The Life Of Mahomet - Washington Irving - ebook

The Life Of Mahomet ebook

Washington Irving

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The poverty of our literature in reference to Mahomet and Mahometanism is so conspicuous and so inconvenient that we may well receive with gratitude the author's very able endeavour to relieve it. With freedom from prejudice and independence of judgment, he combines an extensive and intimate knowledge of the most authentic sources of information, and, after several years of labour, has produced this volume in the hope of contributing to the complete elucidation and final settlement of Mahomet's real character and claims. After a careful examination of them, and after comparing them with those of sundry of his predecessors and contemporaries, it appears to us that the author has abundant reason to be gratified with the success he has achieved. Most conscientiously prepared, and based on authorities whom the Moslems themselves appeal to as decisive, his work may be used with equal confidence both by the historian and the controversialist. We heartily commend it to every one who, on so important a subject, desires to have what, on the whole, is probably the best and most complete book in any language, and shall avail. ourselves of it and of other sources of information, in this paper, to present a few of the leading events of the Prophet's life, with a view to a brief illustration of his character and of the means and meaning of his success.

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The Life Of Mahomet

And His Successors

Washington Irving

Contents:

Washington Irving – A Biographical Primer

The Life Of Mahomet

Preface

Chapter One

Chapter Two

Chapter Three

Chapter Four

Chapter Five

Chapter Six

Chapter Seven

Chapter Eight

Chapter Nine

Chapter Ten

Chapter Eleven

Chapter Twelve

Chapter Thirteen

Chapter Fourteen

Chapter Fifteen

Chapter Sixteen

Chapter Seventeen

Chapter Eighteen

Chapter Nineteen

Chapter Twenty

Chapter Twenty-One

Chapter Twenty-Two

Chapter Twenty-Three

Chapter Twenty-Four

Chapter Twenty-Five

Chapter Twenty-Six

Chapter Twenty-Seven

Chapter Twenty-Eight

Chapter Twenty-Nine

Chapter Thirty

Chapter Thirty-One

Chapter Thirty-Two

Chapter Thirty-Three

Chapter Thirty-Four

Chapter Thirty-Five

Chapter Thirty-Six

Chapter Thirty-Seven

Chapter Thirty-Eight

Chapter Thirty-Nine

Appendix

Part Two

Preface

Chapter One

Chapter Two

Chapter Three

Chapter Four

Chapter Five

Chapter Six

Chapter Seven

Chapter Eight

Chapter Nine

Chapter Ten

Chapter Eleven

Chapter Twelve

Chapter Thirteen

Chapter Fourteen

Chapter Fifteen

Chapter Sixteen

Chapter Seventeen

Chapter Eighteen

Chapter Nineteen

Chapter Twenty

Chapter Twenty-One

Chapter Twenty-Two

Chapter Twenty-Three

Chapter Twenty-Four

Chapter Twenty-Five

Chapter Twenty-Six

Chapter Twenty-Seven

Chapter Twenty-Eight

Chapter Twenty-Nine

Chapter Thirty

Chapter Thirty-One

Chapter Thirty-Two

Chapter Thirty-Three

Chapter Thirty-Four

Chapter Thirty-Five

Chapter Thirty-Six

Chapter Thirty-Seven

Chapter Thirty-Eight

Chapter Thirty-Nine

Chapter Forty

Chapter Forty-One

Chapter Forty-Two

Chapter Forty-Three

Chapter Forty-Four

Chapter Forty-Five

Chapter Forty-Six

Chapter Forty-Seven

Chapter Forty-Eight

Chapter Forty-Nine

Chapter Fifty

Chapter Fifty-One

Chapter Fifty-Two

Chapter Fifty-Three

Chapter Fifty-Four

Chapter Fifty-Five

Chapter Fifty-Six

Chapter Fifty-Seven

Chapter Fifty-Eight

The Life Of Mahomet, W. Irving

Jazzybee Verlag Jürgen Beck

86450 Altenmünster, Loschberg 9

Germany

ISBN: 9783849642150

www.jazzybee-verlag.de

[email protected]

Washington Irving – A Biographical Primer

Washington Irving  (1783-1859), American man of letters, was born at New York on the 3rd of April 1783. Both his parents were immigrants from Great Britain, his father, originally an officer in the merchant service, but at the time of Irving's birth a considerable merchant, having come from the Orkneys, and his mother from Falmouth. Irving was intended for the legal profession, but his studies were interrupted by an illness necessitating a voyage to Europe, in the course of which he proceeded as far as Rome, and made the acquaintance of Washington Allston. He was called to the bar upon his return, but made little effort to practice, preferring to amuse himself with literary ventures. The first of these of any importance, a satirical miscellany entitled Salmagundi, or the Whim-Whams andOpinions of Launcelot Langstaff and others, written in conjunction with his brother William and J. K. Paulding, gave ample proof of his talents as a humorist. These were still more conspicuously displayed in his next attempt, A History of New York from theBeginning of the World to the End of the Dutch Dynasty, by “Diedrich Knickerbocker” (2 vols., New York, 1809). The satire of Salmagundi had been principally local, and the original design of “Knickerbocker's” History was only to burlesque a pretentious disquisition on the history of the city in a guidebook by Dr Samuel Mitchell. The idea expanded as Irving proceeded, and he ended by not merely satirizing the pedantry of local antiquaries, but by creating a distinct literary type out of the solid Dutch burgher whose phlegm had long been an object of ridicule to the mercurial Americans. Though far from the most finished of Irving's productions, “Knickerbocker” manifests the most original power, and is the most genuinely national in its quaintness and drollery. The very tardiness and prolixity of the story are skillfully made to heighten the humorous effect.

