The system of religion formed and propagated by Mahomet, and still adhered to by his followers. It is professed by the Turks and Persians, by several nations among the Africans, and many among the East Indians. Mahomet was born in the reign of Anushirwan the Just, emperor of Persia, about the end of the sixth century of the Christian era. He came into the world under some disadvantages. His father Abd'allah was a younger son of Abd'almotalleb, and dying very young, and in his father's life-time, left his widow and an infant son in very mean circumstances, his whole subsistence consisting but of five camels and one Ethiopian she slave. Abd'almotalleb was therefore obliged to take care of his grandchild Mahomet; which he not only did during his life, but at his death enjoined his eldest son Abu Taleb, who was brother to Abd'allah by the same mother, to provide for him for the future; which he very affectionately did, and instructed him in the business of a merchant, which he followed; and to that end he took him into Syria, when he was but thirteen. He afterwards recommended him to Khadijah, a noble and rich widow, for her factor; in whose service he behaved himself so well, that by making him her husband, she soon raised him to an equality with the richest in Mecca. After he began by this advantageous match to live at his ease, it was, that he formed the scheme of establishing a new religion, or, as he expressed it, of replanting the only true and ancient one professed by Adam, Noah, Abraham, Moses, Jesus, and all the prophets, by destroying the gross idolatry into which the generality of his countrymen had fallen, and weeding out the corruptions and superstitions which the latter Jews and Christians had, as he thought, introduced into their religion, and reducing it to its original purity, which consisted chiefly in the worship of one God. Before he made any attempt abroad, he rightly judged that it was necessary for him to begin with the conversion of his own household. Having, therefore, retired with his family, as he had done several times before, to a cave in mount Hara, he there opened the secret of his mission to his wife Khadijah; and acquainted her, that the angel Gabriel had just before appeared to him, and told him that he was appointed the apostle of God: he also repeated to her a passage which he pretended had been revealed to him by the ministry of the angel, with those other circumstances of this first appearance which are related by the Mahometan writers. Khadijah received the news with great joy, swearing by Him in whose hands her soul was, that she trusted he would be the prophet of his nation; and immediately communicated what she had heard to her cousin Warakah Ebn Nawfal, who, being a Christian, could write in the Hebrew character, and was tolerably well versed in the Scriptures; and he readily came into her opinion, assuring her that the same angel who had formerly appeared unto Moses was now sent to Mahomet. The first overture the prophet made was in the month of Ramadan, in the fortieth year of his age, which is therefore usually called the year of his mission. Encouraged by so goof a beginning, he resolved to proceed, and try for some time what he could do by private persuasion, not daring to hazard the whole affair by exposing it too suddenly to the public. He soon made proselytes of those under his own roof, viz. his wife Khadijah, his servant Zeid Ebn Haretha, to whom he gave his freedom on that occasion (which afterwards became a rule to his followers, ) and his cousin and pupil Ali, the son of Abu Taleb, though then very young: but this last, making no account of the other two, used to style himself the first of believers. The next person Mahomet applied to was Abd'allah Ebn Abi Kohafa, surnamed Abu Beer, a man of great authority among the Koreish, and one whose interest he well knew would be of great service to him; as it soon appeared; for Abu Beer, being gained over, prevailed also on Othman Ebn Affan. Abd'alraham Ebn Awf. Saad Ebn Abbi Wakkus, AtZobeir al Awam, and Telha Ebn Obeid'allah, all principal men of Mecca, to follow his example. These men were six chief companions, who, with a few more, were converted in the space of three years: at the end of which Mahomet having as he hoped, a sufficient interest to support him, made his mission no longer a secret, but gave out that God had commanded him to admonish his near relations; and in order to do it with more convenience and prospect of success, he directed Ali to prepare an entertainment and invited the sons and descendants of Abd'almotalleb, intending then to open his mind to them. This was done, and about forty of them came; but Abu Leheb, one of his uncles, making the company break up before Mahomet had an opportunity of speaking, obliged him to give them a second invitation the next day; and when they were come, he made them the following speech: "I know no man in all Arabia who can offer his kindred a more excellent thing than I now do to you; I offer you happiness both in this life, and in that which is to come: God Almighty hath commanded me to call you unto him. Who, therefore, among you will be assistant to me herein, and become my brother and my vicegerent?" All of them hesitating and declining the matter, Ali at length rose up, and declared that he would be his assistant, and vehemently threatened those who should oppose him. Mahomet upon this embraced Ali with great demonstrations of Affection, and desired all who were present to hearken to and obey him as his deputy; at which the company broke out into a great laughter, telling Abu Taleb that he must now pay obedience to his son. This repulse, however, was so far from discouraging Mahomet, that he began to preach in public to the people, who heard him with some patience, till he came to upbraid them with the idolatry, obstinacy, and perverseness of themselves and their fathers; which so highly provoked them, that they declared themselves his enemies; and would soon have procured his ruin, had he not been protected by Abu Taleb. The chief of the Koreish warmly solicited this person to desert his nephew, making frequent remonstrances against the innovations he was attempting: which proving ineffectual, they at length threatened him with an open rupture if he did not prevail on Mahomet to desist. At this Abu Taleb was so far moved, that he earnestly dissuaded his nephew from pursuing the affair any farther, representing the great danger that he and his friends must otherwise run. But Mahomet was not to be intimidated; telling his uncle plainly, that if they set the sun against him on his right hand, and the moon on his left, he would not leave his enterprise: and Abu Taleb, seeing him so firmly resolved to proceed, used no farther arguments, but promised to stand by him against all his enemies. The Koreish, finding they could prevail neither by fair words nor menaces, tried what they could do by force and ill treatment; using Mahomet's followers so very injuriously, that it was not safe for them to continue at Mecca any longer; whereupon Mahomet gave leave to such of them as had no friends to protect them to seek for refuge elsewhere. And accordingly, in the fifth year of the prophet's mission, sixteen of them, four of whom were women, fled into Ethiopia; and among them Othman Ebn Affan, and his wife Rakiah, Mahomet's daughter. This was the first flight; but afterwards several others followed them, retiring one after another, to