sacerdotal and regal office; but he prudently declined the risk and envy of a more explicit nomination. At a moment when his faculties were visibly impaired, he called for pen and ink, to write, or more properly to dictate, a divine book, the sum and accomplishment of all his revelations: a dispute arose in the chamber whether he should be allowed to supersede the authority of the Koran; and the prophet was forced to reprove the indecent vehemence of his disciples. If the slightest credit may be afforded to the traditions of his wives and companions, he maintained in the bosom of his family, and to the last moments of his life, the dignity of an apostle and the faith of an enthusiast; described the visits of Gabriel, who bid an everlasting farewell to the earth, and expressed his lively confidence not only of the mercy, but of the favour, of the Supreme Being. In a familiar discourse he had mentioned his special prerogative, that the angel of death was not allowed to take his soul till he had respectfully asked the permission of the prophet. The request was granted; and Mahomet immediately fell into the agony of his dissolution: his head was reclined on the lap of Ayesha, the best beloved of all his wives; he fainted with the violence of pain; recovering his spirits, he raised his eyes towards the roof of the house, and, with a steady look, though a faltering voice, uttered the last broken, though articulate, words: “O God! . . . pardon my sins. . . . Yes, . . . I come, . . . among my fellow-citizens on high;” and thus peaceably expired on a carpet spread upon the floor. An expedition for the conquest of Syria was stopped by this mournful event; the army halted at the gates of Medina; the chiefs were assembled round their dying master. The city, more especially the house of the prophet, was a scene of clamorous sorrow, or silent despair: fanaticism alone could suggest a ray of hope and consolation. “How can he be dead, our witness, our intercessor, our mediator with God? By God, he is not dead; like Moses and Jesus, he is wrapt in a holy trance, and speedily will he return to his faithful people.” The evidence of sense was disregarded; and Omar, unsheathing his scymetar, threatened to strike off the heads of the infidels who should dare to affirm that the prophet was no more. The tumult was appeased by the weight and moderation of Abubeker. “Is it Mahomet,” said he to Omar and the multitude, “or the God of Mahomet, whom you worship? The God of Mahomet liveth for ever, but the apostle was a mortal like ourselves, and, according to his own prediction, he has experienced the common fate of mortality.” He was piously interred by the hands of his nearest kinsman, on the same spot on which he expired; Ref. 171 Medina has been sanctified by the death and burial of Mahomet; and the innumerable pilgrims of Mecca often turn aside from the way, to bow in voluntary devotion Ref. 172 before the simple tomb of the prophet. Ref. 173
At the conclusion of the life of Mahomet, it may perhaps be expected that I should balance his faults and virtues, that I should decide whether the title of enthusiast or impostor more properly belongs to that extraordinary man. Had I been intimately conversant with the son of Abdallah, the task would still be difficult, and the success uncertain: at the distance of twelve centuries, I darkly contemplate his shade through a cloud of religious incense; and, could I truly delineate the portrait of an hour, the fleeting resemblance would not equally apply to the solitary of Mount Hera, to the preacher of Mecca, and to the conqueror of Arabia. The author of a mighty revolution appears to have been endowed with a pious and contemplative disposition: so soon as marriage had raised him above the pressure of want, he avoided the paths of ambition and avarice; and, till the age of forty, he lived with innocence, and would have died without a name. The unity of God is an idea most congenial to nature and reason; and a slight conversation with the Jews and Christians would teach him to despise and detest the idolatry of Mecca. It was the duty of a man and a citizen to impart the doctrine of salvation, to rescue his country from the dominion of sin and error. The energy of a mind incessantly bent on the same object would convert a general obligation into a particular call; the warm suggestings of the understanding or the fancy would be felt as the inspirations of heaven; the labour of thought would expire in rapture and vision; and the inward sensation, the invisible monitor, would be described with the form and attributes of an angel of God. Ref. 174 From enthusiasm to imposture the step is perilous and slippery; the demon of Socrates Ref. 175 affords a memorable instance, how a wise man may deceive himself, how a good man may deceive others, how the conscience