Upon the death of his father, Irving had become a sleeping partner in his brother's commercial house, a branch of which was established at Liverpool. This, combined with the restoration of peace, induced him to visit England in 1815, when he found the stability of the firm seriously compromised. After some years of ineffectual struggle it became bankrupt. This misfortune compelled Irving to resume his pen as a means of subsistence. His reputation had preceded him to England, and the curiosity naturally excited by the then unwonted apparition of a successful American author procured him admission into the highest literary circles, where his popularity was ensured by his amiable temper and polished manners. As an American, moreover, he stood aloof from the political and literary disputes which then divided England. Campbell, Jeffrey, Moore, Scott, were counted among his friends, and the last-named zealously recommended him to the publisher Murray, who, after at first refusing, consented (1820) to bring out The Sketch Book ofGeoffrey Crayon, Gent. (7 pts., New York, 1819-1820). The most interesting part of this work is the description of an English Christmas, which displays a delicate humor not unworthy of the writer's evident model Addison. Some stories and sketches on American themes contribute to give it variety; of these Rip van Winkle is the most remarkable. It speedily obtained the greatest success on both sides of the Atlantic. Bracebridge Hall, or the Humourists (2 vols., New York), a work purely English in subject, followed in 1822, and showed to what account the American observer had turned his experience of English country life. The humor is, nevertheless, much more English than American. Tales of a Traveller (4 pts.) appeared in 1824 at Philadelphia, and Irving, now in comfortable circumstances, determined to enlarge his sphere of observation by a journey on the continent. After a long course of travel he settled down at Madrid in the house of the American consul Rich. His intention at the time was to translate the Coleccionde los Viajes y Descubrimientos (Madrid, 1825-1837) of Martin Fernandez de Navarrete; finding, however, that this was rather a collection of valuable materials than a systematic biography, he determined to compose a biography of his own by its assistance, supplemented by independent researches in the Spanish archives. His History of the Life and Voyages ofChristopher Columbus (London, 4 vols.) appeared in 1828, and obtained a merited success. The Voyages and Discoveries ofthe Companions of Columbus (Philadelphia, 1831) followed; and a prolonged residence in the south of Spain gave Irving materials for two highly picturesque books, A Chronicle of theConquest of Granada from the MSS. of [an imaginary] FrayAntonio Agapida (2 vols., Philadelphia, 1829), and The Alhambra:a series of tales and sketches of the Moors and Spaniards (2 vols., Philadelphia, 1832). Previous to their appearance he had been appointed secretary to the embassy at London, an office as purely complimentary to his literary ability as the legal degree which he about the same time received from the university of Oxford.

Returning to the United States in 1832, after seventeen years' absence, he found his name a household word, and himself universally honored as the first American who had won for his country recognition on equal terms in the literary republic. After the rush of fêtes and public compliments had subsided, he undertook a tour in the western prairies, and returning to the neighborhood of New York built for himself a delightful retreat on the Hudson, to which he gave the name of “Sunnyside.” His acquaintance with the New York millionaire John Jacob Astor prompted his next important work — Astoria (2 vols., Philadelphia, 1836), a history of the fur-trading settlement founded by Astor in Oregon, deduced with singular literary ability from dry commercial records, and, without labored attempts at word-painting, evincing a remarkable faculty for bringing scenes and incidents vividly before the eye. TheAdventures of Captain Bonneville (London and Philadelphia, 1837), based upon the unpublished memoirs of a veteran explorer, was another work of the same class. In 1842 Irving was appointed ambassador to Spain. He spent four years in the country, without this time turning his residence to literary account; and it was not until two years after his return that Forster's life of Goldsmith, by reminding him of a slight essay of his own which he now thought too imperfect by comparison to be included among his collected writings, stimulated him to the production of his Life of Oliver Goldsmith, with Selections fromhis Writings (2 vols., New York, 1849). Without pretensions to original research, the book displays an admirable talent for employing existing material to the best effect. The same may be said of The Lives of Mahomet and his Successors (New York, 2 vols., 1840-1850). Here as elsewhere Irving correctly discriminated the biographer's province from the historian's, and leaving the philosophical investigation of cause and effect to writers of Gibbon's caliber, applied himself to represent the picturesque features of the age as embodied in the actions and utterances of its most characteristic representatives. His last days were devoted to his Life of George Washington (5 vols., 1855-1859, New York and London), undertaken in an enthusiastic spirit, but which the author found exhausting and his readers tame. His genius required a more poetical theme, and indeed the biographer of Washington must be at least a potential soldier and statesman. Irving just lived to complete this work, dying of heart disease at Sunnyside, on the 28th of November 1859.

Although one of the chief ornaments of American literature, Irving is not characteristically American. But he is one of the few authors of his period who really manifest traces of a vein of national peculiarity which might under other circumstances have been productive. “Knickerbocker's” History of NewYork, although the air of mock solemnity which constitutes the staple of its humor is peculiar to no literature, manifests nevertheless a power of reproducing a distinct national type. Had circumstances taken Irving to the West, and placed him amid a society teeming with quaint and genial eccentricity, he might possibly have been the first Western humorist, and his humor might have gained in depth and richness. In England, on the other hand, everything encouraged his natural fastidiousness; he became a refined writer, but by no means a robust one. His biographies bear the stamp of genuine artistic intelligence, equally remote from compilation and disquisition. In execution they are almost faultless; the narrative is easy, the style pellucid, and the writer's judgment nearly always in accordance with the general verdict of history. Without ostentation or affectation, he was exquisite in all things, a mirror of loyalty, courtesy and good taste in all his literary connexions, and exemplary in all the relations of domestic life. He never married, remaining true to the memory of an early attachment blighted by death.

The principal edition of Irving' s works is the “Geoffrey Crayon,” published at New York in 1880 in 26 vols. His Life and Letters was published by his nephew Pierre M. Irving (London, 1862-1864, 4 vols.; German abridgment by Adolf Laun, Berlin, 1870, 2 vols.) There is a good deal of miscellaneous information in a compilation entitled Irvingiana (New York, 1860); and W. C. Bryant's memorial oration, though somewhat too uniformly laudatory, may be consulted with advantage. It was republished in Studies of Irvine (1880) along with C. Dudley Warner's introduction to the “Geoffrey Crayon” edition, and Mr. G. P. Putnam's personal reminiscences of Irving, which originally appeared in the Atlantic Monthly. See also Washington Irving (1881), by C. D. Warner, in the “American Men of Letters” series; H. R. Haweis, American Humourists (London, 1883).

The Life Of Mahomet

PREFACE

Some apology may seem necessary for presenting a life of Mahomet at the present day, when no new fact can be added to those already known concerning him. Many years since, during a residence in Madrid, the author projected a series of writings illustrative of the domination of the Arabs in Spain. These were to be introduced by a sketch of the life of the founder of the Islam faith, and the first mover of Arabian conquest. Most of the particulars for this were drawn from Spanish sources, and from Gagnier's translation of the Arabian historian Abulfeda, a copy of which the author found in the Jesuits' Library of the Convent of St. Isidro, at Madrid.