the number of eighty-three men, and eighteen women, besides children. These refugees were kindly received by the Najashi, or king of Ethiopia, who refused to deliver them up to those whom the Koreish sent to demand them, and, as the Arab writers unanimously attest, even professed the Mahometan religion. In the sixth year of his mission, Mahomet had the pleasure of seeing his party strengthened by the conversion of his uncle Hamza, a man of great valour and merit; and of Omar Ebn al Kattab, a person highly esteemed, and once a violent opposer of the prophet. As persecution generally advances rather than obstructs the spreading of a religion, Islamism made so great a progress among the Arab tribes, that the Koreish, to suppress it effectually if possible, in the seventh year of Mahomet's mission, made a solemn league or covenant against the Hashemites, and the family of Abd'slmotalleb, engaging themselves to contract no marriages with any of them, and to have no communication with them; and to give it the greater sanction, reduced it into writing, and laid it up in the Caaba. Upon this the tribe became divided into two factions; and the family of Hasham all repaired to Abu Taleb, as their head; except only Abd'al Uzza, surnamed Abu Laheb, who, out of inveterate hatred to his nephew and his doctrine, went over to the opposite party, whose chief was Abu Sosian Ebn Harb, of the family of Omneya. The families continued thus at variance for three years; but in the tenth year of his mission, Mahomet told his uncle Abu Taleb, that God had manifestly showed his disapprobation of the league which the Koreish had made against them by sending a worm to eat out every word of the instrument except the name of God. Of this accident Mahomet had probably some private notice; for Abu Taleb went immediately to the Koreish, and acquainted them with it; offering, if it proved false, to deliver his nephew up to them; but, in case it were true, he insisted that they ought to lay aside their animosity, and annul the league they had made against the Hashemites. To this they acquitesced; and, going to inspect the writing, to their great astonishment found it to be as Abu Taleb had said; and the league was thereupon declared void. In the same year Abu Taleb died at the age of above fourscore; and it is the general opinion that he died an infidel; though others say, that when he was at the point of death he embraced Mahometanism, and produce some passages out of his poetical compositions to confirm their assertion. About a month, or, as some write, three days after the death of this great benefactor and patron, Mahomet had the additional mortification to lose his wife Khadijah, who had so generously made his fortune. For which reason this year is called the year of mourning. On the death of these two persons, the Koreish began to be more troublesome than ever to their prophet, and especially some who had formerly been his intimate friends; insomuch that he found himself obliged to seek for shelter elsewhere, and first pitched upon Tayef, about sixty miles east from Mecca, for the place of his retreat. Thither, therefore, he went, accompanied by his servant Zeid, and applied himself to two of the chief of the tribe of Thakif, who were the inhabitants of that place; but they received him very coldly. However, he staid there a month; and some of the more considerate and better sort of men treated him with little respect; but the slaves and inferior people at length rose against him; and bringing him to the wall of the city, obliged him to depart, and return to Mecca, while he put himself under the protection of Al Motaam Ebn Adi. This repulse greatly discouraged his followers. However, Mahomet was not wanting to himself; but boldly continued to preach to the public assemblies at the pilgrimage, and gained several proselytes; and among them six of the inhabitants of Yathreb, of the Jewish tribe of Khazraj; who, on their return home, failed not to speak much in recommendation of their new religion, and exhorted their fellow-citizens to embrace the same. In the twelfth year of his mission it was that Mahomet gave out that he had made his night journey from Mecca to Jerusalem, and thence to heaven, so much spoken of by all that write of him. Dr. Prideaux thinks he invented it either to answer the expectations of those who demanded some miracles as a proof of his mission; or else, by pretending to have conversed with God, to establish the authority of whatever he should think fit to leave behind by way of oral tradition, and make his sayings to serve the same purpose as the oral law of the Jews. But it does not appear that Mahomet himself ever expected so great a regard should be paid to his sayings as his followers have since done; and, seeing he all along disclaimed any power of performing miracles, it seems rather to have been a fetch of policy to raise his reputation, by pretending to have actually conversed with God in heaven, as Moses had heretofore done in the Mount, and to have received several institutions immediately from him, whereas, before, he contented himself with persuading them that he had all by the ministry of Gabriel. However, this story seemed so absurd and incredible, that several of his followers left him upon it; and had probably ruined the whole design, had not Abu Beer vouched for his veracity, and declared, that, if Mahomet affirmed it to be true, he verily believed the whole. Which happy incident not only retrieved the prophet's credit, but increased it to such a degree, that he was secure of being able to make his disciples swallow whatever he pleased to impose on them for the future. And this fiction, notwithstanding its extravagance, was one of the most artful contrivances Mahomet ever put in practice, and what chiefly contributed to the raising of his reputation to that great height to which if afterwards arrived. In the year, called by the Mahometans the accepted year, twelve men of Yathreb or Medina, of whom ten were of the tribe of Khazraj, and the other two of that of the Aws, came to Mecca, and took an oath of fidelity to Mahomet at Al Akaba, a hill on the north of that city. This oath was called the women's oath; not that any omen were present at this time, but because a man was not thereby obliged to take up arms in defense of Mahomet or his religion; it being the same oath that was afterwards exacted of the women, the form of which we have in the Koran, and is to this effect, viz. That they should renounce all idolatry; and that they should not steal, nor commit fornication, nor kill their children (as the pagan Arabs used to do when they apprehended they should not be able to maintain them, ) nor forge calumnies; and that they should obey the prophet in all things that were reasonable. When they had solemnly engaged to all this, Mahomet sent one of his disciples named Masab Ebn Omair home with them, to instruct them more fully in the grounds and ceremonies of his new religion. Masab, being arrived at Medina, by the assistance of those who had been formerly converted, gained several proselytes, particularly Osed Ebn Hodeira, a chief man of the city, and Saad Ebn Moadh, prince of the tribe of Aws; Mahometanism spreading so fast, that there was scarce a house wherein there were not some who had embraced it. The next year, being the thirteenth of Mahomet's mission, Masab returned to Mecca, accompanied by seventy-three men and two women of Medina who had professed