for whenever he made the ablution, in order to say his prayers, they ran and catched the water that he had used; and whenever he spit, they immediately licked it up, and gathered every hair that fell from him with great superstition.'

In the seventh year of the Hejra, Mohammed 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 Mohammedism. Nor was this project without some success. Khosrû 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 Mohammed heard, he said, God shall tear his kingdom. And soon after a messenger came to Mohammed from Badhân king of Yaman, who was a dependant on the Persians, to acquaint him that he had received orders to send him to Khosrû. Mohammed put off his answer till the next morning, and then told the messenger it had been revealed to him that night, that Khosrû was slain by his son Shirûyeh; adding that he was well assured his new religion and empire should rise to as great a height as that of Khosrû; and therefore bid him advise his master to embrace Mohammedism. The messenger being returned, Badhân in a few days received a letter from Shirûyeh informing him of his father's death, and ordering him to give the prophet no further disturbance. Whereupon Badhân and the Persians with him turned Mohammedans.

The emperor Heraclius, as the Arabian historians assure us, received Mohammed'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.4

Mohammed wrote to the same effect to the king of Ethiopia, though he had been converted before, according to the Arab writers; and to Mokawkas, governor of Egypt, who gave the messenger a very favourable reception, and sent several valuable presents to Mohammed, 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, particu larly one to al Hareth Ebn Abi Shamer king of Ghassân, who returning for answer that he would go to Mohammed himself, the prophet said, May his kingdom perish; another to Hawdha Ebn Ali, king of Yamâma, who was a Christian, and having some time before professed Islamism, had lately returned to his former faith; this prince sent back a very rough answer, upon which, Mohammed cursing him, he died soon after; a third to al Mondar Ebn Sâwa, king of Bahrein, who embraced Mohammedism, and all the Arabs of that country followed his example."

The eighth year of the Hejra was a very fortunate year to Mohammed. In the beginning of it Khâled 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 of Mohammedism. 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 Ghassân at Mûta, a town in the territory of Balkâ in Syria, about three days' journey eastward from Jerusalem, near

Abulfeda. Vit. Moh. p. 85. 2 See before, p. 8. 3 Abulfeda Vit. Moh. p. 92, &c. • Al Jannabi. It is however a different name from that of the Virgin Mary, which the orientals always write Maryam or Miriam, whereas this is written Mâriya. • This prince is omitted in Dr. Pocock's list of the kings of Ghassân, Spec. p. 77. Abulfeda, abi sap. p. 94, &c.

which town they encountered. The Grecians being vastly superior in number (for, including the auxiliary Arabs, they had an army of 100,000 men), the Mohammedans were repulsed in the first attack, and lost successively three of their generals, viz. Zeid Ebn Hâretha, Mohammed's freed man, Jaafar the son of Abu Taleb, and Abdallah Ebn Rawâha; but Khaled Ebn al Walid succeeding to the command overthrew the Greeks with a great slaughter, and brought away abundance of rich spoil; on occasion of which action Mohammed gave him the honourable title of Seif min soyûf Allah, one of the swords of God.

In this year also Mohammed took the city of Mecca, the inhabitants where. of had broken the truce concluded on two years before. For the tribe of Becr, who were confederates of the Koreish, attacking those of Khozâah, who were allies of Mohammed, 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 Sofiân himself made a journey to Medina on purpose to heal the breach and renew the truce; but in vain; for Mohammed, 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.

Mohammed 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 that time he came near the city his forces were increased to 10,000 men. Those of Mecca being not in a condition to defend themselves against so formidable an army, surrendered at discretion; and Abu Sofiân saved his life by turning Mohammedan. About twenty-eight of the idolaters were killed by a party under the command of Khaled; but this happened contrary to Mohammed'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 proscribed by the prophet himself; but of these no more than three men and one woman were put to death, the rest obtaining pardon on their embracing Mohammedism, and one of the women making her escape.

The remainder of this year Mohammed employed in destroying the idols in and round about Mecca, sending several of his 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 Hejra, the Mohammedans call the year of embassies: for the Arabs had been hitherto expecting the issu of the war between Mohammed 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 Mohammed, and therefore began to come in to him in great numbers, and to send embassies to make their submissions to him, both to Mecca while he stayed there, and also to Medina whither he returned this year. Among the rest, five kings of the tribe of Hamyar professed Mohammedism, and sent embassadors to notify the same.*

In the tenth year Ali was sent into Yaman to propagate the Moham

Abulf. Vit. Moh. p. 99, 100, &c. Al Bokhâri in Sonna. This circumstance is a plain proof that the Koreish had actually broken the truce, and that it was not a mere pretence of Mohammed's, as Dr. Prideaux insinuates. Life of Moh. p. 94. 2 Vido Abulfed. ab sup. c. 51, 52. Vide Gagnier, Not. ad Abulfed. p. 121. Abulfeda. ubi sup. p. 128.

medan faith there, and, as it is said, converted the whole tribe of Hamdân in one day. Their example was quickly followed by all the inhabitants of that province, except only those of Najrân, who, being Christians, chose rather to pay tribute.