Not having followed out in its extent the literary plan devised, the manuscript life lay neglected among the author's papers until the year 1831, when he revised and enlarged it for the Family Library of Mr. John Murray. Circumstances prevented its publication at the time, and it again was thrown aside for years.

During his last residence in Spain the author beguiled the tediousness of a lingering indisposition by again revising the manuscript, profiting in so doing by recent lights thrown on the subject by different writers, and particularly by Dr. Gustav Weil, the very intelligent and learned librarian of the University of Heidelberg, to whose industrious researches and able disquisitions he acknowledges himself greatly indebted.

Such is the origin of the work now given to the public; on which the author lays no claim to novelty of fact, nor profundity of research. It still bears the type of a work intended for a family library; in constructing which the whole aim of the writer has been to digest into an easy, perspicuous, and flowing narrative, the admitted facts concerning Mahomet, together with such legends and traditions as have been wrought into the whole system of Oriental literature; and at the same time to give such a summary of his faith as might be sufficient for the more general reader. Under such circumstances, he has not thought it worth while to encumber his pages with a scaffolding of references and citations, nor depart from the old English nomenclature of Oriental names.

CHAPTER ONE

During a long succession of ages, extending from the earliest period of recorded history down to the seventh century of the Christian era, that great chersonese or peninsula formed by the Red Sea, the Euphrates, the Gulf of Persia, and the Indian Ocean, and known by the name of Arabia, remained unchanged and almost unaffected by the events which convulsed the rest of Asia, and shook Europe and Africa to their center. While kingdoms and empires rose and fell; while ancient dynasties passed away; while the boundaries and names of countries were changed, and their inhabitants were exterminated or carried into captivity, Arabia, though its frontier provinces experienced some vicissitudes, preserved in the depths of its deserts its primitive character and independence, nor had its nomadic tribes ever bent their haughty necks to servitude.

The Arabs carry back the traditions of their country to the highest antiquity. It was peopled, they say, soon after the deluge, by the progeny of Shem, the son of Noah, who gradually formed themselves into several tribes, the most noted of which are the Adites and Thamudites. All these primitive tribes are said to have been either swept from the earth in punishment of their iniquities, or obliterated in subsequent modifications of the races, so that little remains concerning them but shadowy traditions and a few passages in the Koran. They are occasionally mentioned in Oriental history as the "old primitive Arabians" — the "ket tribes."

The permanent population of the peninsula is ascribed, by the same authorities, to Kahtan or Joctan, a descendant in the fourth generation from Shem. His posterity spread over the southern part of the peninsula and along the Red Sea. Yarab, one of his sons, founded the kingdom of Yemen, where the territory of Araba was called after him; whence the Arabs derive the names of themselves and their country. Jurham, another son, founded the kingdom of Hedjaz, over which his descendants bore sway for many generations. Among these people Hagar and her son Ishmael were kindly received, when exiled from their home by the patriarch Abraham. In the process of time Ishmael married the daughter of Modad, a reigning prince of the line of Jurham; and thus a stranger and a Hebrew became grafted on the original Arabian stock. It proved a vigorous graft. Ishmael's wife bore him twelve sons, who acquired dominion over the country, and whose prolific race, divided into twelve tribes, expelled or overran and obliterated the primitive stock of Joctan.

[Editor's note: ' Besides the Arabs of the peninsula, who were all of the Shemitic race, there were others called Cushites, being descended from Cush the son of Ham. They inhabited the banks of the Euphrates and the Persian Gulf. The name of Cush is often given in Scripture to the Arabs generally as well as to their country. It must be the Arabs of this race who at present roam the deserted regions of ancient Assyria, and have been employed recently in disinterring the long-buried ruins of Nineveh. They are sometimes distinguished as the Syro-Arabians. The present work relates only to the Arabs of the peninsula, or Arabia Proper.]

Such is the account given by the peninsular Arabs of their origin; and Christian writers cite it as containing the fulfillment of the covenant of God with Abraham, as recorded in Holy Writ. "And Abraham said unto God, O that Ishmael might live before thee! And God said, As for Ishmael, I have heard thee. Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly: twelve princes shall he beget, and I will make him a great nation" (Genesis xvii. 18, 20).

These twelve princes with their tribes are further spoken of in the Scriptures (Genesis xxv. 18) as occupying the country "from Havilah unto Shur, that is before Egypt, as thou goest toward Assyria"; a region identified by sacred geographers with part of Arabia. The description of them agrees with that of the Arabs of the present day. Some are mentioned as holding towns and castles, others as dwelling in tents, or having villages in the wilderness. Nebaioth and Kedar, the two first-born of Ishmael, are most noted among the princes for their wealth in flocks and herds, and for the fine wool of their sheep. From Nebaioth came the Nabathai who inhabited Stony Arabia; while the name of Kedar is occasionally given in Holy Writ to designate the whole Arabian nation. "Woe is me," says the Psalmist, "that I sojourn in Mesech, that I dwell in the tents of Kedar." Both appear to have been the progenitors of the wandering or pastoral Arabs; the free rovers of the desert. "The wealthy nation," says the 'prophet Jeremiah, "that dwelleth without care; which have neither gates nor bars, which dwell alone."

A strong distinction grew up in the earliest times between the Arabs who "held towns and castles," and those who "dwelt in tents." Some of the former occupied the fertile wadies, or valleys, scattered here and there among the mountains, where these towns and castles were surrounded by vineyards and orchards, groves of palm-trees, fields of grain, and well-stocked pastures. They were settled in their habits, devoting themselves to the cultivation of the soil and the breeding of cattle.

Others of this class gave themselves up to commerce, having ports and cities along the Red Sea, the southern shores of the peninsula and the Gulf of Persia, and carrying on foreign trade by means of ships and caravans. Such especially were the people of Yemen, or Arabia the Happy, that land of spices, perfumes, and frankincense; the Sabaea of the poets, the Sheba of the sacred Scriptures. They were among the most active mercantile navigators of the eastern seas. Their ships brought to their shores the myrrh and balsams of the opposite coast of Berbera, with the gold, the spices, and other rich commodities of India and tropical Africa.

These, with the products of their own country, were transported by caravans across the deserts to the semi-Arabian states of Anunon, Moab, and Edom or Idumea to the Phoenician ports of the Mediterranean, and thence distributed to the western world.

