offered, for a time, the show of resistance to the prophet's arms, they were all eventually subdued. Between the taking of Mecca and the period of Mohammed's death, somewhat more than three years elapsed. In that short period he had destroyed the idols of Arabia; had extended his conquests to the borders of the Greek and Persian empires; had rendered his name formidable to those once mighty kingdoms; had tried his arms against the disciplined troops of the former, and defeated them in a desperate encounter at Muta.
His throne was now firmly established; and an impulse given to the Arabian nation, which induced them to invade, and enabled them to conquer, a large portion of the globe. India, Persia, the Greek empire, the whole of Asia Minor, Egypt, Barbary, and Spain, were eventually reduced by their victorious arms. Mohammed himself did not indeed live to see such mighty conquests achieved, but he commenced the train which resulted in this wide-spread dominion, and, before his death, had established over the whole of Arabia, and some parts of Asia, the religion which he had devised.
And now, having arrived at the sixty-third year of his age, and the tenth of the Hegira, A. D. 632, the fatal effects of the poison, which had been so long rankling in his veins, began to discover themselves more and more sensibly, and to operate with alarming virulence. Day by day, he visibly declined, and it was evident that his life was hastening to a close. For some time previous to the event, he was conscious of its approach, and is said to have viewed and awaited it with characteristic firmness. The third day before his dissolution, he ordered himself to be carried to the mosque, that he might, for the last time, address his followers, and bestow upon them his parting prayers and benedictions. Being assisted to mount the pulpit, he edified his brethren by the pious tenor of his dying counsels, and in his own example taught a lesson of humility and penitence, such as we shall scarcely find inculcated in the precepts of the Koran.
"If there be any man," said the prophet, "whom I have unjustly scourged, I submit my own back to the lash of retaliation. Have I aspersed the reputation of any Mussulman? let him proclaim my fault in the face of the congregation. Has any one been despoiled of his goods? the little that I possess shall compensate the principal and the interest of the debt." "Yes," replied a voice from the crowd, "thou owest me three drachms of silver!" Mohammed heard the complaint, satisfied the demand, and thanked his creditor that he had accused him in this world, rather than at the day of judgment. He then set his slaves at liberty, seventeen men and eleven women; directed the order of his funeral; strove to allay the lamentations of his weeping friends, and waited the approach of death. He did not expressly nominate a successor, a step which would have prevented the altercations that afterwards came so near to crushing in its infancy the religion and the empire of the Saracens; but his appointment of Abubeker to supply his place in the function of public prayer, and the other services of the mosque, seemed to intimate indirectly the choice of the prophet. This ancient and faithful friend, accordingly, after much contention, became the first Caliph of the Saracens, though his reign was closed by his death at the end of two years.
The death of Mohammed was hastened by the force of a burning fever, which deprived him at times of the use of reason. In one of these paroxysms of delirium, he demanded pen and paper, that he might compose or dictate a divine book. Omar, who was watching at his side, refused his request, lest the expiring prophet might dictate something which should supersede the Koran. Others, however, expressed a great desire that the book might be written; and so warm a dispute arose in the chamber of the apostle that he was forced to reprove their unbecoming vehemence. The writing was not performed, and many of his followers have mourned the loss of the sublime revelations which his dying visions might have bequeathed to them.
The favorite wife of the prophet, Ayesha, hung over her husband in his last moments, sustaining his drooping head upon her knee, as he lay stretched upon the carpet; watching with trembling anxiety his changing countenance, and listening to the last broken sounds of his voice. His disease, as it drew towards its termination, was attended at intervals with most excruciating pains, which he constantly ascribed to the fatal morsel taken at Chaibar; and as the mother of Bashar, his companion who had died upon the spot from the same cause, stood by his side, be exclaimed, "O mother of Bashar, the cords of my heart are now breaking of the food which I ate with your son at Chaibar." In his conversation with those around him, he mentioned it as a special prerogative granted to him, that the angel of death was not allowed to take his soul till he had respectfully asked permission of him, and this permission he condescendingly granted. Recovering from a swoon into which the violence of his pains had thrown him, he raised his eyes towards the roof of the house, and with faltering accents exclaimed, "O God! pardon my sins. Yes, I come among my fellow-laborers on high!" His face was then sprinkled with water, by his own feeble hand, and shortly after he expired.
The city, and more especially the house of the prophet, became at once a scene of sorrowful but confused lamentation. Some of his followers could not believe that he was dead. "How can he be dead, our witness, our intercessor, our mediator with God? He is not dead. Like Moses and Jesus, he is wrapped in a holy trance, and speedily will he return to his faithful people." The evidence of sense was disregarded, and Omar, brandishing his scimitar, threatened to strike off the heads of the infidels who should affirm that the prophet was no more. The tumult was at length appeased, by the moderation of Abubeker. "Is it Mohammed," said he, "or the God of Mohammed, whom ye worship? The God of Mohammed liveth forever, but the apostle was a mortal like ourselves, and, according to his own prediction, he hath experienced the common fate of mortality."
The prophet's remains were deposited at Medina, in the very room where he breathed his last, the floor being removed to make way for his sepulchre, and a simple and unadorned monument was, some time after, erected over them. The house itself has long since mouldered, or been demolished, but the place of the prophet's interment is still made conspicuous to the superstitious reverence of his disciples. The story of his relics being suspended in the air, by the power of loadstone in an iron coffin, and that too at Mecca, instead of Medina, is a mere idle fabrication. His tomb at the latter place has been visited by millions of pilgrims, and, from the authentic accounts of travellers who have visited both these holy cities in disguise, we learn that it is constructed of plain mason work, fixed without elevation upon the surface of the ground. The urn which encloses his body is protected by a trellis of iron, which no one is permitted to pass.
The Koran or Alkoran, meaning the Book, is a collection of all the various fragments which the prophet uttered during the period in which he professed to exercise the apostolic office. They were originally written on scattered leaves, but they were collected by Abubeker, two years after Mohammed's death. They are in the purest and most refined dialect of Arabia, and are distinguished by extraordinary graces of style.
The Koran furnishes not only the divinity, but the civil law of the Mohammedans. It professes to contain the revelation of God's will by Gabriel to Mohammed, and through him to mankind. One of the books gives an account of the translation of the prophet by night to the third heaven, upon a winged animal, named Alborak, and resembling an ass, where he saw unutterable things. The great doctrines of the Koran, as before stated, are the existence of one supreme God, to whom alone adoration and obedience are due. It declares that the divine law was faithfully delivered by Adam, Noah, Abraham, Moses, and Christ. It declares the immortality of the soul of man, and the final judgment, and sets forth that the good are to dwell in everlasting bliss, amid shady and delicious groves, and attended by heavenly virgins. The hope of salvation is not confined to the Moslem, but is extended to all who believe in God and do good works. Sinners, particularly unbelievers, are to be driven about in a dark burning hell, forever.
The practical duties enjoined by the Koran, are the propagation of Islamism, and prayers directed to the temple of Mecca, at five different periods of the day, together with fasting, alms, religious ablutions, pilgrimages to Mecca, &c. It allows a man but four wives, though the prophet had seventeen, and it is curious to add that all were widows, save one. It strongly prohibits usury, gaming, wine and pork.
We cannot deny to Mohammed the possession of extraordinary genius. He was a man of great eloquence, and the master of a beautiful style of composition; and he possessed that majesty of person, which, united to
