Of the language used by this prophet, it is proper to remark that there are many variations from the more ancient Hebrew, both as to form of expression and the particular words used, among which Arabicisms and Aramacisms are quite common. Faber supposes that this remarkable vision relates to the history of Mohammedanism: no previous theory has been satisfactory to the Christian world, and it is now generally believed that he has suggested a correct interpretation. We may therefore be allowed to follow him in considering it as descriptive of the rise and progress of that religion.
Mohammed was born at Mecca. His education was contracted, and his younger days devoted to commercial and warlike pursuits. By his marriage with the widow of an opulent merchant, he rose to distinction in his native city. For several years he frequently retired into the cave of Hera and cherished his enthusiastic sentiments, till, at the age of forty, he stated that he had held communication with the angel Gabriel, and was appointed a prophet and apostle of God. In 612, he publicly announced to his relations and friends that he had ascended through seven heavens to the very throne of Deity, under the guidance of Gabriel, and had received the salutations of patriarchs, prophets, and angels. This monstrous statement, however, did not succeed, except with a very few; and on the death of his uncle Abn Taleb, who had been his powerful protector, he was compelled, in 622, to seek security by flight to Medina. This henceforth became the epoch of Mohammedan chronology; his power was more consolidated, and his influence extended by a large accession of deluded, but determined followers. He very soon professed to have received instructions from the angel Gabriel to propagate his religion by the sword; and power made him a persecutor. In seven years he became the sovereign of Mecca, and this led to the subjugation of all Arabia, which was followed by that of Syria. In less than a century from the period of its rise in the barren wilds of Arabia, the Mohammedan religion extended over the greater part of Asia and Africa, and threatened to seat itself in the heart of Europe.
The unity of God was the leading article of Mohammed’s creed. When addressing the Jews, he professed highly to honour Abraham, Moses, and the prophets, and admitted, for the sake of conciliating Christians, that Jesus was the Messiah of the Jews, and will be the judge of all. This compromising policy is seen in the Koran.
Mohammedan morals enforce many principles of justice and benevolence, and inculcate a degree of self-denial, but, at the same time, permit the indulgence of some of the strongest passions of our nature. The representations given of paradise are adapted to gratify the sensuality of men,—and of hell, to awaken their fears of disobeying the Koran or the prophet. “Eastern Christendom,” says Mr. Foster, “at once the parent and the prey of hydra-headed heresy, demanded and deserved precisely the inflictions which the rod of a conquering heresiarch could bestow. The king of fierce countenance, and understanding dark sentences, well expresses the character of Mohammed and his religion.” “Mohammed,” says Gibbon, “with the sword in one hand, and the Koran in the other, erected his throne on the ruins of Christianity and of Rome. The genius of the Arabian prophet, the manners of his nation, and the spirit of his religion involve the causes of the decline and fall of the Eastern empire, and our eyes are curiously intent on one of the most memorable revolutions which impressed a new and lasting character on the nations of the globe.”
His first efforts were directed against the Jews, who refused to receive Mohammed’s effusions as the revelations of heaven, and, in consequence, suffered the loss of their possessions and lives.
“When Christian churches,” says Scott, “were converted into mosques, the ‘daily sacrifice’ might be said to be taken away,” (viii. 11, 12,) and the numbers of nominal Christians who were thus led to apostatize, and of real Christians and ministers who perished by the sword of this warlike, persecuting power, fulfilled the prediction that he cast down some of the host and of the stars to the ground, and stamped on them. It is said that “a host was given him against the daily sacrifice,” (or worship of the Christian church, corresponding with the Jewish sanctuary,) “by reason of transgression.” A rival priesthood subverted the priesthood of a degenerate church. The imams of Mohammed assumed the place of the apostate teachers of Christianity. The event here predicted was to occur in the latter part of the Grecian empire, (ver. 23,) “when the transgressors are come to the full.”
History relates that the remains of the Eastern empire and the power of the Greek church were overthrown by Mohammedans. Their chief endeavoured to diffuse his doctrine, but found that it could not prevail by “its own power,” or the inherent moral strength of the system: it was requisite to support his pretensions by “craft” and “policy.” Mohammed sanctioned as much of the inspired Scriptures as he thought might tend to obviate the prejudices of the Jews, and incorporated as much of his own system with the errors of the Eastern church as might tend to conciliate Greek Christians.