The camel has been termed the ship of the desert; the caravan may be termed its fleet. The caravans of Yemen were generally fitted out, manned, conducted, and guarded by the nomadic Arabs, the dwellers in tents, who, in this respect, might be called the navigators of the desert. They furnished the innumerable camels required, and also contributed to the freight by the fine fleeces of their countless flocks. The writings of the prophets show the importance, in scriptural times, of this inland chain of commerce by which the rich countries of the south, India, Ethiopia, and Arabia the Happy, were linked with ancient Syria.

Ezekiel, in his lamentations for Tyre, exclaims, " Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats; in these were they thy merchants. The merchants of Sheba and Kaamah occupied in thy fairs with chief of all spices, and with all precious stones and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chelmad, were thy merchants." And Isaiah, speaking to Jerusalem, says: "The multitude of camels shall cover thee; the dromedaries of Midian and Ephah; all they from Sheba shall come; they shall bring gold and incense.... All the flocks of Kedar shall be gathered together unto thee; the rams of Nebaioth shall minister unto thee" (Isaiah: lx. 6, 7).

The agricultural and trading Arabs, however, the dwellers in towns and cities, have never been considered the true type of the race. They became softened by settled and peaceful occupations, and lost much of their original stamp by an intercourse with strangers. Yemen, too, being more accessible than the other parts of Arabia, and offering greater temptation to the spoiler, had been repeatedly invaded and subdued.

It was among the other class of Arabs, the rovers of the desert, the " dwellers in tents," by far the most numerous of the two, that the national character was preserved in all its primitive force and freshness. Nomadic in their habits, pastoral in their occupations, and acquainted by experience and tradition with all the hidden resources of the desert, they led a wandering life, roaming from place to place in quest of those wells and springs which had been the resort of their forefathers since the days of the patriarchs; encamping wherever they could find date-trees for shade, and sustenance and pasturage for their flocks, and herds, and camels; and shifting their abode whenever the temporary supply was exhausted.

These nomadic Arabs were divided and subdivided into innumerable petty tribes or families, each with its Sheikh or Emir, the representative of the patriarch of yore, whose spear, planted beside his tent, was the ensign of command. His office, however, though continued for many generations in the same family, was not strictly hereditary, but depended upon the good-will of the tribe. He might be deposed, and another of a different line elected in his place. His power, too, was limited, and depended upon his personal merit and the confidence reposed in him. His prerogative consisted in conducting negotiations of peace and war; in leading his tribe against the enemy; in choosing the place of encampment, and in receiving and entertaining strangers of note. Yet, even in these and similar privileges, he was controlled by the opinions and inclinations of his people.

[Editor's Note: In summer the wandering Arabs, says Burckhardt, seldom remain above three or four days on the same spot; as soon as their cattle have consumed the herbage near a watering place, the tribe removes in search of pasture, and the grass again springing up, serves for a succeeding camp. The encampments vary in the number of tents, from six to eight hundred. When the tents are but few, they are pitched in a circle; but more considerable numbers in a straight line, or a row of single tents, especially along a rivulet, sometimes three or four behind as many others. In winter, when water and pasture never fail, the whole tribe spreads itself over the plain in parties of three or four tents each, with an interval of half an hour's distance between each party. The sheikh's tent is always on the side on which enemies or guests may be expected. To oppose the former, and to honor the latter, is the sheikh's principal business. Every father of a family sticks his lance into the ground by the side of his tent, and ties his horse in front. There also his camels repose at night. — Burckhardt, Notes on Bedouins, vol. i., p. 33.

The following is descriptive of the Arabs of Assyria, though it is applicable, in a great degree, to the whole race.

It would be difficult to describe the appearance of a large tribe when migrating to new pastures. We soon found ourselves in the midst of wide-spreading flocks of sheep and camels. As far as the eye could reach, to the right, to the left, and in front, still the same moving crowd. Long lines of asses and bullocks, laden with black tents, huge caldrons, and variegated carpets; aged women and men, no longer able to walk, tied on the heap of domestic furniture; infants crammed into saddlebags, their tiny heads thrust through the narrow opening, balanced on the animal's back by kids or lambs tied on the opposite side; young girls clothed only in the close-fitting Arab shirt which displayed rather than concealed their graceful forms; mothers with their children on their shoulders; boys driving flocks of lambs; horsemen armed with their long tufted spears, scouring the plain on their fleet mares; riders urging their dromedaries with their short hooked sticks, and leading their high-bred steeds by the halter; colts galloping among the throng — such was the motley crowd through which we had to wend oar way." — Layard's Nineveh, i 4]

However numerous and minute might be the divisions of a tribe, the links of affinity were carefully kept in mind by the several sections. All the sheikhs of the same tribe acknowledge a common chief called the Sheikh of Sheikha, who, whether ensconced in a rock-built castle, or encamped amid his flocks and herds in the desert, might assemble under his standard all the scattered branches on any emergency affecting the common weal.

The multiplicity of these wandering tribes, each with its petty prince and petty territory, but without a national head, produced frequent collisions. Revenge, too, was almost a religious principle among them. To avenge a relative slain was the duty of his family, and often involved the honor of his tribe; and these debts of blood sometimes remained unsettled for generations, producing deadly feuds.

The necessity of being always on the alert to defend his flocks and herds made the Arab of the desert familiar from his infancy with the exercise of arms. None could excel him in the use of the bow, the lance and the scimitar, and the adroit and graceful management of the horse. He was a predatory warrior also; for though at times he was engaged in the service of the merchant, furnishing him with camels and guides and drivers for the transportation of his merchandise, he was more apt to lay contributions on the caravan or plunder it outright in its toilful progress through the desert. All this he regarded as a legitimate exercise of arms; looking down upon the gainful sons of traffic as an inferior race, debased by sordid habits and pursuits.

Such was the Arab of the desert, the dweller in tents, in whom was fulfilled the prophetic destiny of his ancestor Ishmael. "He will be a wild man; his hand will be against every man, and every man's hand against him." Nature had fitted him for his destiny. His form was light and meager, but sinewy and active, and capable of sustaining great fatigue and hardship. He was temperate and even abstemious, requiring but little food, and that of the simplest kind. His mind, like his body, was light and agile. He eminently possessed the intellectual attributes of the Shemitic race, penetrating sagacity, subtle wit, a ready conception, and a brilliant imagination. His sensibilities were quick and acute, though not lasting; a proud and daring spirit was stamped on his sallow visage and flashed from big dark and kindling eye. He was easily aroused by the appeals of eloquence, and charmed by the graces of poetry Speaking a language copious in the extreme, the words of which have been compared to gems and flowers, he was naturally an orator; but he delighted in proverbs and apothegms rather than in sustained flights of declamation, and was prone to convey his ideas in the Oriental style by apologue and parable.

