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[ The writers of the Modern Universal History (vols. i. and ii.) have compiled, in 850 folio pages, the life of Mahomet and the annals of the caliphs. They enjoyed the advantage of reading, and sometimes correcting, the Arabic text; yet, notwithstanding their high-sounding boasts, I cannot find, after the conclusion of my work, that they have afforded me much (if any) additional information. The dull mass is not quickened by a spark of philosophy or taste; and the compilers indulge the criticism of acrimonious bigotry against Boulainvilliers, Sale, Gagnier, and all who have treated Mahomet with favor, or even justice.]
Chapter LI: Conquests By The Arabs.—Part I.
The Conquest Of Persia, Syria, Egypt, Africa, And Spain, By
The Arabs Or Saracens.—Empire Of The Caliphs, Or Successors
Of Mahomet.—State Of The Christians, &c., Under Their
Government.
The revolution of Arabia had not changed the character of the Arabs: the death of Mahomet was the signal of independence; and the hasty structure of his power and religion tottered to its foundations. A small and faithful band of his primitive disciples had listened to his eloquence, and shared his distress; had fled with the apostle from the persecution of Mecca, or had received the fugitive in the walls of Medina. The increasing myriads, who acknowledged Mahomet as their king and prophet, had been compelled by his arms, or allured by his prosperity. The polytheists were confounded by the simple idea of a solitary and invisible God; the pride of the Christians and Jews disdained the yoke of a mortal and contemporary legislator. The habits of faith and obedience were not sufficiently confirmed; and many of the new converts regretted the venerable antiquity of the law of Moses, or the rites and mysteries of the Catholic church; or the idols, the sacrifices, the joyous festivals, of their Pagan ancestors. The jarring interests and hereditary feuds of the Arabian tribes had not yet coalesced in a system of union and subordination; and the Barbarians were impatient of the mildest and most salutary laws that curbed their passions, or violated their customs. They submitted with reluctance to the religious precepts of the Koran, the abstinence from wine, the fast of the Ramadan, and the daily repetition of five prayers; and the alms and tithes, which were collected for the treasury of Medina, could be distinguished only by a name from the payment of a perpetual and ignominious tribute. The example of Mahomet had excited a spirit of fanaticism or imposture, and several of his rivals presumed to imitate the conduct, and defy the authority, of the living prophet. At the head of the fugitives and auxiliaries, the first caliph was reduced to the cities of Mecca, Medina, and Tayef; and perhaps the Koreish would have restored the idols of the Caaba, if their levity had not been checked by a seasonable reproof. “Ye men of Mecca, will ye be the last to embrace, and the first to abandon, the religion of Islam?” After exhorting the Moslems to confide in the aid of God and his apostle, Abubeker resolved, by a vigorous attack, to prevent the junction of the rebels. The women and children were safely lodged in the cavities of the mountains: the warriors, marching under eleven banners, diffused the terror of their arms; and the appearance of a military force revived and confirmed the loyalty of the faithful. The inconstant tribes accepted, with humble repentance, the duties of prayer, and fasting, and alms; and, after some examples of success and severity, the most daring apostates fell prostrate before the sword of the Lord and of Caled. In the fertile province of Yemanah, [1] between the Red Sea and the Gulf of Persia, in a city not inferior to Medina itself, a powerful chief (his name was Moseilama) had assumed the character of a prophet, and the tribe of Hanifa listened to his voice. A female prophetess [1111] was attracted by his reputation; the decencies of words and actions were spurned by these favorites of Heaven; [2] and they employed several days in mystic and amorous converse. An obscure sentence of his Koran, or book, is yet extant; [3] and in the pride of his mission, Moseilama condescended to offer a partition of the earth. The proposal was answered by Mahomet with contempt; but the rapid progress of the impostor awakened the fears of his successor: forty thousand Moslems were assembled under the standard of Caled; and the existence of their faith was resigned to the event of a decisive battle. [3111] In the first action they were repulsed by the loss of twelve hundred men; but the skill and perseverance of their general prevailed; their defeat was avenged by the slaughter of ten thousand infidels; and Moseilama himself was pierced by an Aethiopian slave with the same javelin which had mortally wounded the uncle of Mahomet. The various rebels of Arabia without a chief or a cause, were speedily suppressed by the power and discipline of the rising monarchy; and the whole nation again professed, and more steadfastly held, the religion of the Koran. The ambition of the caliphs provided an immediate exercise for the restless spirit of the Saracens: their valor was united in the prosecution of a holy war; and their enthusiasm was equally confirmed by opposition and victory.
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[ See the description of the city and country of Al Yamanah, in Abulfeda, Descript. Arabiae, p. 60, 61. In the xiiith century, there were some ruins, and a few palms; but in the present century, the same ground is occupied by the visions and arms of a modern prophet, whose tenets are imperfectly known, (Niebuhr, Description de l’Arabie, p. 296-302.)]
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[ This extraordinary woman was a Christian; she was at the head of a numerous and flourishing sect; Moseilama professed to recognize her inspiration. In a personal interview he proposed their marriage and the union of their sects. The handsome person, the impassioned eloquence, and the arts of Moseilama, triumphed over the virtue of the prophetesa who was rejected with scorn by her lover, and by her notorious unchastity ost her influence with her own followers. Gibbon, with that propensity too common, especially in his later volumes, has selected only the grosser part of this singular adventure.—M.]