Thus was Mohammedism established, and idolatry rooted out, even in Mohammed's life-time (for he died the next year) throughout all Arabia, except only Yamama; where Moseilama, who set up also for a prophet as Mohammed's competitor, had a great party, and was not reduced till the Khalifat of Abu Becr. 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 Mohammedan faith over so great a part of the world.

SECTION III.

OF THE KORAN ITSELF, THE PECULIARITIES OF THAT BOOK; THE MANNER OF ITS BEING WRITTEN AND PUBLISHED, AND THE GENERAL DESIGN OF IT.

THE word Korân, derived from the verb karaa, to read, signifies properly in Arabic, the reading, or rather, that which ought to be read; by which name the Mohammedans denote not only the entire book or volume of the Korân, but also any particular chapter or section of it; just as the Jews call either the whole scripture or any part of it by the name of Karâh, or Mikra, words of the same origin and import. Which observation seems to overthrow the opinion of some learned Arabians, who would have the Korân so named, because it is a collection of the loose chapters or sheets which compose it; the verb karaa signifying also to gather or collect:7 and may also, by the way, serve as an answer to those who object that the Koran must be a book forged at once, and could not possibly be revealed by parcels at different times, during the course of several years, as the Mohammedans affirm; because the Korân is often mentioned, and called by that name, in the very book itself. It may not be amiss to observe, that the syllable Al in the word Alkoran is only the Arabic article, signifying the; and therefore ought to be omitted when the English article is prefixed.

Besides this peculiar name, the Korân is also honoured with several appellations common to other books of scripture : as al Forkân, from the verb faraka, to divide or distinguish; not as the Mohammedan doctors say, because those books are divided into chapters or sections, or distinguish between good and evil, but in the same notion that the Jews use the word Perek, or Pirka, from the same root, to denote a section or portion of Scripture. It is also called al Moshâf, the volume, and al Kitâb, the book, by way of eminence, which answers to the Biblia of the Greeks; and al Dhikr, the admonition, which name is also given to the Pentateuch and Gospel.

The Koran is divided into one hundred and fourteen larger portions of

Abulfeda, ubi sup. p. 129. This name was at first given to the Pentateuch only. Nehem. viii. Vide Simon. Hist. Crit. du Vieux Test. lib. 1. c. 9. ' Vide Erpen. Not. ad Hist. Joseph, p. 2. Vide Gol. in append. ad Gram. Arab. Erpen. 175. Massictoth of the Mishna is Biso called Perek. Maimon.

Marracc. de Alcor. p. 41.
A chapter or sub-division of the
præf. in Seder Zeraim, p. 57.

very unequal length, which we call chapters, but the Arabians Sowar, in the singular Sûra, a word rarely used on any other occasion, and properly signifying a row, order, or regular series; as a course of bricks in building, or a rank of soldiers in an army; and is the same in use and import with the Sûra, or Tora of the Jews, who also call the fifty-three sections of the Pentateuch Sedârim, a word of the same signification.1

These chapters are not in the manuscript copies distinguished by their numerical order, though, for the reader's ease, they are numbered in this edition, but by particular titles, which (except that of the first, which is the initial chapter, or introduction to the rest, and by the old Latin translator not numbered among the chapters) are taken sometimes from a particular matter treated of, or person mentioned therein; but usually from the first word of note, exactly in the same manner as the Jews have named their Sedârim; though the word from which some chapters are denominated be very far distant, towards the middle, or perhaps the end of the chapter, which seems ridiculous. But the occasion of this seems to have been, that the verse or passage wherein such word occurs was, in point of time, revealed and committed to writing before the other verses of the same chapter which precede it in order; and the title being given to the chapter before it was completed, or the passages reduced to their present order, the verse from whence such title was taken did not always happen to begin the chapter. Some chapters have two or more titles, occasioned by the difference of the copies.

Some of the chapters having been revealed at Mecca, and others at Medina, the noting this difference makes a part of the title: but the reader will observe that several of the chapters are said to have been revealed partly at Mecca, and partly at Medina; and as to others, it is yet a dispute among the commentators to which place of the two they belong.