Though a restless and predatory warrior, he was generous and hospitable. He delighted in giving gifts; his door was always open to the wayfarer, with whom he was ready to share his last morsel, and his deadliest foe, having once broken bread with him, might repose securely beneath the inviolable sanctity of his tent.

In religion the Arabs, in what they term the Days of Ignorance, partook largely of the two faiths, the Sabean and the Magian, which at that time prevailed over the eastern world. The Sabean, however, was the one to which they most adhered. They pretended to derive it from Sabi the Bon of Seth, who, with his father and his brother Enoch, they supposed to be buried in the pyramids. Others derive the name from the Hebrew word, Saba, or the Stars, and trace the origin of the faith to the Assyrian shepherds, who as they watched their flocks by night on their level plains, and beneath their cloudless skies, noted the aspects and movements of the heavenly bodies, and formed theories of their good and evil influences on human affairs; vague notions which the Chaldean philosophers and priests reduced to a system, supposed to be more ancient even than that of the Egyptians.

By others it is derived from still higher authority, and claimed to be the religion of the antediluvian world. It survived, say they, the deluge, and was continued among the patriarchs. It was taught by Abraham, adopted by his descendants, the children of Israel, and sanctified and confirmed in the tablets of the law delivered unto Moses amid the thunder and lightning of Mount Sinai.

In its original state the Sabean faith was pure and spiritual; inculcating a belief in the unity of God, the doctrine of a future state of rewards and punishments, and the necessity of a virtuous and holy life to obtain a happy immortality. So profound was the reverence of the Sabeans for the Supreme Being, that they never mentioned his name, nor did they venture to approach him, but through intermediate intelligences or angels. These were supposed to inhabit and animate the heavenly bodies, in the same way as the human body is inhabited and animated by a soul. They were placed in their respective spheres to supervise and govern the universe in subserviency to the Most High. In addressing themselves to the stars and other celestial luminaries, therefore, the Sabeans did not worship them as deities, but sought only to propitiate their angelic occupants as intercessors with the Supreme Being; looking up through these created things to God the great Creator.

By degrees this religion lost its original simplicity and purity, and became obscured by mysteries, and degraded by idolatries. The Sabeans, instead of regarding the heavenly bodies as the habitations of intermediate agents, worshiped them as deities; set up graven images in honor of them, in sacred groves and in the gloom of forests; and at length enshrined these idols in temples, and worshiped them as if instinct with divinity. The Sabean faith, too, underwent changes and modifications in the various countries through which it was diffused. Egypt has long been accused of reducing it to the most abject state of degradation; the statues, hieroglyphics, and painted sepulchera of that mysterious country being considered records of the worship, not merely of celestial intelligences, but of the lowest order of created beings, and even of inanimate objects. Modem investigation and research, however, are gradually rescuing the most intellectual nation of antiquity from this aspersion, and as they slowly lift the veil of mystery which hangs over the tombs of Egypt, are discovering that all these apparent objects of adoration were but symbols of the varied attributes of the one Supreme Being, whose name was too sacred to be pronounced by mortals. Among the Arabs the Sabean faith became mingled with wild superstitions, and degraded by gross idolatry. Each tribe worshiped its particular star or planet, or set up its particular idol. Infanticide mingled its horrors with their religions rites. Among the nomadic tribes the birth of a daughter was considered a misfortune, her sex rendering her of little service in a wandering and predatory life, while she might bring disgrace upon her family by misconduct or captivity. Motives of unnatural policy, therefore, may have mingled with their religious feelings, in offering up female infants as sacrifices to their idols, or in burying them alive.

The rival sect of Magians or Guebres (fire worshipers), which, as we have said, divided the religious empire of the East, took its rise in Persia, where, after a while, its oral doctrines were reduced to writing by its great prophet and teacher Zoroaster, in his volume of the Zendavesta. The creed, like that of the Sabeans, was originally simple and spiritual, inculcating a belief in one supreme and eternal God, in whom and by whom the universe exists: that he produced, through his creating word, two active principles, Ormusd, the principle or angel of light or good, and Ahriman, the principle or angel of darkness or evil: that these formed the world out of a mixture of their opposite elements, and were engaged in a perpetual contest in the regulation of its affairs. Hence the vicissitudes of good and evil, accordingly as the angel of light or darkness has the upper hand: this contest would continue until the end of the world, when there would be a general resurrection and a day of judgment; the angel of darkness and his disciples would then be banished to an abode of woeful gloom, and their opponents would enter the blissful realms of ever-during light.

The primitive rites of this religion were extremely simple. The Magians had neither temples, altars, nor religious symbols of any kind, but addressed their prayers and hymns directly to the Deity, in what they conceived to be his residence, the Bun. They reverenced this luminary as being his abode, and as the source of the light and heat of which all the other heavenly bodies were composed; and they kindled fires upon the mountain tops to supply light during its absence. Zoroaster first introduced the use of temples, wherein sacred fire, pretended to be derived from heaven, was kept perpetually alive through the guardianship of priests, who maintained a watch over it night and day.

In process of time this sect, like that of the Sabeans, lost eight of the divine principle in the symbol, and came to worship light or fire as the real deity, and to abhor darkness as Satan or the devil. In their fanatic zeal the Magians would seize upon unbelievers and offer them up in the flames to propitiate their fiery deity.

To the tenets of these two sects reference is made in that beautiful text of the wisdom of Solomon: "Surely vain are all men by nature who are ignorant of God, and could not, by considering the work, acknowledge the workmaster; but deemed either fire, or wind, or the swift air, or the circle of the stars, or the violent water, or the lights of heaven, to be gods, which govern the world."

Of these two faiths the Sabean, as we have before observed, was much the more prevalent among the Arabs; but in an extremely degraded form, mingled with all kinds of abuses, and varying among the various tribes. The Magian faith prevailed among those tribes which, from their frontier position, had frequent intercourse with Persia; while other tribes partook of the superstitions and idolatries of the nations on which they bordered.