“Although Mohammedism did not first spring up in the Macedonian empire, yet it now spread from Arabia to Syria, and occupied locally, as well as authoritatively, the ancient dominion of the he-goat.” (Scott.) It has been remarked, however, by Mr. Foster, (Mohammedism Unveiled,) that the part of Arabia which included the native country of Mohammed, composed an integral province both of the empire of Alexander and of the Ptolemean kingdom of Egypt. Ptolemy had Egypt, Syria, Arabia, Cælo-syria, and Palestine. The sovereignties of Egypt and Syria, before called the king of the south and the king of the north, disappeared when they were absorbed in the Roman empire, and the new power, or the Saracen and Turkish empires, that succeeded, are now brought to view. But let it be observed, that the Saracens became masters of Egypt, the original territory of the king of the south, and the Turks possessed Syria, or the kingdom of the north, and still retain it. “The king of the south shall push at him.” The power of Rome was overthrown in the east by the Saracens. This was the first wo of the revelation, which was to pass away after three hundred years. The Turks then came, a whirlwind of northern barbarians, and achieved a lasting conquest, in a day, of the Asiatic provinces of the Roman empire. The line of march was along the north of Palestine, and the Turkish monarch entered only to pass through and overflow: “he entered into the glorious land;” for, as Gibbon has stated it, the most interesting conquest of the Seljukian Turks was that of Jerusalem, which soon became the theatre of nations. “But Edom and Moab, and the chief of the children of Ammon escaped out of his hand.” Even when all the regions round owned the Turkish sway, these retained their detached and separate character, and even received tribute from the pilgrims as they passed to the shrines of Mecca and Medina. Thus they have escaped and maintained their independence of the Porte. A race of monarchs arose to stretch out their hand upon the countries. Othman, Amurath, Bajazet, and Mohammed conquered nation after nation, and finally fixed the seat of their empire at Constantinople. The land of Egypt “did not escape;” it was indeed the last to yield; but, though its forces had vanquished both Christians and Turks, it was at length subdued by Selim I. in 1517, and came into possession of the Ottomans. (Cox, on Daniel.) And it may be here remarked, as a fact of well-known history, that the countries known as Libya and Ethiopia have, at all ages of the world, supplied this country with slaves, whoever may have borne rule, and still continue to do the same. Thousands from the interior of Africa are yearly transplanted from the slavery of their native land into those countries now under Mohammedan rule. And it may be well here for the Christian philanthropist to notice, that so far as the slave-trade with Africa has ceased with Christian nations, to the same extent it has substantially increased with Mohammedan countries.
“And the Libyans and the Ethiopians shall be at his steps,”—a form of speech as clearly indicating the condition of slavery as though ever so broadly asserted. The Hebrew word here translated “at his steps,” בְּמִצְעָדָיוbĕmiṣʿādāyw in his footsteps, &c., i. e. attached or subjected to his interests as slaves, is cognate with the Arabic word [مِصعادٌmisʿad] metsuad, and means the chains by which the feet of captive slaves are bound, and in Hebrew form this word is used in Isa. iii. 20, צְעָדוֹת֙ṣĕʿādôt tseadoth. The whole passage is strictly an Arabicism, and is to be construed, with reference to that language, chain for the legs. Of this passage, Adam Clark says, “Unconquered Arabs all sought their friendship, and many of them are tributary to the present time.” Some commentators seem to understand this passage to mean only that Libyans and Ethiopians would be in courteous attendance, &c. If so, the Hebrew would have read, as in Judg. iv. 10, רֶגּלregl regel. “And he went up with ten thousand men at his feet.” This passage, foretelling the slavery of the Ethiopians to the Mohammedans, may well be compared with Isa. xlv. 14, announcing the slavery of the same people to those of the true religion. “Thus saith the Lord, the labour of Egypt and the merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine; they shall come after thee, in chains they shall come over, and they shall fall down unto thee; they shall make supplication unto thee, saying, Surely God is in thee, and there is none else, there is no God” beside.