Islamism, besides some others who were as yet unbelievers. On their arrival they immediately sent to Mahomet and offered him their assistance, of which he was now in great need; for his adversaries were by this time grown so powerful in Mecca, that he could not stay there much longer without imminent danger. Wherefore he accepted their proposal, and met them one night, by appointment, at Al Akaba above-mentioned, attended by his uncle Al Abbas; who, though he was not then a believer, wished his nephew well, and made a speech to those of Medina; wherein he told them, that, as Mahomet was obliged to quit his native city, and seek an asylum elsewhere, and they had offered him their protection, they would do well not to deceive him: that if they were not firmly resolved to defend, and not betray him, they had better declare their minds, and let him provide for his safety in some other manner. Upon their protesting their sincerity, Mahomet swore to be faithful to them, on condition that they should protect him against all insults as heartily as they would their own wives and families. They then asked him, what recompence they were to expect, if they should happen to be killed in his quarrel? he answered, Paradise. Whereupon they pledged their faith to him, and so returned home, after Mahomet had chosen twelve out of their number, who were to have the same authority among them as the twelve apostles of Christ had among his disciples. Hitherto Mahomet had propagated his religion by fair means; so that the whole success of his enterprise, before his flight to Medina, must be attributed to persuasion only, and not to compulsion. For before this second oath of fealty or inauguration at Al Akaba, he had no permission to use any force at all; and in several places of the Koran, which he pretended were revealed during his stay at Mecca, he declares his business was only to preach and admonish; that he had no authority to compel any person to embrace his religion; and that, whether people believe or not, was none of his concern, but belonged solely unto God. And he was so far from allowing his followers to use force, that he exhorted them to bear patiently those injuries which were offered them on account of their faith; and, when persecuted himself, chose rather to quit the place of his birth, and retire to Medina, than to make any resistance. But this great passiveness and moderation seem entirely owing to his want of power, and the great superiority of his opposers, for the first twelve years of his mission; for no sooner was he enabled, by the assistance of those of Medina, to make head against his enemies, than he gave out, that God had allowed him and his followers to defend themselves against the infidels: and at length, as his forces increased, he pretended to have the divine leave even to attack them, and destroy idolatry, and set up the true faith by the sword; finding by experience, that his designs would otherwise proceed very slowly, if they were not utterly overthrown; and knowing, on the other hand, that innovators, when they depend solely on their own strength, and can compel, seldom run any risk; from whence, says Machiavel, it follows, that all the armed prophets have succeeded, and the unarmed ones have failed. Moses, Cyrus, Theseus, and Romulus, would not have been able to establish the observance of their institutions for any length of time, had they not been armed. The first passage of the Koran which gave Mahomet the permission of defending himself by arms is said to have been that in the twenty-second chapter; after which, a great number to the same purpose were revealed. Mahomet having provided for the security of his companions, as well as his own, by the league offensive and defensive which he had now concluded with those of Medina, directed them to repair thither, which they accordingly did; but himself, with Abu Beer and Ali, staid behind, having not yet received the divine permission as he pretended, to leave Mecca. The Koreish, fearing the consequence of this new alliance, began to think it absolutely necessary to prevent Mahomet's escape to Medina; and having held a council thereon, after several milder expedients had been rejected, they came to a resolution that he should be killed; and agreed that a man should be chosen out of every tribe for the execution of this design; and that each man should have a blow at him with his sword, that the guilt of his blood might fall equally on all the tribes, to whose united power the Hashemites were much inferior, and therefore durst not attempt to revenge their kinsman's death. This conspiracy was scarce formed, when, by some means or other, it came to Mahomet's knowledge; and he gave out that it was revealed to him by the angel Gabriel, who had now ordered him to retire to Medina. Whereupon, to amuse his enemies, he directed Ali to lie down in his place, and wrap himself up in his green cloak, which he did; and Mahomet escaped miraculously, as they pretend, to Abu Beer's house, unperceived by the conspirators, who had already assembled at the prophet's door. They, in the mean time, looking through the crevice and seeing Ali, whom they took to be Mahomet himself, asleep, continued watching there till morning, when Ali arose, and they found themselves deceived. From Abu Beer's house Mahomet and he went to a cave in mount Thur, to the south-east of Mecca, accompanied only by Amor Ebn Foheirah, Abu Beer's servant, and Abd'allah Ebn Oreitah, an idolater whom they had hired for a guide. In this cave they lay hid three days, to avoid the search of their enemies, which they very narrowly escaped, and not without the assistance of more miracles than one; for some say that the Koreish were struck with blindness, so that they could not find the cave; others, that, after Mahomet and his companions were got in, two pigeons laid their eggs at the entrance, and a spider covered the mouth of the cave with her web, which made them look no farther. Abu Beer seeing the prophet in such imminent danger, became very sorrowful; whereupon Mahomet comforted him with these words, recorded in the Koran; Be not grieved, for God is with us. Their enemies being retired, they left the cave, and set out for Medina by a bye-road; and having fortunately, or, as the Mahometans tell us, miraculously, escaped some who were sent to pursue them, arrived safely at that city; whither Ali followed them in three days, after he had settled some affairs at Mecca. Mahomet being securely settled at Medina, and able not only to defend himself against the insults of his enemies, but to attack them, began to send out small parties to make reprisals on the Koreish; the first party consisting of no more than nine men, who intercepted and plundered a caravan belonging to that tribe, and in the action took two prisoners. But what established his affairs very much, and was the foundation on which he built all his succeeding greatness, was the gaining of the battle of Bedr. which was fought in the second year of the Hegira, and is so famous in the Mahometan history. Some reckon no less than twenty-seven expeditions, wherein Mahomet was personally present, in nine of which he gave battle, besides several other expeditions in which he was not present. His forces he maintained partly by the contributions of his followers for this purpose, which he called by the name of zacat, or alms, and the paying of which he very artfully made one main article of his religion; and partly by