a

blamed, the boundless licence of polygamy was reduced to CHAP. four legitimate wives or concubines; their rights both of bed and of dowry were equitably determined; the freedom of divorce was discouraged, adultery was condemned as a capital offence, and fornication, in either sex, was punished with an hundred stripes.160 Such were the calm and rational precepts of the legislator: but in his private conduct, Mahomet indulged the appetites of a man, and abused the claims of a prophet. A special revelation dispensed him from the laws which he had imposed on his nation; the female sex, without reserve, was abandoned to his desires; and this singular prerogative excited the envy, rather than the scandal, the veneration, rather than the envy, of the devout Musulmans. If we remember the seven hundred wives and three hun- His wives, dred concubines of the wise Solomon, we shall applaud the modesty of the Arabian, who espoused no more than seventeen or fifteen wives; eleven are enumerated who occupied at Medina their separate apartments round the house of the apostle, and enjoyed in their turns the favour of his conjugal society. What is singular enough, they were all widows, excepting only Ayesha, the daughter of Abubeker. She was doubtless a virgin, since Mahomet consummated his nuptials (such is the premature ripeness of the climate) when she was only nine years of age. The youth, the beauty, the spirit of Ayesha, gave her a superior ascendant: she was beloved and trusted by the prophet; and, after his death, the daughter of Abubeker was long revered as the mother of the faithful. Her behaviour had been ambiguous and indiscreet; in a nocturnal march, she was accidentally left behind; and in the morning Ayesha returned to the camp with a man. The temper of Mahomet was inclined to jealousy; but a divine revelation assured him of her innocence: he chastised her accusers, and published a law of domestic peace, that

, no woman should be condemned unless four male witnesses had seen her in the act of adultery.161. In his adventures with Zeineb, the wife of Zeid, and with Mary an Egyptian cap

L.

CHAP. tive, the amorous prophet forgot the interest of his reputa

tion. At the house of Zeid, his freedman and adopted son, he beheld, in a loose undress, the beauty of Zeineb, and burst forth into an ejaculation of devotion and desire. The servile, or grateful, freedman understood the hint, and yielded without hesitation to the love of his benefactor. But as the filial relation had excited some doubt and scandal, the angel Gabriel descended from heaven to ratify the deed, to annul the adoption, and gently to reprove the apostle for distrusting the ivdulgence of his God, One of his wives, Hafna, the daughter of Omar, surprised him on her own bed, in the embraces of his Egyptian captive: she promised secresy and forgiveness: he swore that he would renounce the possession of Mary. Both parties forgot their engagements jeand Gabriel again descended with a chapter of the Koran, to aba solve him from his oath, and to exhort him freely to enjoy his captives and concubines, without listening to the clamours of his wives. In a solitary retreat of thirty days, he labour, ed, alone with Mary, to fulfil the commands of the angel. When his love and revenge were satiated, he summoned to his presence his eleven wives, reproached their disobedience and indiscretion, and threatened them with a sentence of divorce, both in this world and in the next: a dreadful sentence, since those who had ascended the bed of the prophet were for ever excluded from the hope of a second marriage. Perhaps the incontinence of Mahomet may be palliated by the tradition of his natural or preternatural gist: 162 he united the manly virtue of thirty of the children of Adam; and the apostle might rival the thirteenth labour 163 of the Grecian Hercules. 164

A more serious and decent excuse may be

162 Sibi robur ad generationem, quantum triginta viri habent, inesse jaota. ret: ita ut unic å horâ posset undecim fæminis satisfacere, et ux Arabuin libris refert Stus. Peru, Paschacius,c. 2 (Maracci, Prodromus Alcoran, p.iv. p. 55. See likewise Observations de Belon, I. iii. c. 10. fol. 179. recto). Al Jannabi (Gagnier, tom. iii. p. 487.) records his own testimony, that he surpassed all men in conjugal vigour; and Abulfeda mentions the exclamation of Ali, who washed his body after his dea:h, “Opropheta, certe pænis tuus cælum versus “ erectus est” (in Vit. Mohaiomed. p. 140).

. 163 I borrow the style of a father of the church, svad asuwy 'Hparars spis. xeldsXATON ab Xov (Greg. Nazianzen, Orat. iii. p. 108).

