The seventh century was a time of great suffering for the Jews in general. Those of Antioch brought their first miseries upon themselves, by attacking the Christians a.d. 602: the Christians defended themselves bravely, but were overpowered: many were burnt in their houses; others, with their bishop, were treated with every insult, and then put to death. This rebellion was at last crushed, and the Jews were most severely punished for their cruelty.
Cyprus gives us a pleasanter picture: in spite of Adrian's edict of banishment, the Jews had again become numerous and powerful in that island; and Leontius, the Christian bishop, fearing such an insurrection as had taken place at Antioch, treated the Jews kindly, and tried by gentle means to convert them. We are told that, under his wise management, numbers really did become Christians.
In Rome, too, the bishops or pontiffs, who, under the title of Pope, began to have great power and authority over all Christians, would not allow the Jews to be persecuted.
But Heraclius, the Greek Emperor, hated the Hebrew race; and, not satisfied with persecuting them himself, stirred up other sovereigns to do the same. The Greek Empire, of which Heraclius was now Emperor, was that division of the Roman Empire which has been called hitherto the Eastern Empire, having Constantinople for its capital. There was now no Roman Empire; many of the countries that had formerly been parts of it had become separate kingdoms, under monarchs of their own. The two principal kingdoms were Spain, and Gaul, which we call France. Neither Spain nor Gaul was, however, one kingdom, but each was divided amongst several kings or rulers.
Chapter V.—RISE OF MAHOMETANISM.
The Jews settled in Spain had become rich by trading, and were very flourishing, until Heraclius, who had been at war with that country, made peace, on condition that all the Jews who would not consent to be baptized, should be destroyed or driven out of Spain. Many to save their lives and property submitted to the outward rite of baptism; others, more conscientious, stood firm, and were cruelly tortured. Some escaped into Gaul, but met with cruel treatment there: and during the remainder of the seventh century, the unhappy Jews, both in Spain and Gaul, were oppressed and ill-used by Christian kings, priests, and people.
The most remarkable event in the seventh century was, the rise of the Mahometan religion; so called from its founder, a man named Mahomet—an Arabian, the son of a prince of one of the chief wandering tribes who inhabited the country. The religion of these Arabians was a mixture of the superstitious belief of neighbouring people; they also believed themselves to be descended from the patriarch Abraham, and observed circumcision, with other rites and ceremonies belonging to the Jewish religion. They believed in one Supreme Being; and also in three goddesses of equal power and wisdom, to be worshipped as well: they likewise worshipped idols.
At Mecca, the capital of Arabia, there was a small temple, called the Cāābba, in which there was a stone, said to have fallen white from heaven, in the time when man was innocent, and to have gradually lost its pure colour as man became sinful; it was now quite black. This stone was held in such veneration, that people from all parts of Arabia came to the Cāābba, to worship, bringing gifts; and thus Mecca grew to be a rich and flourishing city.
Mahomet was left an orphan when he was quite young, and in order to provide for him, his relations placed him in the service of a woman, who was in the habit of going backwards and forwards to Syria, trading; that is, selling the spices and other things which grew in Arabia, to the Syrians; and bringing back such things as she could sell to her countrymen. Mahomet now accompanied her on her journeys; looking after the camels, and doing any other services required. Syria was at this time a Roman province. Mahomet, being a clever, intelligent lad, of an observing turn of mind, soon saw how much difference there was between the laws, manners, and customs of the polished Syrians, and those of his own uncivilized countrymen; and he greatly regretted not being able to read or write. The mixture of Jews and Christians which he found in Syria, turned his thoughts towards religious matters, and made him think that it would be a good thing to work a reformation in the corrupt and idolatrous religion of his own country. His ambition made him wish to distinguish himself as the founder of a new religion; but his poverty and dependent position seemed to render this impossible.