ordering a fifth part of the plunder to be brought into the public treasury for that purpose, in which matter he likewise pretended to act by the divine direction. In a few years, by the success of his arms, notwithstanding he sometimes came off with the worst, he considerably raised his credit and power. In the sixth year of the Hegira he set out with 1400 men to visit the temple of Mecca, not with any intent of committing hostilities, but in a peaceable manner. However, when he came to Al Hodeibiya, which is situated partly within and partly without the sacred territory, the Koreish sent to let him know that they would not permit him to enter Mecca, unless he forced his way: whereupon, he called his troops about him, and they all took a solemn oath of fealty or homage to him, and he resolved to attack the city: but those of Mecca sending Arwa Ebn Masun, prince of the tribe of Thakif, as their ambassador, to desire peace, a truce was concluded between them for ten years, by which any person was allowed to enter into league either with Mahomet, or with the Koreish as he thought fit. In the seventh year of the Hegira, Mahomet began to think of propagating his religion, beyond the bounds of Arabia, and sent messengers to the neighbouring princes, with letters to invite them to Mahometanism. Nor was this project without some success; Khosru Parviz, then king of Persia, received his letter with great disdain, and tore it in a passion, sending away the messenger very abruptly; which, when Mahomet heard, he said, God shall tear his kingdom. And soon after a messenger came to Mahomet from Badhan, king of Yaman, who was a dependent on the Persians, to acquaint him that he had received orders to sent him to Khosru. Mahomet put off his answer till the next morning, and then told the messenger it had been revealed to him that night that Khosru was slain by his son Shiruyeh; adding, that he was well assured his new religion and empire should rise to as great a height as that as Khosru; and therefore bid him advise his master to embrace Mahometanism. The messenger being returned, Badhan in a few days received a letter from Shiruyeh, informing him of his father's death, and ordering him to give the prophet no further disturbance. Whereupon Bashan, and the Persians with him, turned Mahometans. The emperor Heraclius, as the Arabian historians assure us, received Mahomet's letter with great respect, laying it on his pillow, and dismissed the bearer honourably. And some pretend that he would have professed this new faith, had he not been afraid of losing his crown. Mahhomet wrote to the same effect to the king of Ethiopia, though he had been converted before, according to the Arab writers; and to Molawkas, governor of Egypt, who gave the messenger a very favourable reception, and sent several valuable presents to Mahomet, and among the rest two girls, one of which, named Mary, became a great favourite with him. He also sent letters of the like purport to several Arab princes; particularly one to Al Hareth Ebn Abi Shamer, king of Ghassan, who returning for answer that he would go to Mahomet himself, the prophet said, May his kingdom perish; another to Hawdha Ebn Ali, king of Yamama, who was a Christian, and, having sometime before professed Islamism, had lately returned to his former faith: this prince sent back a very rough answer, upon which Mahomet cursing him, he died soon after; and a third to Al Mondar Ebn Sawa, king of Bahrein, who embraced Mahometanism, and all the Arabs of that country followed his example. The eighth year of the Hegira was a very fortunate year to Mahomet. In the beginning of it Khaled Ebn al Walid and Amru Ebn al As, both excellent soldiers, the first of whom afterwards conquered Syria and other countries, and the latter Egypt, became proselytes to Mahometanism. And soon after the prophet sent 3000 men against the Grecian forces, to revenge the death of one of his ambassadors who, being sent to the governor of Bosra on the same errand as those who went to the above-mentioned princes, was slain by an Arab of the tribe of Ghassan, at Muta, a town in the territory of Balka, in Syria, about three days journey eastward from Jerusalem, near which town they encountered. The Grecians being vastly superior in number (for, including the auxillary Arabs, they had an army of 100, 000 men, ) the Mahometans were repulsed in the first attack, and lost successively three of their generals, viz. Zeib Ebn Haretha, Mahomet's freedman; Jaasar, the son of Abu Taleb; and Abdaliah Ebn Rawalia: but Khalid Ebn al Walid, succeeding to the command, overthrew the Greeks with great slaughter, and brought away abundance of rich spoil; on occasion, of which action Mahomet gave him the title of Seif min soyuf Allah, "one of the swords of God." In this year also Mahomet took the city of Mecca, the inhabitants whereof had broken the truce concluded on two years before; for the tribe of Beer, who were confederates with the Koreish, attacking those of Kozah, who were allies of Mahomet, killed several of them, being supported in the action by a party of the Koreish themselves. The consequence of this violation was soon apprehended, and Abu Sosian himself made a journey to Medina on purpose to heal the breach and renew the truce but in vain; for Mahomet, glad of this opportunity, refused to see him: whereupon he applied to Abu Beer and Ali; but they giving him no answer, he was obliged to return to Mecca as he came. Mahomet immediately gave orders for preparations to be made that he might surprise the Meccans while they were unprovided to receive him; in a little time he began his march thither; and by the time he came near the city, his forces were increased to ten thousand men. Those of Mecca not being in a condition to defend themselves against so formidable an array, surrendered at discretion, and Abu Sosian saved his life by turning Mahometan . About twenty-eight of the idolaters were killed by a party under the command of Khaled; but this happened contrary to Mahomet's orders, who, when he entered the town, pardoned all the Koreish on their submission, except only six men and four women, who were more obnoxious than ordinary, (some of them having apostatized, ) and were solemnly prescribed by the prophet himself: but of these no more than one man and one woman were put to death, the rest obtaining pardon on their embracing Mahometanism, and one of the women making her escape. The remainder of this year Mahomet employed in destroying the idols in and round Mecca, sending several of the generals on expeditions for that purpose, and to invite the Arabs to Islamism; wherein it is no wonder if they now met with success. The next year being the ninth of the Hegira, the Mahometans call the year of embassies; for the Arabs had been hitherto expecting the issue of the war between Mahomet and the Koreish: but, so soon as that tribe, the principal of the whole nation, and the genuine descendants of Ishmael, whose prerogatives none offered to dispute, had submitted, they were satisfied that it was not in their power to oppose Mahomet; and therefore began to come in to him in great numbers, and to send embassies to make their submission to him, both to Mecca, while he staid there, and also to Medina, whither he returned this year. Among the rest, five kings of the tribe of Hamyar professed Mahometanism, and sent ambassadors to notify the same. In the tenth year Ali was sent into Yaman to propagate the Mahometan faith there; and, as it is said, converted the whole tribe of Hamdan in one day. Their example was quickly followed by all the inhabitants of that province, except only those of Najran, who, being Christians, chose rather to pay tribute. Thus was Mahometanism established, and idolatry rooted out, even in Mahomet's life-time, (for he died the next year, ) throughout all Arabia, except only Yamama, where Moseilama, who set up also as a prophet as Mahomet's competitor, had a great party, and was not reduced till the kalifat of Abu Beer: and the Arabs being then united in one faith, and under one prince, found themselves in a condition of making those conquests which extended the Mahometan faith over so great a part of the world. 