Judaism had made its way into Arabia at an early period, but very vaguely and imperfectly. Still many of its rites and ceremonies, and fanciful traditions, became implanted in the country. At a later day, however, when Palestine was ravaged by the Romans, and the city of Jerusalem taken and sacked, many of the Jews took refuge among the Arabs; became incorporated with the native tribes; formed themselves into communities; acquired possession of fertile tracts; built castles and strongholds, and rose to considerable power and influence.

The Christian religion had likewise its adherents among the Arabs. St. Paul himself declares, in his epistle to the Galatians, that soon after he had been called to preach Christianity among the heathens, he "went into Arabia." The dissensions, also, which rose in the Eastern Church, in the early part of the third century, breaking it up into sects, each persecuting the others as it gained the ascendency, drove many into exile into remote parts of the East; filled the deserts of Arabia with anchorites, and planted the Christian faith among some of the principal tribes.

The foregoing circumstances, physical and moral, may give an idea of the causes which maintained the Arabs for ages in an unchanged condition. While their isolated position and their vast deserts protected them from conquest, their internal feuds and their want of a common tie, political or religious, kept them from being formidable as conquerors. They were a vast aggregation of distinct parts; full of individual vigor, but wanting coherent strength. Although their nomadic life rendered them hardy and active; although the greater part of them were warriors from infancy, yet their arms were only wielded against each other, excepting some of the frontier tribes, which occasionally engaged as mercenaries in external wars. "While, therefore, the other nomadic races of Central Asia, possessing no greater aptness for warfare, had, during a course of ages, successively overrun and conquered the civilized world, this warrior race, unconscious of its power, remained disjointed and harmless in the depths of its native deserts.

The time at length arrived when its discordant tribes were to be united in one creed, and animated by one common cause; when a mighty genius was to arise, who should bring together these scattered limbs, animate them with his own enthusiastic and daring spirit, and lead them forth, a giant of the desert, to shake and overturn the empires of the earth.

CHAPTER TWO

Mahomet, the great founder of the faith of Islam, was born in Mecca, in April, in the year 569 of the Christian era. He was of the valiant and illustrious tribe of Koreish, of which there were two branches, descended from two brothers, Haschem and Abd Schems. Haschem, the progenitor of Mahomet, was a great benefactor of Mecca. This city is situated in the midst of a barren and stony country, and in former times was often subject to scarcity of provisions. At the beginning of the sixth century Haschem established two yearly caravans, one in the winter to South Arabia or Yemen, the other in the summer to Syria. By these means abundant supplies were brought to Mecca, as well as a great variety of merchandise. The city became a commercial mart, and the tribe of Koreish, which engaged largely in these expeditions, became wealthy and powerful. Haschem, at this time, was the guardian of the Caaba, the great shrine of Arabian pilgrimage and worship, the custody of which was confided to none but the most honorable tribes and families, in the same manner, as in old times, the temple of Jerusalem was entrusted only to the care of the Levites. In fact, the guardianship of the Caaba was connected with civil dignities and privileges, and gave the holder of it the control of the sacred city.

On the death of Haschem, his son, Abd al Motalleb, succeeded to his honors, and inherited his patriotism. He delivered the holy city from an invading army of troops and elephants, sent by the Christian princes of Abyssinia, who at that time held Yemen in subjection. These signal services rendered by father and son confirmed the guardianship of the Caaba in the line of Haschem, to the great discontent and envy of the line of Abd Schems.

Abd al Motalleb had several sons and daughters. Those of his sons who figure in history were Abu Taleb, Abu Lahab, Abbas, Hamza, and Abdallah. The last named was the youngest and best beloved. He married Amina, a maiden of a distant branch of the same illustrious stock of Koreish. So remarkable was Abdallah for personal beauty and those qualities which win the affections of women, that, if Moslem traditions are to be credited, on the night of his marriage with Amina, two hundred virgins of the tribe of Koreish died of broken hearts.

Mahomet was the first and only fruit of the marriage thus sadly celebrated. His birth, according to similar traditions with the one just cited, was accompanied by signs and portents announcing a child of wonder. His mother suffered none of the pangs of travail. At the moment of his coming into the world, a celestial light illumined the surrounding country, and the newborn child, raising his eyes to heaven, exclaimed: "God is great! There is no God but God, and I am his prophet."

Heaven and earth, we are assured, were agitated at his advent. The Lake Sawa shrank back to its secret springs, leaving its borders dry; while the Tigris, bursting its bounds, overflowed the neighboring lands. The palace of Khosru the king of Persia shook to its foundations, and several of its towers were toppled to the earth. In that troubled night the Kadhi, or Judge of Persia, beheld, in a dream, a ferocious camel conquered by an Arabian courser. He related his dream in the morning to the Persian monarch, and interpreted it to portend danger from the quarter of Arabia.

In the same eventful night the sacred fire of Zoroaster, which, guarded by the Magi, had burned without interruption for upward of a thousand years, was suddenly extinguished, and all the idols in the world fell down. The demons, or evil genii, which lurk in the stars and the signs of the zodiac, and exert a malignant influence over the children of men, were cast forth by the pure angels, and hurled, with their arch leader, Eblis, or Lucifer, into the depths of the sea.

The relatives of the new-born child, say the like authorities, were filled with awe and wonder. His mother's brother, an astrologer, cast his nativity, and predicted that he would rise to vast power, found an empire, and establish a new faith among men. His grandfather, Abd al Motalleb, gave a feast to the principal Koreishites, the seventh day after his birth, at which he presented this child, as the dawning glory of their race, and gave him the name of Mahomet (or Muhamed), indicative of his future renown.

Such are the marvelous accounts given by Moslem writers of the infancy of Mahomet, and we have little else than similar fables about his early years. He was scarce two months old when his father died, leaving him no other inheritance than five camels, a few sheep, and a female slave of Ethiopia, named Barakat. His mother, Amina, had hitherto nurtured him, but care and sorrow dried the fountains of her breast, and the air of Mecca being unhealthy for children, she sought a nurse for him among the females of the neighboring Bedouin tribes. These were accustomed to come to Mecca twice a year, in spring and autumn, to foster the children of its inhabitants; but they looked for the offspring of the rich, where they were sure of ample recompense, and turned with contempt from this heir of poverty. At length Halema, the wife of a Saadite shepherd, was moved to compassion, and took the helpless infant to her home. It was in one of the pastoral valleys of the mountains.

