CHAP. 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 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 af. forded 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 of Ayesha, the best beloved of all his 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: “O God! . . . . . . pardon my sins . . . . . . Yes, . . . . . I come, . . . . . among my 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 or silent despair: fanaticism
alone could suggest a ray of hope and consolation.
“How can he be dead, our witness, our intercessor,
our mediator, with God? By God he is not dead:
like Moses and Jesus he is wrapt in a holy trance,
and speedily will he return to his faithful people.”
The evidence of sense was disregarded; and Omar,
unsheathing his scimitar, 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, “or
the God of Mahomet, whom you worship? The God
of Mahomet liveth for ever, but the apostle was a
mortal like ourselves, and according to his own pre-
diction, he has experienced the common fate of mor-
tality.” He was piously interred by the hands of his
nearest kinsman, on the same spot on which he ex-
pired:" Medina has been sanctified by the death and
burial of Mahomet: and the innumerable pilgrims
of Mecca often turn aside from the way, to bow, in
voluntary devotion," before the simple tomb of the
* The Greeks and Latins have invented and propagated the vulgar and ridi-
culous story, that Mahomet's iron tomb is suspended in the air at Mecca (onea.
asriagiousvoy. Laonicus Chalcocondyles de Rebus Turcicis, l. iii. p. 66), by the
action of equal and potent loadstones (Dictionnaire de Bayle, MAHOMET, Rem.
EE. F.F.) Without any philosophical inquiries, it may suffice, that, 1. The
prophet was not buried at Mecca; and, 2. That his tomb at Medina, which has
been visited by millions, is placed on the ground (Reland de Relig. Moham.
l. ii. c. 19. p. 209–211), Gagnier (Vie de Mahomet, tom. iii. p. 263–268).
v Al Jannabi enumerates (Vie de Mahomet, tom. iii. p. 372—391) the mul-
tifarious duties of a pilgrim who visits the tombs of the prophet and his com-
panions; and the learned casuist decides, that this act of devotion is nearest in
obligation and merit to a divine precept. The doctors are divided which, of
Mecca or Medina, be the most excellent (p. 391—394).
* The last sickness, death, and burial of Mahomet, are described by Abul-
feda and Gagnier (Wit. Moham. p. 133–142. Vie de Mahomet. tom. iii.
p. 220–271). The most private and interesting circumstances were originally
received from Ayesha, Ali, the sons of Abbas, &c.; and as they dwelt at Me-

dina, and survived the prophet many years, they might wepeat the pious tale to a second or third generation of pilgrims.


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His character.

At the conclusion of the life of Mahomet, it may perhaps be expected, that I should balance his faults and virtues, that I should decide whether the title of enthusiast or impostor more properly belongs to that extraordinary man. Had Ibeen intimately conversant with the son of Abdallah, the task would still be difficult, and the success uncertain: at the distance of twelve centuries, I darkly contemplate his shade through a cloud of religious incense; and could I truly delineate the portrait of an hour, the fleeting resemblance would not equally apply to the solitary of mount Hera, to the preacher of Mecca, and to the conqueror of Arabia. The author of a mighty revolution appears to have been endowed with a pious and contemplative disposition: so soon as marriage had raised him above the pressure of want, he avoided the paths of ambition and avarice; and till the age of forty, he lived with innocence, and would have died without a name. The unity of God is an idea

most congenial to nature and reason; and a slight

conversation with the Jews and Christians would teach him to despise and detest the idolatry of Mecca. It was the duty of a man and a citizen to impart the doctrine of salvation, to rescue his country from the dominion of sin and error. The energy of a mind incessantly bent on the same object would convert a general obligation into a particular call; the warm suggestions of the understanding or the fancy would be felt as the inspirations of heaven; the labour of thought would expire in rapture and vision; and the inward sensation, the invisible monitor, would be described with the form and attributes of an angel of God.” From enthusiasm to imposture, the step is perilous and slippery: the daemon of Socrates' affords chAP.