1. Mahometans, tenets of the. The Mahometans divide their religion into two general parts, faith and practice, of which the first is divided into six distinct branches: Belief in God, in his angels, in his Scriptures, in his prophets, in the resurrection and final judgment, and in God's absolute Decrees. The points relating to practice are, prayer, with washings, &c. alms, fasting, pilgrimage to Mecca, and circumcision. Of the Mahometan faith. 1. That both Mahomet, and those among his followers who are reckoned orthodox, had and continued to have just and true notions of God and his attributes, appears so plain from the Koran itself, and all the Mahometan divines, that it would be loss of time to refute those who suppose the God of Mahomet to be different from the true God, and only a fictitious deity or idol of his own creation. 2. The existence of angels and their purity, are absolutely required to be believed in the Koran; and he is reckoned an infidel who denies there are such beings, or hates any of them, or asserts any distinction of sexes among them. They believe them to have pure and subtle bodies, created of fire; that they neither eat nor drink, nor propagate their species; that they have various forms and offices, some adoring God in different postures, others singing praises to him, or interceding for mankind. They hold, that some of them are employed in writing down the actions of men; others in carrying the throne of God, and other services. 3. As to the Scriptures, the Mahometans are taught by the Koran, that God, in divers ages of the world, gave revelations of his will in writing to several prophets, the whole and every one of which it is absolutely necessary for a good Moslem to believe. The numbe

Mohammed, its distinguished founder, was born in Arabia, toward the conclusion of the sixth century. Although he had been reduced to poverty, he was descended from ancestors who had long been conspicuous by rank and by influence; but having been shut out from the advantages of education, which in his peculiar case might have rather cramped than invigorated the astonishing powers of his mind, he had been compelled to seek his subsistence by devoting himself to a menial occupation. Yet although thus unfavourably situated, he was led, in conducting the commercial transactions which, in the service of Cadijah, a woman of great wealth, he was employed to arrange, to survey the state of several of the neighbouring nations; became acquainted with the most striking features in the characters of those by whom he was surrounded; and he was enabled to profit by the information which he thus procured, from his adding to the graces of personal elegance and beauty, the most captivating manners, and the most winning address. Exalted by the partiality of Cadijah, who conferred on him her hand and her extensive possessions, he seems early to have formed the scheme of announcing himself as the author of a new religion, and, in virtue of this sacred office, of ascending to that supremacy of political influence which it was his singular fortune, soon after he unfolded his pretensions, to attain. Taking advantage of that insensibility into which, by the attacks of epilepsy, he was occasionally thrown, he pretended that he was wrapped in divine contemplation, or was actually holding communication with higher orders of beings, who were committing to him the divine instructions which he was to disseminate through the world. When the time which he conceived to be favourable for the grand object of his ambition had arrived, he openly declared that he was the prophet of the most high God; but the magistrates of Mecca, despising his pretensions, or dreading the evils which might result from religious innovation, vigorously opposed him, and he found himself compelled, in order to avoid the punishment which they were preparing to inflict on him to have recourse to flight. He did not, however, relinquish the scheme upon which he had so long meditated, and which he was convinced that he was qualified to carry into execution. After his departure from Mecca, from which event the Mohammedan era of the hegira takes its commencement, he was joined by a few followers determined to share his fate; and having solemnly consecrated the banner under which he was to extend his power and propagate his tenets, he commenced hostilities against those by whom he had been opposed. His first efforts, however, were not crowned with success, but he had infused into his attendants a spirit which misfortune could not subdue: they renewed their enterprise, and Mecca at length submitted to his arms. From this period his exaltation was very rapid; he was venerated as the favoured messenger of Heaven, and his countrymen bowed down before a sovereign protected, as they believed, by the Omnipotent, and commissioned to reveal his will. There were many causes which satisfactorily account for his success. The Christian religion, in the corrupted form in which it existed in the regions contiguous to the country of the prophet, was not interwoven with the affections of its professors; they were split into factions, contending about the most frivolous distinctions and the most ridiculous tenets; and the sword of persecution was mutually wielded by them all, to spread misery where there should have been the ties of charity and love. Thus divided, they presented no steady resistance to the attempt made to wrest from them their religion; and, indeed, as many of them had adopted that religion, not from conviction, but from dread of the tyranny by which it had been imposed on them, they only did what they had previously done, when, shrinking from the ferocious zeal of the emissaries of the prophet, they submitted to his doctrine. With admirable address, too, he had framed his religious system, so as to gratify those to whom it was announced. Laying down the sublime and unquestionable doctrine of the unity of God, he professed to revere the patriarchs, whose memory the Arabs held in veneration; he admitted that Moses was a messenger from God; he acknowledged Jesus as an exalted prophet; and he founded his own pretensions upon the intimation which our Saviour had given that the Paraclete, or Comforter, was to be sent to lead the world into all truth. Thus each party found in the Koran much of what it had been accustomed to believe; and the transition was in this way rendered more easy to the admission that a new revelation had been vouchsafed. This effect was facilitated by the ignorance which prevailed in Arabia. Accustomed to a wandering life, the Arabs had devoted no time to the acquisition of knowledge: most of them were even unable to read the Koran, the sublimity and beauty of which were held forth to