Many were the wonders related by Halema of her infant charge. On the journey from Mecca, the mule which bore him became miraculously endowed with speech, and proclaimed aloud that he bore on his back the greatest of prophets, the chief of ambassadors, the favorite of the Almighty. The sheep bowed to him as he passed; as he lay in his cradle and gazed at the moon it stooped to him in reverence.

The blessing of heaven, say the Arabian writers, rewarded the charity of Halema. While the child remained under her roof, everything around her prospered. The wells and springs were never dried up; the pastures were always green; her flocks and herds increased tenfold; a marvelous abundance reigned over her fields, and peace prevailed in her dwelling.

The Arabian legends go on to extol the almost supernatural powers, bodily and mental, manifested by this wonderful child at a very early age. He could stand alone when three months old; run abroad when he was seven, and at ten could join other children in their sports with bows and arrows. At eight months he could speak so as to be understood; and in the course of another month could converse with fluency, displaying a wisdom astonishing to all who heard him.

At the age of three years, while playing in the fields with his foster brother, Masroud, two angels in shining apparel appeared before them. They laid Mahomet gently upon the ground, and Gabriel, one of the angels, opened his breast, but without inflicting any pain. Then taking forth his heart, he cleansed it from all impurity, wringing from it those black and bitter drops of original sin, inherited from our forefather Adam, and which lurk in the hearts of the best of his descendants, inciting them to crime. When he had thoroughly purified it, he filled it with faith and knowledge and prophetic light, and replaced it in the bosom of the child. Now, we are assured by the same authorities, began to emanate from his countenance that mysterious light which had continued down from Adam, through the sacred line of prophets, until the time of Isaac and Ishmael; but which had lain dormant in the descendants of the latter, until it thus shone forth with renewed radiance from the features of Mahomet.

At this supernatural visitation, it is added, was impressed between the shoulders of the child the seal of prophecy, which continued throughout life the symbol and credential of his divine mission; though unbelievers saw nothing in it but a large mole, the size of a pigeon's egg.

When the marvelous visitation of the angel was related to Halema and her husband, they were alarmed lest some misfortune should be impending over the child, or that his supernatural visitors might be of the race of evil spirits or genii which haunt the solitudes of the desert, wreaking mischief on the children of men. His Saadite nurse, therefore, carried him back to Mecca, and delivered him to his mother Amina.

He remained with his parent until his sixth year, when she took him with her to Medina, on a visit to her relatives of the tribe of Adij, but on her journey homeward she died, and was buried at Abwa, a village between Medina and Mecca. Her grave, it will be found, was a place of pious resort and tender recollection to her son, at the latest period of his life.

The faithful Abyssinian slave, Barakat, now acted as a mother to the orphan child, and conducted him to his grandfather Abd al Motalleb, in whose household he remained for two years, treated with care and tenderness. Abd al Motalleb was now well stricken in years; having outlived the ordinary term of human existence. Finding his end approaching he called, to him his eldest son, Abu Taleb, and bequeathed Mahomet to his especial protection. The good Abu Taleb took his nephew to his bosom, and ever afterward was to him as a parent. As the former succeeded to the guardianship of the Caaba at the death of his father, Mahomet continued for several years in a kind of sacerdotal household, where the rites and ceremonies of the sacred house were rigidly observed. And here we deem it necessary to give a more especial notice of the alleged origin of the Caaba, and of the rites and traditions and superstitions connected with it, closely interwoven as they are with the faith of Islam and the story of its founder.

CHAPTER THREE

When Adam and Eve were cast forth from Paradise, say Arabian traditions, they fell in different parts of the earth; Adam on a mountain of the island of Serendib, or Ceylon; Eve in Arabia on the borders of the Red Sea, where the port of Joddah is now situated. For two hundred years they wandered separate and lonely about the earth, until, in consideration of their penitence and wretchedness, they were permitted to come together again on Mount Arafat, not far from the present city of Mecca. In the depth of his sorrow and repentance, Adam, it is said, raised his hands and eyes to heaven, and implored the clemency of God; entreating that a shrine might be vouchsafed to him similar to that at which he had worshiped when in Paradise, and round which the angels used to move in adoring processions.

The supplication of Adam was effectual. A tabernacle or temple formed of radiant clouds was lowered down by the hands of angels, and placed immediately below its prototype in the celestial paradise. Toward this heaven-descended shrine Adam thenceforth turned when in prayer, and round it he daily made seven circuits in imitation of the rites of the adoring angels.

At the death of Adam, say the same traditions, the tabernacle of clouds passed away, or was again drawn up to heaven; but another, of the same form and in the same place, was built of stone and clay by Seth, the son of Adam. This was swept away by the deluge. Many generations afterward, in the time of the patriarchs, when Hagar and her child Ishmael were near perishing with thirst in the desert, an angel revealed to them a spring or well of water, near to the ancient site of the tabernacle. This was the well of Zem Zem, held sacred by the progeny of Ishmael to the present day. Shortly afterward two individuals of the gigantic race of the Amalekites, in quest of a camel which had strayed from their camp, discovered this well, and, having slaked their thirst, brought their companions to the place. Here they founded the city of Mecca, taking Ishmael and his mother under their protection. They were soon expelled by the proper inhabitants of the country, among whom Ishmael remained. When grown to man's estate, he married the daughter of the ruling prince, by whom he had a numerous progeny, the ancestors of the Arabian people. In process of time, by God's command he undertook to rebuild the Caaba, on the precise site of the original tabernacle of clouds. In this pious work he was assisted by his father Abraham. A miraculous stone served Abraham as a scaffold, rising and sinking with him as he built the walls of the sacred edifice. It still remains there an inestimable relic, and the print of the patriarch's foot is clearly to be perceived on it by all true believers.

While Abraham and Ishmael were thus occupied, the angel Gabriel brought them a stone, about which traditional accounts are a little at variance; by some it is said to have been one of the precious stones of Paradise, which fell to the earth with Adam, and was afterward lost in the slime of the deluge, until retrieved by the angel Gabriel. The more received tradition is, that it was originally the guardian angel appointed to watch over Adam in Paradise, but changed into a stone and ejected thence with him at his fall, as a punishment for not having been more vigilant. This stone Abraham and Ishmael received with proper reverence, and inserted it in a corner of the exterior wall of the Caaba, where it remains to the present day, devoutly kissed by worshipers each time they make a circuit of the temple. When first inserted in the wall it was, we are told, a single jacinth of dazzling whiteness, but became gradually blackened by the kisses of sinful mortals. At the resurrection it will recover its angelic form, and stand forth a testimony before God in favor of those who have faithfully performed the rites of pilgrimage.