Every chapter is subdivided into smaller portions, of very unequal length also, which we customarily call verses; but the Arabic word is Ayât, the same with the Hebrew Ototh, and signifies signs, or wonders; such as are the secrets of God, his attributes, works, judgments, and ordinances, delivered in those verses; many of which have their particular titles also imposed in the same manner as those of the chapters.

Notwithstanding this subdivision is common, and well known, yet I have never yet seen any manuscript wherein the verses are actually num bered; though in some copies the number of verses in each chapter is set down after the title, which we have therefore added in the table of the chapters. And the Mohammedans seem to have some scruple in making an actual distinction in their copies, because the chief disagreement between their several editions of the Korân consists in the division and number of the verses; and for this reason I have not taken upon me to make any such division,

Having mentioned the different editions of the Korân, it may not be amiss here to acquaint the reader, that there are seven principal editions. if I may so call them, or ancient copies of that book; two of which were published and used at Medina, a third at Mecca, a fourth at Cufa, a fifth at Basra, a sixth in Syria, and a seventh called the common or vulgar edition. Of these editions, the first of Medina makes the whole number of the verses six thousand; the second and fifth, six thousand two hundred and fourteen; the third, six thousand two hundred and nineteen; the fourth.

1 Vide Gol. ubi sup. 177. Each of the six grand divisions of the Mishna is also called, Seder. Maimon. ubi sup. p. 55.

six thousand two hundred and thirty-six; the sixth, six thousand two hundred and twenty-six; and the last, six thousand two hundred and twenty-five. But they are all said to contain the same number of words, namely, seventy-seven thousand six hundred and thirty-nine, and the same number of letters, viz. three hundred and twenty-three thousand and fifteen for the Mohammedans have in this also imitated the Jews, that they have superstitiously numbered the very words and letters of their law; nay, they have taken the pains to compute (how exactly I know not) the number of times each particular letter of the alphabet is contained in the Korân.

Besides these unequal divisions of chapter and verse, the Mohammedans have also divided their Korân into sixty equal portions, which they call Ahzâb, in the singular Hizb, each subdivided into four equal parts; which is also an imitation of the Jews, who have an ancient division of their Mishna into sixty portions called Massictoth:5 but the Korân is more usually divided into thirty sections only, named Ajzâ, from the singular Joz, each of twice the length of the former, and in the like manner subdivided into four parts. These divisions are for the use of the readers of the Korân in the royal temples, or in the adjoining chapels where the emperors and great men are interred. There are thirty of these readers belonging to every chapel, and each reads his section every day, so that the whole Koran is read over once a day. I have seen several copies divided in this manner, and bound up in as many volumes; and have thought it proper to mark these divisions in the margin of this translation by numeral letters.

Next after the title, at the head of every chapter except only the ninth, is prefixed the following solemn form, by the Mohammedans called the Bismillah, "In the name of the most merciful God;" which form they constantly place at the beginning of all their books and writings in general, as a peculiar mark or distinguishing characteristic of their religion, it being counted a sort of impiety to omit it. The Jews for the same purpose make use of the form, In the name of the Lord, or, in the name of the great God and the eastern Christians that of, In the name of the Father, and of the Son, and of the Holy Ghost. But I am apt to believe Mohammed really took this form, as he did many other things, from the Persian Magi, who used to begin their books in these words, Benâm Yezdân bakhshaïshgher dâdâr, that is, In the name of the most merciful, just God."

This auspicatory form, and also the titles of the chapters, are by the generality of the doctors and commentators believed to be of divine original, no less than the text itself; but the more moderate are of opinion they are only human additions, and not the very word of God.

There are twenty-nine chapters of the Koran, which have this peculiarity, that they begin with certain letters of the alphabet, some with a single one, others with more. These letters the Mohammedans believe to be the peculiar marks of the Korân, and to conceal several profound mysteries, the certain understanding of which, the more intelligent confess has not been communicated to any mortal, their prophet only excepted. Notwithstanding which, some will take the liberty of guessing at their meaning by

Or as others reckon them, ninety-nine thousand four hundred and sixty-four. Reland, de Rel. Moh. p. 25. Or according to another computation, three hundred and thirty tuousand one hundred and thirteen. Ibid. V. Gol. ubi sup. p. 178. D'Herbelot, Bibl. Orient. p. 87. Vide Reland. de Relig. Moh. p. 25. Vide Gol. ubi sup. p. 178. Maimon. præf. in Seder Zeraim, p. 57. Vide Smith, De Moribus et Instit. Turcar. Hyde, Ilist. Rel. Vet. Pers. p. 14.

P 58.