I am the apostle of truth! O man, stand fast in the faith! O God, send down thy succour!” His uncle

* The siege of Tayef, division of the spoil, &c. are related by Abulfeda (p. 117–123) and Gagnier (tom. iii. p. 88–111). It is Al Jannabi who mentions the engines and engineers of the tribe of Daws. The fertile spot of Tayef was supposed to be a piece of the land of Syria detached and dropped in the general deluge.

CHAP.
L.

Abbas, who, like the heroes of Homer, excelled in the loudness of his voice, made the valley resound with the recital of the gifts and promises of God: the flying Moslems returned from all sides to the holy standard; and Mahomet observed with pleasure, that the furnace was again rekindled: his conduct and example restored the battle, and he animated his victorious troops to inflict a merciless revenge on the authors of their shame. From the field of Homain, he marched without delay to the siege of Tayef, sixty miles to the south-east of Mecca, a fortress of strength, whose fertile lands produce the fruits of Syria in the midst of the Arabian desert. A friendly tribe, instructed (I know not how) in the art of sieges, supplied him with a train of battering rams and military engines, with a body of five hundred artificers. But it was in vain that he offered freedom to the slaves of Tayef; that he violated his own laws by the extirpation of the fruit trees; that the ground was opened by the miners; that the breach was assaulted by the troops. After a siege of twenty days, the prophet sounded a retreat, but he retreated with a song of devout triumph, and affected to pray for the repentance and safety of the unbelieving city. The spoil of this fortunate expedition amounted to six thousand captives, twenty-four thousand camels, forty thousand sheep, and four thousand ounces of silver: a tribe who had fought at Honain redeemed their prisoners by the sacrifice of their idols; but Mahomet compensated the loss, by resigning to the soldiers his fifth of the plunder, and wished, for their sake, that he possessed as many head of cattle as there were trees in the province of Tehama. Instead of chastising the disaffection of the Koreish, he endeavoured to cut out their tongues (his own expression), and to secure their attachment by a superior measure of liberality; Abu Sophian alone was presented with

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