* The Christians, rashly enough, have assigned to Mahomet a tame pigeon, that seemed to descend from heaven and whisper in his ear. As this pretended miracle is urged by Grotius (de Veritate Religionis Christianae), his Arabic translator, the learned Pocock, inquired of him the names of his authors; and Grotius confessed, that it is unknown to the Mahometans themselves. Lest it should provoke their indignation and laughter, the pious lie is suppressed in the Arabic version; but it has maintained an edifying place in the numerous editions of the Latin text (Pocock, Specimen Hist. Arabum, p. 186, 187. Reland, de Religion. Moham. l. ii. c. 39. p. 259—262).

a memorable instance, how a wise man may deceive himself, how a good man may deceive others, how the conscience may slumber in a mixed and middle state between self-illusion and voluntary fraud. Charity may believe that the original motives of Mahomet were those of pure and genuine benevolence; but a human missionary is incapable of cherishing the obstinate unbelievers who reject his claims, despise his arguments, and persecute his life; he might forgive his personal adversaries, he may lawfully hate the enemies of God; the stern passions of pride and revenge were kindled in the bosom of Mahomet, and he sighed like the prophet of Nineveh, for the destruction of the rebels whom he had condemned. The injustice of Mecca, and the choice of Medina, transformed the citizen into a prince, the humble preacher into the leader of armies; but his sword was consecrated by the example of the saints; and the same God who afflicts a sinful world with pestilence and earthquakes, might inspire for their conversion or chastisement the valour of his servants. In the exercise of political government, he was compelled to abate of the stern rigour of fanaticism, to comply in some measure with the prejudices and passions of his followers, and to employ even the vices of mankind as the instruments of their salvation. The use of fraud and perfidy, of cruelty and injustice, were

y Eszou 3s rov'ro scorv ex rabos 26%22#voy, ©own ris yuyvousyn # 3raw yeynora, a.s. &zoresort, as rovrov 3 &y usXXo rearray, reorgiors, 2s ovorors (Plato, in Apolog. Socrat. c. 19. p. 121, 122. edit. Fischer). The familiar examples, which Socrates urges in his Dialogue with Theages (Platon. Opera, tom. i. p. 128, 129.

edit. Hen. Stephan.), are beyond the reach of human foresight; and the divine

inspiration (the Azuovov) of the philosopher, is clearly taught in the Memorabilia of Xenophon. The ideas of the most rational Platonists are expressed by Cicero (de Divinat. i. 54) and in the xivth and xvth Dissertations of Maximus of Tyre (p. 153–172, edit. Davis).

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CHAP. often subservient to the propagation of the faith; and * Mahomet commanded or approved the assassination of the Jews and idolaters who had escaped from the field of battle. By the repetition of such acts, the character of Mahomet must have been gradually stained; and the influence of such pernicious habits would be poorly compensated by the practice of the personal and social virtues which are necessary to maintain the reputation of a prophet among his sectaries and friends. Of his last years, ambition was the ruling passion; and a politician will suspect, that he secretly smiled (the victorious impostor!) at the enthusiasm of his youth, and the credulity of his proselytes.” A philosopher will observe, that their credulity and his success would tend more strongly to fortify the assurance of his divine mission, that his interest and religion were inseparably connected, and that his conscience would be soothed by the persuasion, that he alone was absolved by the Deity from the obligation of positive and moral laws. If he retained any vestige of his native innocence, the sins of Mahomet may be allowed as an evidence of his sincerity. In the support of truth, the arts of fraud and fiction may be deemed less criminal; and he would have started at the foulness of the means, had he not been satisfied of the importance and justice of the end. Even in a conqueror or a priest, I can surprise a word or action of unaffected humanity; and the decree of Mahomet, that, in the sale of captives, the mothers should never be separated from their children, may suspend, or moderate, the censure of the historian.”

* In some passage of his voluminous writings, Voltaire compares the prophet, in his old age, to a fakir: “qui détache la chaine de son coupour en donner sur les oreilles à ses confrères.”

* Gagnier relates, with the same impartial pen, this humane law of the prophet, and the murders of Caab, and Sophian, which; he prompted and approved (Vie de Mahomet, tom. ii. p. 69.97. 208).

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