Such are the Arabian traditions, which rendered the Caaba and the well of Zem Zem objects of extraordinary veneration from the remotest antiquity among the people of the East, and especially the descendants of Ishmael. Mecca, which encloses these sacred objects within its walls, was a holy city many ages before the rise of Mahometanism, and was the resort of pilgrims from all parts of Arabia. So universal and profound was the religious feeling respecting this observance, that four months in every year were devoted to the rites of pilgrimage, and held sacred from all violence and warfare. Hostile tribes then laid aside their arms; took the heads from their spears; traversed the late dangerous deserts in security; thronged the gates of Mecca clad in the pilgrim's garb; made their seven circuits round the Caaba in imitation of the angelic host; touched and kissed the mysterious black stone; drank and made ablutions at the well of Zem Zem in memory of their ancestor Ishmael; and having performed all the other primitive rites of pilgrimage returned home in safety, again to resume their weapons and their wars.

Among the religious observances of the Arabs in these their "days of ignorance"; that is to say, before the promulgation of the Moslem doctrines; fasting and prayer had a foremost place. They had three principal fasts within the year; one of seven, one of nine, and one of thirty days. They prayed three times each day; about sunrise, at noon, and about sunset; turning their faces in the direction of the Caaba, which was their kebla, or point of adoration. They had many religious traditions, some of them acquired in early times from the Jews, and they are said to have nurtured their devotional feelings with the book of Psalms, and with a book said to be by Seth, and filled with moral discourses.

Brought up, as Mahomet was, in the house of the guardian of the Caaba, the ceremonies and devotions connected with the sacred edifice may have given an early bias to his mind, and inclined it to those speculations in matters of religion by which it eventually became engrossed. Though his Moslem biographers would fain persuade us his high destiny was clearly foretold in his childhood by signs and prodigies, yet his education appears to have been as much neglected as that of ordinary Arab children; for we find that he was not taught either to read or write. He was a thoughtful child, however; quick to observe, prone to meditate on all that he observed, and possessed of an imagination fertile, daring, and expansive. The yearly influx of pilgrims from distant parts made Mecca a receptacle for all kinds of floating knowledge, which he appears to have imbibed with eagerness and retained in a tenacious memory; and as he increased in years, a more extended sphere of observation was gradually opened to him.

CHAPTER FOUR

Mahomet was now twelve years of age, but, as we have shown, he had an intelligence far beyond his years. The spirit of inquiry was awake within him, quickened by intercourse with pilgrims from all parts of Arabia. His uncle Abu Taleb, too, besides his sacerdotal character as guardian of the Caaba, was one of the most enterprising merchants of the tribe of Koreish, and had much to do with those caravans set on foot by his ancestor Haschem, which traded to Syria and Yemen. The arrival and departure of those caravans, which thronged the gates of Mecca and filled its streets with pleasing tumult, were exciting events to a youth like Mahomet, and carried his imagination to foreign parts. He could no longer repress the ardent curiosity thus aroused; but once, when his uncle Was about to mount his camel to depart with the caravan for Syria, clung to him, and entreated to be permitted to accompany him: "For who, oh my uncle," said he, "will take care of me when thou art away?"

The appeal was not lost upon the kind-hearted Abu Taleb. He bethought him, too, that the youth was of an age to enter upon the active scenes of Arab life, and of a capacity to render essential service in the duties of the caravan; he readily, therefore, granted his prayer, and took him with him on the journey to Syria.

The route lay through regions fertile in fables and traditions, which it is the delight of the Arabs to recount in the evening halts of the caravan. The vast solitudes of the desert, in which that wandering people pass so much of their lives, are prone to engender superstitious fancies; they have accordingly peopled them with good and evil genii, and clothed them with tales of enchantment, mingled up with wonderful events which happened in days of old. In these evening halts of the caravan, the youthful mind of Mahomet doubtless imbibed many of those superstitions of the desert which ever afterward dwelt in his memory, and had a powerful influence over his imagination. "We may especially note two traditions which he must have heard at this time, and which we find recorded by him in after years in the Koran. One related to the mountainous district of Hedjar. Here, as the caravan wound its way through silent and deserted valleys, caves were pointed out in the sides of the mountains once inhabited by the Beni Thamud, or children of Thamud, one of the "lost tribes" of Arabia; and this was the tradition concerning them.

They were a proud and gigantic race, existing before the time of the patriarch Abraham. Having fallen into blind idolatry, God sent a prophet of the name of Saleh, to restore them to the right way. They refused, however, to listen to him unless he should prove the divinity of his mission by causing a camel, big with young, to issue from the entrails of a mountain. Saleh accordingly prayed, and lo! a rock opened, and a female camel came forth, which soon produced a foal. Some of the Thamudites were convinced by the miracle, and were converted by the prophet from their idolatry; the greater part, however, remained in unbelief. Saleh left the camel among them as a sign, warning them that a judgment from heaven would fall on them, should they do her any harm. For a time the camel was suffered to feed quietly in their pastures, going forth in the morning and returning in the evening. It is true that when she bowed her head to drink from a brook or well she never raised it until she had drained the last drop of water; but then in return she yielded milk enough to supply the whole tribe. As, however, she frightened the other camels from the pasture, she became an object of offense to the Thamudites, who hamstrung and slew her. Upon this there was a fearful cry from heaven, and great claps of thunder, and in the morning all the offenders were found lying on their faces, dead. Thus the whole race was swept from the earth, and their country was laid forever afterward under the ban of heaven.

This story made a powerful impression on the mind of Mahomet, insomuch that in after years he refused to let his people encamp in the neighborhood, but hurried them away from it as an accursed region.

Another tradition, gathered on this journey, related to the city of Eyla, situated near the Red Sea. This place, he was told, had been inhabited in old times by a tribe of Jews, who lapsed into idolatry and profaned the Sabbath, by fishing on that sacred day; whereupon the old men were transformed into swine, and the young men into monkeys.

We have noted these two traditions especially because they are both cited by Mahomet as instances of divine judgment on the crime of idolatry, and evince the bias his youthful mind was already taking on that important subject.

Moslem writers tell us, as usual, of wonderful circumstances which attended the youth throughout this journey, giving evidence of the continual guardianship of heaven.