them as incontestable proofs of the inspiration of its author. Had Mohammed, indeed, rested his doctrine upon miracles, it might have happened that the imposture by some would have been detected; but, with his usual policy, he avoided what he knew was so hazardous; and, with the exception of his reference to the Koran, as surpassing the capacity of man, he explicitly disclaimed having been authorized to do such mighty works as had been wrought to establish the previous dispensations of the Almighty. The fascinating representation that he gave of the joys of paradise, which he accommodated to the conceptions and wishes of the eastern nations, also made a deep and favourable impression; the wantonness of imagination was gratified with the anticipation of a state abounding with sensual gratification raised to the highest degree of exquisiteness; while the dismal fate allotted through eternity to all who rejected the message which he brought, alarmed the fears of the credulous and superstitious multitude whom he was eager to allure. When with these causes are combined the vigour of his administration, and the certainty of suffering or of death in the event of withstanding his doctrine, there is sufficient to account for the success of his religion; and there is in that success nothing which can, with the shadow of reason, be employed, as, with strange perversion of argument, it has sometimes been, to invalidate the proof for the truth of Christianity deduced from its rapid diffusion. That proof does not rest upon the mere circumstance that the religion of Jesus was widely and speedily propagated; there might, under particular circumstances, have been in this nothing wonderful; but on the facts that it was so propagated, when all the human means to which they who preached it could have recourse, would have retarded rather than promoted what actually took place; that it employed no force; that it held out no earthly advantages; that it accommodated itself to no previous religious prejudices; and that it opposed and reproved all, and did not gratify any, of the corruptions and lusts of human nature. But Mohammed did not limit his views to the sovereignty of Arabia: he was elevated by the hope of universal empire; and he moulded his system, so as to promote what he was eager to attain. For this purpose he promised to all who enrolled themselves under his banner full license to plunder the nations against which they were led; and he made it a fundamental tenet of his faith that they who fell in the warlike enterprises destined to enlarge the number of believers were at once delivered from the guilt and misery of their sins, and were admitted to the happy scenes prepared for the faithful. He thus collected around him an army thoroughly devoted, prepared for meeting every danger, stimulated to the most laborious exertions by the hope of plunder, and steeled against all which can weaken courage or exhaust resolution, by the enthusiasm of hope; whatever was their fate, they had nothing to dread; if they escaped the weapons of their enemies, they were loaded with spoil, and invited to indulgence; and if they fell, they were canonized by those who survived, and exchanged the vicissitudes and troubles of this world for the delights of a sensual paradise. An army thus constituted and thus impelled must, under any circumstances, have been formidable; against them the usual methods to defeat invasion and to prevent conquest would have failed; they could have been successfully encountered only by men who had imbibed a similar spirit, and who identified patience and courage in the field with the most sacred duty required by religion. Of the advantages which, after Arabia had acknowledged his sway, and hailed him as the prophet of the Lord, he might confidently anticipate, Mohammed was abundantly sensible; but while he was preparing to bring into action the mighty machine which he had erected, his earthly career was terminated, and he left to others to execute the schemes which he had fondly devised. The energy of the system remained after the author of it was removed from the world; and his successors lost no time in extending their dominions far beyond the bounds of Arabia. The obstacles opposed to them instantly yielded; a feeble and degenerate empire sinking under its own weight, and unable to resist any power acting against it, at once submitted to the host of fanatical plunderers, who spread desolation as they advanced; the richest provinces soon were wrested from it; and the most fertile regions of Asia fell under the conquering fury of the caliphs. Persia, which had long persecuted Christianity, was added to their increasing territories; Syria submitted to their yoke; and, what filled with horror and with anguish the believers in the Gospel, Palestine, that holy land from which the light of divine truth had beamed upon the nations, which had been the scene of those awful or interesting events recorded in the inspired Scriptures, which had witnessed the life, the ministry, the death, the resurrection, and ascension of the Redeemer of mankind, bent under the iron sceptre of an infidel sovereign, nominally, indeed, revering the Founder of its religion, but filled with bigoted and implacable hatred against the most attached and conscientious of his disciples. But the caliphs did not accomplish their principal object when they reduced to subjection the countries which they ravaged: to them it was of infinitely more moment to propagate the Musselman faith; and, accordingly, although in the commencement of that faith some indulgence was, from political considerations, granted to the Christians, there was soon no alternative left to the trembling captives but to embrace the doctrine of the prophet, or to submit to slavery or death. We cannot wonder that tenets thus enforced rapidly spread; they supplanted, in many extensive regions, the religion of Jesus; and, incorporating themselves with civil governments, or rather founding all governments upon the Koran, they continue, at the distance of eleven hundred years, to be believed through a large proportion of the world. The effect of this signal revolution was first experienced by those Christians who inhabited the eastern parts of the empire; but the account of it must have been speedily conveyed throughout Christendom, and the gigantic enterprises of the Saracens soon threatened all nations with slavery and superstition. The successors of the prophet, in the eighth century, directed their steps toward Europe; and having at length crossed the narrow sea which separates Africa from Spain, they dispersed the troops of Roderick, king of the Goths, took possession of the greater part of his dominions, subverted the empire of the Visigoths, which had been established in Spain for upward of three centuries, and planted themselves along the coast of Gaul, from the Pyrenean mountains to the Rhine. Charlemagne, alarmed at their progress, made a great effort to crush them; but he failed in accomplishing his object, and they committed, in various parts of Europe which they visited, the most shocking devastations. When a great part of the life of Mohammed had been spent in preparatory meditation on the system he was about to establish, the chapters of the Alcoran or Koran, which was to contain the rule of the faith and practice of his followers, were dealt out slowly and separately during the long period of three-and-twenty years. He entrusted his beloved