L.

drawn from his fidelity to Cadijah. During the twenty-four CHAP. years of their marriage, her youthful husband abstained from the right of polygamy, and the pride or tenderness of the venerable matron was never insulted by the society of a rival. After her death, he placed her in the rank of the four perfect women, with the sister of Moses, the mother of Je. sus, and Fatima, the best beloved of his daughters. “ Was " she not old?” said Ayesha, with the insolence of a blooming beauty; “has not God given you a better in her place?” “No, by God,” said Mahomet, with an effusion of honest gratitude, “there never can be a better! she believed in me, “when men despised me: she relieved my wants, when I “ was poor and persecuted by the world.” 165

In the largest indulgence of polygamy, the founder of a and chil.. religion and empire might aspire to multiply the chances of a numerous posterity and a lineal succession. The hopes of Mahomet were fatally disappointed. The virgin Ayesha, and his ten widows of mature age and approved fertility, were barren in his potent embraces. The four sons of Cadijah died in their infancy. Mary, his Egyptian concubine, was endeared to him by the birth of Ibrahim. At the end of fifteen months the prophet wept over his grave; but he sustained with firmness the raillery of his enemies, and checked the adulation or credulity of the Moslems, by the assurance that an eclipse of the sun was not occasioned by the death of the infant. Cadijah had likewise given him four daughters, who were married to the most faithful of his disciples: the three eldest died before their father; but Fatima, who possessed his confidence and love, became the wife of her cousin Ali, and the mother of an illustrious progeny. The merit and misfortunes of Ali and his descendants will lead me to anticipate, in this place, the series of the Saracen caliphs, a title which describes the commanders of the faithful as the vicars and successors of the apostle of God.166

CHAP. The birth, the alliance, the character of Ali, which exaltL.

ed him above the rest of his countrymen, might justify his Character

claim to the vacant throne of Arabia. The son of Abu Taleb of Ali. was, in his own right, the chief of the family of Hashem,

and the hereditary prince or guardian of the city and temple of Mecca. The light of prophecy was extinct; but the husband of Fatima might expect the inheritance and blessing of her father: the Arabs had sometimes been patient of a female reign; and the two grandsons of the prophet had often been fondled in his lap, and shewn in his pulpit, as the hope of his age, and the chief of the youth of paradise. The first of the true believers might aspire to march before them in this world and in the next; and if some were of a graver and more rigid cast, the zeal and virtue of Ali were never outstripped by any recent proselyte. He united the qualifications of a poet, a soldier, and a saint: his wisdom still breathes in a collection of moral and religious sayings;167 and every antagonist, in the combats of the tongue or of the sword, was subdued by his eloquence and valour. From the first hour of his mission to the last rites of his funeral, the apostle was never forsaken by a generous friend whom he delighted to name his brother, his vicegerent, and the faithful Aaron of a second Moses. The son of Abu Taleb was afterwards reproached for neglecting to secure his interest by a solemn declaration of his right, which would have silenced all competition, and sealed his succession by the decrees of heaven. But the unsuspecting hero conhded in himself: the jealousy of empire, and perhaps the fear of opposition, might suspend the resolutions of Mahomet; and the bed of sickness was besieged by the artful Ayesha, the

daughter of Abubeker, and the enemy of Ali. Reign of The silence and death of the prophet restored the liberty Abubeker; A. D. 632,

of the people, and his companions convened an assembly June 7. to deliberate on the choice of his successor. The hereditary

clain and lofiy spirit of Ali, were offensive to an aristocra

L.

cy of elders, desirous of bestowing and resuming the sceptre CHAP. by a free and frequent election: the Koreish could never be reconciled to the proud pre-eminence of the line of Hashem; the ancient discord of the tribes was re-kindled; the fugitives of Mecca and the auxiliaries of Medina asserted their respective, merits, and the rash proposal of chusing two independent caliphs would have crushed in their infancy the religion and empire of the Saracens. The tumult was appeased by the disinterested resolution of Omar, who, suddenly renouncing his own pretensions, stretched forth his hand, and declared himself the first subject of the mild and venerable Abubeker. The urgency of the moment, and the acquiescence of the people, might excuse this illegal and precipitate measure ; but Omar himself confessed from the pulpit, that if any Musulman should hereafter presume to anticipate the suffrage of his brethren, both the elector and the elected would be worthy of death.168 After the simple inauguration of Abubeker, he was obeyed in Medina, Mecca, and the provinces of Arabia; the Hashemites alone declined the oath of fidelity; and their chief, in his own house, maintained, above six months, a sullen and independent reserve, without listening to the threats of Omar, who attempted to consume with fire the habitation of the daughter of the apostle. The death of Fatima, and the decline of his party, subdued the indignant spirit of Ali: he condescended to salute the commander of the faithful, accepted his excuse of the necessity of preventing their common enemies, and wisely rejected his courteous offer of abdicating the government of the Arabians. After a reign of two years, the aged caliph was summoned by the angel of death. In his testament, with the tacit approbation of the companions, he bequeathed the sceptre to the firm and intrepid virtue of Omar. “I have no occasion," said the modest candidate," for the

place.” “ But the place has occasion for you,” replied Abubeker; who expired with a fervent prayer, that the of Omar;

A. D. 634, God of Mahomet would ratify his choice, and direct the