a fabric of imposture as he pleased, and impose it upon his credulous followers. Such at any rate was the actual result. From this time forth a peculiar sacredness attached to the most trivial sayings and the most inconsiderable actions of the prophet in every thing that regarded his religion. They were reverently noted during his lifetime, and devoutly collected from traditional reports after his death, and at length brought together in those volumes of traditions, which compose the Sonnah, answering precisely to the oral law of the Jews. And as the Jewish Rabbins employ themselves in collating, digesting, and explaining their ancient traditions, by many of which they make the law of God of none effect, so also among the Mohammedan divines, there are those who devote themselves to the business of expounding the Sonnah, as containing the sum of their theology, both speculative and practical. It was not without reason, therefore, that the impostor was extremely anxious to have this marvellous recital cordially believed, or that he should have introduced the Most High in the Koran confirming the truth of his servant's asseverations. "By the star when it setteth, your companion Mohammed erreth not, nor is he led astray: neither doth he speak of his own will. It is no other than a revelation which hath been revealed unto him. The heart of Mohammed did not falsely represent that which he saw. Will ye therefore dispute with him concerning that which he saw ?"* * Koran, ch. ii. CHAPTER VIII. An Embassy sent to the Prophet from Medina-Enters into a League with them-Sends thither a Missionary-Another Deputation sent to proffer him an Asylum in that City-His Enemies renew their Persecutions--Determines to fly to Medina-Incidents on the way-Makes a Solemn Entry into the City-Apostate Christians supposed to have joined in tendering him the Invitation. THE fame of Mohammed had now extended beyond the walls of his native town. While he was opposed, scorned, and derided at Mecca, his reputation was growing, and his doctrines secretly spreading at Medina. This city, anciently known by the name of Yatreb, and lying at the northern extremity of the province of Hejaz, about seventy miles from Mecca, had been distinguished by the early introduction of letters, arts, and science; and its inhabitants, composed of pagan Arabs, heretical Christians, and Jews, were frequently designated as the people of the book. The two principal tribes which now had possession of the city were the Karejites and the Awsites, between whom a hereditary feud had long subsisted, and the disturbances occasioned by the rivalry of these two tribes were enhanced by the disputes of the religious factions, Jewish and Christian, which distracted all classes of citizens. It has been already observed that several of the inhabitants, in a pilgrimage to the Caaba, had been converted by the preaching of Mohammed, and that on their res turn they had not been slothful in the propagation of their new sentiments. That they were both sincere and successful disciples of the prophet may be inferred from the fact, that on this year, the twelfth of the mission, called the accepted year, twelve men came to Mecca, and took an oath of fidelity to Mohammed at Al Akaba, a hill on the north of that city. The amount of this oath was: "That they should renounce all idolatry; 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 every thing that was reasonable." When they had solemnly bound themselves to the conditions of the oath, Mohammed sent one of his disciples, named Masab Ebn Omair, to instruct these men fully in the principles and practices of the new religion. Masab's mission was eminently successful. Among the proselytes were Osaid Ebn Hodeira, a chief man of the city, and Saad Ebn Moadh, prince of the tribe of Aws; and scarce a house in the city but numbered one or more converts. If the terms may be allowed, the excitement was little short of a Mohammedan revival. The next year, the thirteenth of the mission, Masab returned to Mecca accompanied by seventy-three men and two women who had professed Islamism, besides several who were as yet unbelievers. The object of this deputation was to proffer to the apostle an asylum or any assist ance in their power, as they had learned that, from the strength and malice of his adversaries, he stood in special need of auxiliaries. It was in fact a political association which was proposed to be entered into, "in which we may perceive," says Gibbon, "the first vital spark of the empire of the Saracens." In this secret conference with the prophet, his kinsmen, and his disciples, vows of fealty and of mutual fidelity were pledged by the parties. The deputies from Medina promised, in the name of the city, that if he should be banished, they would "receive him as a confederate, obey him as a leader, and defend him to the last extremity, like their wives and children.” "But if you are recalled to your country," they asked, “will you not abandon your new allies?" "All things," replied Mohammed, "are now common between us; your blood is as my blood; your ruin as my ruin. We are bound to each other by the ties of honour and interest. I am your friend and the enemy of your foes." "But if we are killed in your service, what will be our reward ?" PARA DISE!" replied the confident apostle. This treaty was then ratified, and they separated, Mohammed having first chosen twelve out of their number, who were to have the same authority among them as the twelve apostles of Christ had among the disciples. Abu Sophyan succeeded Abu Taleb in the government of Mecca, in whom Mohammed found a mortal enemy to his family, his religion, and himself. No sooner was he called to the head of the state than he determined to exterminate the apostle and his new-fangled heresy. A council of the Koreish and their allies was called, and the death of the impostor decided upon. It was agreed that a man should be chosen out of each of the confederated tribes for the execution of the project, and that each man should have a blow at him with his sword in order to divide the guilt of the deed, and to baffle the vengeance of the Hashemites; as it was supposed that with their inferior strength they would not dare, in the face of this powerful union, to attempt to avenge their kinsman's blood. The prophet declared that the angel Gabriel had revealed to him the atrocious conspiracy, to which he thus alludes some time afterwards: "And call to mind, when the unbelievers plotted against thee that they might either detain thee in bonds, or put thee to death, or expel thee the city; and they plotted against thee; but God laid a plot against them; and God is the best layer of plots."* The heavenly minister, however, who disclosed the plot, pointed out no way of defeating it but by a speedy flight. Even this chance of safety had like to have been cut off through the vigilance of his enemies. He was indebted for his escape to the devoted zeal of Ali, who wrapped himself in the green mantle of the prophet, and lying down upon his bed deceived the assassins who had besieged the house of his friend. Mohammed, in the mean time, in company with his faithful friend * Koran, ch. viii. |