wife, Raphsa, the daughter of Omar, with the keeping of the chest of his apostleship, in which were laid up all the originals of the revelations he pretended to have received by the ministration of the Angel Gabriel, and out of which the Koran, consisting of one hundred and fourteen surats, or chapters, of very unequal length, was composed after his death. Yet, defective in its structure, and not less exceptionable in its doctrines and precepts, was the work which he thus delivered to his followers as the oracles of God. We will not detract from the real merit of the Koran; we allow it to be generally elegant and often sublime; but at the same time we reject with disdain its arrogant pretensions to any thing supernatural. Nay, if, descending to a minute investigation of it, we consider its perpetual inconsistency and absurdity, we shall indeed have cause for astonishment at that weakness of humanity, which could ever have received such compositions as the work of the Deity, and which could still hold it in such high admiration as it is held by the followers of Mohammed to the present day. Far from supporting its arrogant claim to a supernatural work, it sinks below the level of many compositions confessedly of human original; and still lower does it fall when compared with that pure and perfect pattern which we justly admire in the Scriptures of truth. The first praise of all the productions of genius is invention; but the Koran bears little impression of this transcendent character. It does not contain one single doctrine which may not fairly be derived either from the Jewish and Christian Scriptures, from the spurious and apocryphal Gospels, then current in the east, from the Talmudical legends, or from the traditions, customs, and opinions of the Arabians. And the materials collected from these several sources are here heaped together with perpetual and needless repetitions, without any settled principle, or visible connection. The most prominent feature of the Koran, that point of excellence in which the partiality of its admirers has ever delighted to view it, is the sublime notion it generally impresses of the nature and attributes of God. But if its author had really derived these just conceptions from the inspiration of that Being whom they attempt to describe, they would not have been surrounded, as they now are, on every side with error and absurdity. By attempting to explain what is inconceivable, to describe what is ineffable, and to materialize what in itself is spiritual, he absurdly and impiously aimed to sensualize the purity of the divine essence. But it might easily be proved, that whatever the Koran justly defines of the divine attributes, was borrowed from our Holy Scriptures; which, even from their first promulgation, but especially from the completion of the New Testament, have extended the views, and enlightened the understandings, of mankind. The Koran, indeed, every where inculcates that grand and fundamental doctrine of the unity of the supreme Being, the establishment of which was constantly alleged by the impostor as the primary object of his pretended mission; but on the subject of the Christian trinity, its author seems to have entertained very gross and mistaken ideas, and to have been totally ignorant of the perfect consistency of that opinion with the unity of the Deity. With respect to the great doctrine of a future life, and the condition of the soul after its departure from the body, it must indeed be acknowledged that the prophet of Arabia has presented us with a nearer prospect of the invisible world, and disclosed to us a thousand particulars concerning it, which the Holy Scriptures had wrapped in the most profound and mysterious silence. But in his various representations of another life, he generally descends to an unnecessary minuteness and particularity, which excite disgust and ridicule, instead of reverence. He constantly pretended to have received these stupendous secrets by the ministry of the Angel Gabriel, from that eternal book in which the divine decrees have been written by the finger of the Almighty from the foundation of the world; but the learned inquirer will discover a more accessible, and a far more probable, source whence they might be derived, partly in the wild and fanciful opinions of the ancient Arabs, and chiefly in those exhaustless stores of marvellous and improbable fiction, the works of the rabbins. Hence, that romantic fable of the angel of death, whose peculiar office it is, at the destined hour, to dissolve the union between soul and body, and to free the departing spirit from its prison of flesh. Hence, too, the various descriptions of the general resurrection and final judgment with which the Koran every where abounds; and hence the vast but ideal balance in which the actions of all mankind shall then be impartially weighed, and their eternal doom be assigned them, either in the regions of bliss or misery, according as their good or evil deeds shall preponderate. Here, too, may be traced the grand and original outlines of that sensual paradise, and those luxurious enjoyments, which were so successfully employed in the Koran, to gratify the ardent genius of the Arabs, and allure them to the standard of the prophet. The same observation which has been applied with respect to the sources whence the doctrines were drawn, may, with some few limitations, be likewise extended to the precepts which the Arabian legislator has enjoined. That the Koran, amidst a various and confused heap of ridiculous and even immoral precepts, contains many interesting and instructive lessons of morality, cannot with truth be denied. Of these, however, the merit is to be ascribed, not to the feeble imitation, but to the great and perfect original from which they were manifestly drawn. Instead of improving on the Christian precepts by a superior degree of refinement; instead of exhibiting a purer and more perfect system of morals than that of the Gospel; the prophet of Arabia has miserably debased and weakened even what he has borrowed from that system. We are told by our Saviour, that a man is to be the husband of one wife, and that there is to be an inseparable union between them. By Mohammed's confession, Jesus Christ was a prophet of the true God, and the Holy Spirit was with him. Yet in the Koran we find permission for any person to have four wives, and as many concubines as he can maintain. Again: our Saviour expressly tells us, that, at the resurrection, "they will neither marry nor be given in marriage; but be like the angels of God in heaven." We are informed also by St. Paul, that we shall be changed, and have a spiritual and glorified body; "for flesh and blood cannot inherit the kingdom of heaven; neither can corruption inherit incorruption." But Mohammed gives a very different account: it is clear, from his own confession, that the happiness promised in the Koran consists in base and corporeal enjoyments. According to its author, there will not only be marriage, but also servitude in the next world. The very meanest in paradise will have eighty thousand servants, and seventy-two wives of the girls of paradise, beside the wives he had in this world; he will also have a tent erected for him of pearls, hyacinths, and emeralds. And as marriage will take place, so a new race will be introduced in heaven; for, says the Koran, "If any of the faithful in paradise be desirous of issue, it shall be conceived, born, and grown