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wards Jerusalem. The odium theologicum has often been found to augment as the parties approached each other. Arabs and Jews had many things in religion in common; perhaps, this will account for their mutual intolerance. The one people were obstinate, the other unflinching in their demands. Mahomet frequently took occasion to speak of the Jews in the most severe and contemptuous manner in the Koran, and to accuse them of crimes, such as, with all their wickedness, they were never accused of by Jesus and his apostles. They were charged with having corrupted the oracles of truth committed to them, by altering some passages, and expunging or stifling others; charges but illconceived to conceal the deep rooted hatred with which, on other accounts the prophet regarded them. considerable number of that people, denominated the tribe of Kainoka, dwelt at Medina, and carried on trade there, under protection of the authorities of the city; an accidental tumult arose, in which they were conspicuous, and Mahomet seized the occasion it offered to demand their unconditional submission to his religion, or to contend with him in battle. "Alas!" they replied, "we are ignorant of the use of arms, but we persevere in the faith and worship of our fathers, why wilt thou reduce us to the necessity of a just defence." For several days the city was disturbed by the unequal conflict, till at length, the importunity of certain friends of the prophet obtained for the Jews the very doubtful benefit of escaping without arms or treasure, to implore refuge on the confines of Syria. Another family, or tribe, possessing a castle about three miles from Mecca, were also

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attacked, but their bravery obtained for them an honourable capitulation, and they were permitted to march forth with all the honours of war. Others were less fortunate. As soon as Mahomet was relieved from his apprehensions on account of the war of the ditch, having ascertained that many Jews joined with his adversaries, he marched without putting his armour aside, even for a brief repose, against the family of Khoraida, a race who had become especially obnoxious to his wrath, with the determination to extirpate them at once. The intercessions of friends were in vain; their own submission to the clemency of the prophet was equally unavailing. They appealed to the judgment of a venerable elder, but he pronounced the sentence of death upon them; and says Gibbon, seven hundred Jews were dragged to the market-place of the city; they descended alive into the grave prepared for their execution and burial, and the prophet beheld, with an inflexible eye, the slaughter of his helpless enemies. Their sheep and camels were inherited by the Mussulmans; three hundred cuirasses, five hundred pikes, a thousand lances, composed the most useful portion of the spoil."

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The prophet's successful troops were next directed against the city of Khaibar, where a considerable number of the people who had become victims of his especial hatred dwelt. It was a strong place, and was likely to stand out successfully against all his efforts to reduce it. At length Mahomet revived the spirits of his weary and discouraged men, and by the commendations he bestowed upon the impetuous Ali, who is said to have performed at this place prodigies of valour, he aroused

their courage and emulation. The castles of the place, and soon afterwards, the town itself, were reduced; torture was employed to obtain a confession that might lead to the detection of concealed treasure, and when at length Mahomet could gain nothing more from the unfortunate inhabitants, they obtained from him a precarious toleration, and the opportunity of following their respective occupations, on condition of paying a heavy tribute to enrich his treasury.

It must not be supposed that these wars were all undertaken from religious considerations alone. In part undoubtedly they were, but there were other passions in the mind of Mahomet, inducing them. Among these, it has already appeared that revenge was by no means inconsiderable in its influence. He and his followers, moreover, were needy, and in each of these instances, a considerable booty might be anticipated as the reward of their exertions. They were little more, in fact, than marauding expeditions, undertaken without scruple, and conducted without pity. The habits of the people, and the grudge owed by the prophet to his ancient adversaries, united to render his deeds honourable, at least to Arab minds; and probably, he was anxious to inure his followers to toil, to establish their confidence of success, and to sharpen their appetite for spoil, ere he engaged them in more important conflicts. It were too much for even Mahomet's romantic enthusiasm to suppose that he anticipated for his doctrine the extensive influence and the lasting hold which it has acquired; but, unquestionably, he did begin to harbour the thought of a dominion far wider than that which belonged to him as the successful pro

phet of Medina: Mecca must also submit. Arabia, and the neighbouring provinces must acknowledge his sovereignty.

CHAPTER VIII.

The Koran.-Its style.-Coincidences with the sacred writings.-Design.-Fundamental doctrines.-The unity and providence of God.-The mission of Mahomet.-Angels.-The devil.-Genii.-The inspired writings of the Old and New Testaments.-The_resurrection and final judgment.-Predestination or fate.-Prayer.-Alms.-Fasting.-Pilgrimage.-Minor precepts.-Reflections.

SOME idea may be formed of the Koran as a system of religion from extracts already copied, but it will be expedient to give a more detailed and connected view of its leading contents.

It may be proper at the outset to remark, that the language in which it is written is the purest Arabic, that of the tribe from which Mahomet sprung. It resembled the Hebrew in many respects, and is accounted by competent judges the richest, and most energetic, and copious language in the world, the classical language of India, Sanscrit, only excepted. The Koran is mostly written in prose, interspersed with occasional poetry and rhyme. As to manner, it is exceedingly unconnected and desultory, which may have been partly the effect of design, and partly that of the difference of time and circumstances under which its several parts were composed. The Arabic fable concerning it is, that the original existed entire in a volume in some part of the heavenly world. Its place at first was near the throne of the Most High,

from whence it was removed to the lowest heaven for the purpose of being revealed by Gabriel to Mahomet as occasion required; the prophet having the consolation of seeing it once every year entire, bound in silk and adorned with gold and precious stones, except in the last year of his life, when he saw it twice. It bears abundant marks of its author's acquaintance with both the Jewish and Christian scriptures, the facts and doctrines of which, intermingled with rabbinical fables, and with the superstitions common among Jewish and oriental professors of the faith of Christ of the fifth and sixth centuries, are constantly referred to. Some assert that in framing his book Mahomet was aided by Abdia ben Salen, a Jew, and by the Christian monk whose name has already been mentioned, Sergius or Bahira, as he is called in the western and eastern churches respectively. Professor Lee traces in it many coincidences with the writings of Ephrem, a Syrian, who lived in the fourth century, and was greatly esteemed on account of the sanctity of his conversation and manners, and the many excellent writings in which he contended for various points of Christian doctrine, explained the scriptures, and unfolded the duties and obligations of Christians. His works were publicly read in their assemblies in Syria. It is probable, therefore, that Mahomet had access to them during the journeys to that country which he was accustomed to make in early life. However this may be, it is beyond doubt that the Koran owes every thing to scripture, except its spirit, its manifest contradictions, its puerile follies, and its superstition. The reader will observe, as this

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