may slumber in a mixed and middle state between self-illusion and voluntary fraud. Charity may believe that the original motives of Mahomet were those of pure and genuine benevolence; but a human missionary is incapable of cherishing the obstinate unbelievers who reject his claims, despise his arguments, and persecute his life; he might forgive his personal adversaries, he may lawfully hate the enemies of God; the stern passions of pride and revenge were kindled in the bosom of Mahomet, and he sighed, like the prophet of Nineveh, for the destruction of the rebels whom he had condemned. The injustice of Mecca and the choice of Medina transformed the citizen into a prince, the humble preacher into the leader of armies; but his sword was consecrated by the example of the saints; and the same God who afflicts a sinful world with pestilence and earthquakes might inspire for their conversion or chastisement the valour of his servants. In the exercise of political government, he was compelled to abate of the stern rigour of fanaticism, to comply in some measure with the prejudices and passions of his followers, and to employ even the vices of mankind as the instruments of their salvation. The use of fraud and perfidy, of cruelty and injustice, were often subservient to the propagation of the faith; and Mahomet commanded or approved the assassination of the Jews and idolaters who had escaped from the field of battle. By the repetition of such acts, the character of Mahomet must have been gradually stained; and the influence of such pernicious habits would be poorly compensated by the practice of the personal and social virtues which are necessary to maintain the reputation of a prophet among his sectaries and friends. Of his last years, ambition was the ruling passion; and a politician will suspect that he secretly smiled (the victorious impostor!) at the enthusiasm of his youth and the credulity of his proselytes. Ref. 176 A philosopher will observe that their cruelty and his success would tend more strongly to fortify the assurance of his divine mission, that his interest and religion were inseparably connected, and that his conscience would be soothed by the persuasion that he alone was absolved by the Deity from the obligation of positive and moral laws. If he retained any vestige of his native innocence, the sins of Mahomet may be allowed as an evidence of his sincerity. In the support of truth, the arts of fraud and fiction may be deemed less criminal; and he would have started at the foulness of the means, had he not been satisfied of the importance and justice of the end. Even in a conqueror or a priest, I can surprise a word or action of unaffected humanity; and the decree of Mahomet that, in the sale of captives, the mothers should never be separated from their children may suspend or moderate the censure of the historian. Ref. 177
The good sense of Mahomet Ref. 178 despised the pomp of royalty; the apostle of God submitted to the menial offices of the family; he kindled the fire, swept the floor, milked the ewes, and mended with his own hands his shoes and his woollen garment. Disdaining the penance and merit of a hermit, he observed, without effort or vanity, the abstemious diet of an Arab and a soldier. On solemn occasions, he feasted his companions with rustic and hospitable plenty; but in his domestic life many weeks would elapse without a fire being kindled on the hearth of the prophet. The interdiction of wine was confirmed by his example; his hunger was appeased with a sparing allowance of barley bread; he delighted in the taste of milk and honey; but his ordinary food consisted of dates and water. Perfumes and women were the two sensual enjoyments which his nature required and his religion did not forbid; and Mahomet affirmed that the fervour of his devotion was increased by these innocent pleasures. The heat of the climate inflames the blood of the Arabs; and their libidinous complexion has been noticed by the writers of antiquity. Ref. 179 Their incontinence was regulated by the civil and religious laws of the Koran; their incestuous alliances were blamed; the boundless licence of polygamy was reduced to four legitimate wives or concubines; their rights both of bed and of dowry were equitably determined; the freedom of divorce was discouraged, adultery was condemned as a capital offence, and fornication, in either sex, was punished with an hundred stripes. Ref. 180 Such were the calm and rational precepts of the legislator; but in his private conduct Mahomet indulged the appetites of a man and abused the claims of a prophet. A special revelation dispensed him from the laws which he had imposed on his nation; the female sex, without reserve, was abandoned to his desires; and this singular prerogative excited the envy, rather than the scandal,