up in the space of an hour." But on the contradictions in point of doctrine, though sufficient of themselves to confute the pretensions of Mohammed, we forbear to insist. The impure designs which gave birth to the whole system may be traced in almost every subordinate part; even its sublimest descriptions of the Deity, even its most exalted moral precepts, not unfrequently either terminate in, or are interwoven with, some provision to gratify the inordinate cravings of ambition, or some license for the indulgence of the corrupt passions of the human heart. It has allowed private revenge, in the case of murder; it has given a sanction to fornication; and, if any weight be due to the example of its author, it has justified adultery. It has made war, and rapine, and bloodshed, provided they be exercised against unbelievers, not only meritorious acts, but even essential duties to the good Musselman; duties by the performance of which he may secure the constant favour and protection of God and his prophet in this life, and in the next entitle himself to the boundless joys of paradise. In the Koran are advanced the following assertions, among others already noticed: That both Jews and Christians are idolaters; that the patriarchs and Apostles were Mohammedans; that the angels worshipped Adam, and that the fallen angels were driven from heaven for not doing so; that our blessed Saviour was neither God, nor the Son of God; and that he assured Mohammed of this in a conference with the Almighty and him; yet that he was both the word and Spirit of God: not to mention numberless absurdities concerning the creation, the deluge, the end of the world, the resurrection, the day of judgment, too gross to be received by any except the most debased understandings. It was frequently the triumphant boast of St. Paul, that the Gospel of Jesus Christ had for ever freed mankind from the intolerable burden of ceremonial observances. But the Koran renews and perpetuates the slavery, by prescribing to its votaries a ritual still more oppressive, and entangling them again in a yoke of bondage yet more severe than that of the law. Of this kind, amidst a variety of instances, is that great and meritorious act of Mohammedan devotion, the pilgrimage to the holy city of Mecca; an act which the Koran has enjoined, and the pious Musselman implicitly performs, as necessary, to the obtaining pardon of his sins, and qualifying him to be a partaker of the alluring pleasures and exquisite enjoyments of paradise. To the several articles of faith to which all his followers were to adhere, Mohammed added four fundamental points, of religious practice; namely, prayer five times a day, fasting, alms-giving, and the pilgrimage to Mecca. Under the first of these are comprehended those frequent washings or purifications, which he prescribed as necessary preparations for the duty of prayer. So necessary did he think them, that he is said to have declared, that the practice of religion is founded upon cleanliness, which is one half of faith, and the key of prayer. The second of these he conceived to be a duty of so great moment, that he used to say it was the gate of religion, and that the odour of the mouth of him who fasteth is more grateful to God than that of musk. The third is looked upon as so pleasing in the sight of God, that the Caliph Omar Ebn Abdalaziz used to say, "Prayer carries us half way to God; fasting brings us to the door of his palace; and alms procure us admission." The last of these practical religious duties is deemed so necessary, that, according to a tradition of Mohammed, he who dies without performing it, "may as well die a Jew or a Christian." As to the negative precepts and institutions of this religion, the Mohammedans are forbidden the use of wine, and are prohibited from gaming, usury, and the eating of blood and swine's flesh, and whatever dies of itself, or is strangled, or killed by a blow, or by another beast. They are said, however, to comply with the prohibition of gaming, (from which chess seems to be excepted,) much better than they do with that of wine, under which all strong and inebriating liquors are included; for both the Persians and Turks are in the habit of drinking freely. However successful and triumphant from without, the progress of the followers of Mohammed received a considerable check by the civil dissensions which arose among themselves soon after his death. Abubeker and Ali, the former the father-in-law, the latter the son-in-law, of this pretended prophet, aspired both to succeed him in the empire which he had erected. Upon this arose a cruel and tedious contest, whose flames produced that schism which divided the Mohammedans into two great factions; and this separation not only gave rise to a variety of opinions and rites, but also excited the most implacable hatred, and the most deadly animosities, which have been continued to the present day. With such furious zeal is this contention still carried on between these two factions, who are distinguished by the name of Sonnites and Schiites, that each party detest and anathematize the other as abominable heretics, and farther from the truth than either the Christians or the Jews. The chief points in which they differ are: 1. The Schiites reject Abubeker, Omar, and Othman, the first three caliphs, as usurpers and intruders; but the Sonnites acknowledge and respect them as rightful caliphs or imams. 2. The Schiites prefer Ali to Mohammed, or, at least, esteem them both equal; but the Sonnites admit neither Ali, nor any of the prophets, to be equal to Mohammed. 3. The Sonnites charge the Schiites with corrupting the Koran, and neglecting its precepts; and the Schiites retort the same charge on the Sonnites. 4. The Sonnites receive the Sonna, or book of traditions of their prophet, as of canonical authority; but the Schiites reject it as apocryphal, and unworthy of credit. The Sonnites are subdivided into four chief sects, of which the first is that of the Hanefites, who generally prevail among the Turks and Tartars; the second, that of the Malecites, whose doctrine is chiefly followed in Barbary, and other parts of Africa; the third, that of the Shafeites, who are chiefly confined to Arabia and Persia; and the fourth orthodox sect is that of the Hanbalites, who are not very numerous, and seldom to be met with out of the limits of Arabia. The heretical sects among the Mohammedans are those which are counted to hold heterodox opinions in fundamentals, or matters of faith; and they are variously compounded and decompounded of the opinions of four chief sects; the Motazalites, the Safatians, the Kharejites, and the Schiites. Ever since the valour of John Sobieski rolled back the hosts of Islamism from eastern and central Europe, the civil dominion of the false prophet has been rather retrograde than advancing, A free philosophy in many places is destroying the influence of the system among the better informed; and the barbarism and misery which a bad government inflicts upon the people, weakens its power, and is preparing the way for great changes. The throwing off the Turkish yoke by the Greeks, and the rising greatness of Russia, are symptoms of the approaching subversion of Mohammedanism as a power; and thus the fall of this eastern antichrist cannot long be delayed. It is, indeed, even now supported only by the rival interests of Christian powers; and a new combination among them would suddenly withdraw its only support.