him. He might be seen leaning his back against the wall of the temple, deep in meditation, which constantly issued in the following prayer: Lord! "if I knew in what way thou didst will to be * adored and served, I would obey thy will; but I 'know it not.' And he would fall prostrate, with his face upon the earth.

Though not permitted to attain the full knowledge of what was true and right, Zayd could at least denounce much that was false and wrong. He adored the Divine Unity, publicly attacked the false gods, and declaimed energetically against various superstitions. Among others, he forbade men to eat the flesh of victims offered to idols, (a most remarkable injunction,) and strove to inspire his countrymen with a just detestation of their shocking practice of destroying their infant daughters. Imprisoned by an uncle, he contrived to escape, wandered from place to place, heard at length (strange to say, from a learned Christian monk,) that an Arab prophet had arisen, who was preaching the religion of Abraham at Mecca. This was Mahomet. Zayd hastened back to hear him, but was robbed and murdered on the road. He may fairly be regarded as a kind of precursor of Mahomet himself. His very existence, however, says M. Caussin de Perceval, has been hitherto almost unnoticed by European savans.

We have dwelt at great, we fear at unreasonable and disproportionate, length upon these points of Arab character and pre-Mahometan history; partly, because they are probably but little known, even to many well-informed persons; partly, because they must necessarily exercise no

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inconsiderable influence upon our judgment of Mahomet and his work. But although we propose to offer, as has been stated, some remarks upon these last-named subjects, yet it forms no portion of our plan to give a sketch of the Arabian teacher's life. On this head, the reader may refresh his memory by referring to the famous fiftieth chapter of Gibbon, or may learn something of the more recent researches of Dr. Weil, by purchasing at a railway station the pages of Mr. Washington Irving.

His noble birth, of the family of the Hashemites, of the tribe of the Koreish: his journeys as a mercantile traveller, for the wealthy widow, Kadijah, who in course of time offered him her hand, and thus made him independent: his love of solitude and meditation in the lonely valleys around Mecca the commencement of his preaching in the forty-first year of his age: the ridicule and persecution at first entailed upon him: his scanty band of early proselytes, made even slenderer by his account of his famous journey by night to Heaven: his flight from Mecca, the victory at Beder and defeat at Ohod: his failure to win the Jews, and consequent hostility towards them his assassination (through the hand of others) of his enemies, Khalid, Cab, and other leading Jews: his breach of his own laws concerning matrimony, and subsequent revelations to justify his conduct: his embassies to sovereign princes, the letters sealed with a signet MOHAMMED - APOSTLE - OF - GOD, within six years after the era of the Hegira (the well-known flight of A. D. 622): his discussions with Christians: his re-instalment of the vague old lunary calendar of

Arabia: his contests with rival prophets, ElAswad, Moseilama, Toulayha: his illness and death-these are matters of history, which we shall, if necessary, assume and reason upon, without going into further details, excepting where they are wanted for an ulterior end, or illustrate what has already been advanced.

It is necessary, however, to premise that the sources of information for the life of Mahomet are of a twofold character, one appertaining to the Persian or Turkish histories, the other to that of the Arabian biographers. The Arabian alone are trustworthy, the Turkish and Persian accounts being full of legendary matter. In Pindaric language, we must seek from Mahomet's fellowcountrymen the ἀλαθῆ λόγον, while from Turkey and Persia spring the δεδαιδαλμένοι ψεύδεσι ποικίλοις . . . μῦθοι. polo. This distinction, however, in the relative value of authorities, does not appear, in general, to have received from European writers the degree of attention which it deserves. Even Dr. Weil, in the opinion of M. Renan, has not been sufficiently alive to its importance. those who would fain study deeply the subject of Mahometanism and its founder, should certainly be on their guard in this respect.

But

Before proceeding to more serious questions, we may venture to exhibit one proof of the manner in which the tribe-rivalry, which has been alluded to, at first operated to the disadvantage of Mahomet. At an early period of his career as teacher, an order was issued by the Koreish, forbidding men, at their peril, to listen to him. When, therefore, he prayed in the porch of the Caaba, and recited aloud a chapter of the Koran,

he found himself immediately deserted. Curiosity, however, proved too strong. Certain chiefs, who were among the authors of the prohibition, were the first to break their own regulations. Three, named respectively Aboudjahl, Abou-Sofyan, and Akhnas, went near his house one night to listen to his prayers: none knew of his comrade's intentions, and great was their mutual astonishment, as they came forth, each man from his hiding-place. The sequel shall be given from M. Caussin :

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They mutually reproached each other for their curiosity, and promised not to yield to it again: nevertheless, the two nights following, the same scene took place. They then bound themselves by an oath not again to expose themselves to the temptation, and to maintain a profound silence on the affair.

'Akhnas had been touched. He wished to know what impression had been made on his companions. He went to Abou-Sofyan and said, "Father of Hanzhala, what thinkest thou of what thou hast heard ?"-"I understood some things," replied Abou-Sofyan; "I found others above my comprehension." Akhnas went on to the abode of Aboudjahl, and put the same query to him. Aboudjahl replied, with some vexation, "Hitherto we have been conpetitors for fame with the children of Abdmanâf on equal terms: they fed the poor, we fed them too; they paid the forfeits of others, we paid them also; they gave largesses, we gave them as well; our families were like race-horses, galloping side by side. And now we are to allow that they have amongst them a prophet inspired by Heaven. No! never will we believe in Mahomet!"'1

To turn, however, to deeper problems. A writer who undertakes to treat of the subject of Mahometanism is expected to enunciate some opinion upon the character of Mahomet himself, and like

1 Caussin, tom. i. pp. 383, 384.

wise upon the causes of his very marvellous and permanent success. With the latter problem we shall hardly attempt to grapple, although it may possibly receive some slight elucidation from the general views which will be set forth. But of Mahomet's character, so far as regards the question of his being a thoroughly self-conscious impostor, or the reverse, we must venture to speak plainly, and give reasons for the conclusions we have formed.

Be it avowed, then, that we think it impossible for any calm and candid investigator of the subject, as it appears amidst the lights cast upon it by the researches of this present century, to regard Mahomet as a mere impostor. A false prophet he was, if it be the mark of a false prophet to preach falsehood as well as truth, and to claim (whether from delusion or imposture) a mission which is not from the Most High. A shadow of Antichrist, he must, we fear, in some sense be termed, if that last great enemy of the Church is to win his temporary power through the abounding of heresy among Christians, and is to claim that position among mankind which is due only to the Son of Man. But by a mere impostor we understand such pretended Messiahs as the Jews

'It is right, however, to remark, that Mahometan Doctors esteem it an article of faith that Christ will return and conquer Antichrist, concerning whom they have a great deal to tell. See Möhler, p. 359. He cites an Arab poem, of which a verse is Latinized as follows: At Jesus certè reveniet, aliquando contra Antichristum miserum astutumque, quem tunc perdet.' The consistency of this and other Mahometan teachings (as, e. g., the truth of the miraculous conception) concerning our Lord, with His assumed inferiority to Mahomet, it is not easy to understand. Antichrist, under the name of Degial, is alluded to in Sinbad the Sailor.'