Four years after the death of Justinian, A.D. 569, was born at Mecca, in Arabia, the man who, of all men, has exercised the greatest influence upon the human race—Mohammed, by Europeans surnamed "the Impostor." He raised his own nation from Fetichism, the adoration of a meteoric stone, and from the basest idol-worship; he preached a monotheism which quickly scattered to the winds the empty disputes of the Arians and Catholics, and irrevocably wrenched from Christianity more than half, and that by far the best half of her possessions, since it included the Holy Land, the birthplace of our faith, and Africa, which had imparted to it its Latin form. That continent, and a very large part of Asia, after the lapse of more than a thousand years, still remain permanently attached to the Arabian doctrine. With the utmost difficulty, and as if by miracle, Europe itself escaped.
His preaching,
Mohammed possessed that combination of qualities which more than once has decided the fate of empires. A preaching soldier, he was eloquent in the pulpit, valiant in the field. His theology was simple: "There is but one God." The effeminate Syrian, lost in Monothelite and Monophysite mysteries; the Athanasian and Arian, destined to disappear before his breath, might readily anticipate what he meant. Asserting that everlasting truth, he did not engage in vain metaphysics, but applied himself to improving the social condition of his people by regulations respecting personal cleanliness, sobriety, fasting, prayer. Above all other works he esteemed almsgiving and charity. With a liberality to which the world had of late become a stranger, he admitted the salvation of men of any form of faith provided they were virtuous. To the declaration that there is but one God, he added, "and Mohammed is his Prophet." Whoever and title to apostleship. desires to know whether the event of things answered to the boldness of such an announcement, will do well to examine a map of the world in our own times. He will find the marks of something more than an imposture. To be the religious head of many empires, to guide the daily life of one-third of the human race, may perhaps justify the title of a messenger of God.
His delusions.
Like many of the Christian monks, Mohammed retired to the solitude of the desert, and, devoting himself to meditation, fasting, and prayer, became the victim of cerebral disorder. He was visited by supernatural appearances, mysterious voices accosting him as the Prophet of God; even the stones and trees joined in the whispering. He himself suspected the true nature of his malady, and to his wife Chadizah he expressed a dread that he was becoming insane. It is related that as they sat alone, a shadow entered the room. "Dost thou see aught?" said Chadizah, who, after the manner of Arabian matrons, wore her veil. "I do," said the prophet. Whereupon she uncovered her face and said, "Dost thou see it now?" "I do not." "Glad tidings to thee, O Mohammed!" exclaimed Chadizah: "it is an angel, for he has respected my unveiled face; an evil spirit would not." As his disease advanced, these spectral illusions became more frequent; from one of them he received the divine commission. "I," said his wife, "will be thy first believer;" and they knelt down in prayer together. Since that day nine thousand millions of human beings have acknowledged him to be a prophet of God.
His gradual antagonism to Christianity.
Though, in the earlier part of his career, Mohammed exhibited a spirit of forbearance toward the Christians, it was not possible but that bitter animosity should arise, as the sphere of his influence extended. He appears to have been unable to form any other idea of the Trinity than that of three distinct gods; and the worship of the Virgin Mary, recently introduced, could not fail to come into irreconcilable conflict with his doctrine of the unity of God. To his condemnation of those Jews who taught that Ezra was the Son of God, he soon added bitter denunciations of the Oriental churches because of their idolatrous practices. The Koran is full of such rebukes: "Verily, Christ Jesus, the Son of Mary, is the apostle of God." "Believe, therefore, in God and his apostles, and say not that there are three gods. Forbear this; it will be better for you. God is but one God. Far be it from Him that he should have a son." "In the last day, God shall say unto Jesus, O Jesus, son of Mary! hast thou ever said to men, Take me and my mother for two gods beside God? He shall say, Praise be unto thee, it is not for me to say that which I ought not." Mohammed disdained all metaphysical speculations respecting the nature of the Deity, or of the origin and existence of sin, topics which had hitherto exercised the ingenuity of the East. He cast aside the doctrine of the superlative Institution of polygamy. value of chastity, asserting that marriage is the natural state of man. To asceticism he opposed polygamy, permitting the practice of it in this life and promising the most voluptuous means for its enjoyment in Paradise hereafter, especially to those who had gained the crowns of martyrdom or of victory.
Results of his life.
Too often, in this world, success is the criterion of right. The Mohammedan appeals to the splendour and rapidity of his career as a proof of the divine mission of his apostle. It may, however, be permitted to a philosopher, who desires to speak of the faith of so large a portion of the human race with profound respect, to examine what were some of the secondary causes which led to so great a political result. From its most glorious seats Christianity was for ever expelled: from Palestine, the scene of its most sacred recollections; from Asia Minor, that of its first churches; from Egypt, whence issued the great doctrine of Trinitarian orthodoxy; from Carthage, who imposed her belief on Europe.
Causes of his success.