sacrifice of sheep and camels, and the burial of their hair and nails in the consecrated ground. Each tribe either found or introduced in the Caaba their domestic worship; the temple was adorned, or defiled, with three hundred and sixty idols of men, eagles, lions, and antelopes; and most conspicuous was the statue of Hebal, of red agate, holding in his hand seven arrows, without heads or feathers, the instruments and symbols of profane divination. But this statue was a monument of Syrian arts: the devotion of the ruder ages was content with a pillar or a tablet; and the rocks of the desert were hewn into gods or altars, in imitation of the black stone* of Mecca, which is deeply tainted with the reproach of an idolatrous origin. From Japan to Peru, the use of sacrifice has universally prevailed; and the votary has expressed his gratitude or fear by destroying or consuming, in honour of the gods, the dearest and most precious of their gifts. The life of a mant is the most precious oblation to deprecate a public calamity; the altars of Phoenicia and Egypt, of Rome and Carthage, have been polluted with human gore; the cruel practice was long preserved among the Arabs; in the third century, a boy was annually sacrificed by the tribe of the Dumatians, and a royal captive was piously slaughtered by the prince of the Saracens, the ally and soldier of the emperor Justinian. §

c. 6, p. 13).

* In the second century, Maximus of Tyre attributes to the Arabs the worship of a stone-'Apáßio oéẞovoi pèv, ὅντινα δὲ οὐκ οἶδα, τὸ δὲ ἄγαλμα εἶδον· λίθος ἦν τετραγωνος, (Dissert. 8, tom. i. p. 142, edit. Reiske) and the reproach is furiously re-echoed by the Christians. (Clemens Alex. in Protreptico, p. 40. Arnobius contra Gentes, 1. 6, p. 246.) Yet these stones were no other than the ẞairvλa of Syria and Greece, so renowned in sacred and profane antiquity. (Euseb. Præp. Evangel. 1. 1, p. 37. Marsham, Canon. Chron. p. 54-56.) The two horrid subjects

of ̓Ανδροθυσία and Παιδοθυσία, are accurately discussed by the learned Sir John Marsham. (Canon. Chron. p. 76-78. 301-304.) Sanchoniatho derives the Phoenician sacrifices from the example of Chronus; but we are ignorant whether Chronus lived before or after Abraham, or indeed whether he lived at all.

† Κατ ̓ ἐτὸς ἕκαστον παῖδα ἔθυον, is the reproach of Porphyry ; but he likewise imputes to the Romans the same barbarous custom, which A.U.C. 657, had been finally abolished. Dumætha, Daumat al Gendal, is noticed by Ptolemy (Tabul. p. 37. Arabia, p. 9-29) and Abulfeda (p. 57), and may be found in D'Anville's maps, in the middesert between Chaibar and Tadmor.

§ Procopius (de Bell. Persico, 1. 1, c. 28), Evagrius (1. 6, c. 21), and

*

A parent who drags his son to the altar, exhibits the most painful and sublime effort of fanaticism: the deed, or the intention, was sanctified by the example of saints and heroes; and the father of Mahomet himself was devoted by a rash vow, and hardly ransomed for the equivalent of a hundred camels. In the time of ignorance, the Arabs, like the Jews and Egyptians, abstained from the taste of swine's flesh; they circumcised † their children at the age of puberty; the same customs, without the censure or the precept of the Koran, have been silently transmitted to their posterity and proselytes. It has been sagaciously conjectured, that the artful legislator indulged the stubborn preiudices of his countrymen. It is more simple to believe that he adhered to the habits and opinions of his youth, without foreseeing that a practice congenial to the climate of Mecca, might become useless or inconvenient on the banks of the Danube or the Volga.

Arabia was free: the adjacent kingdoms were shaken by the storms of conquest and tyranny, and the persecuted sects fled to the happy land where they might profess what they thought, and practise what they professed. The religions of the Sabians and Magians, of the Jews and Christians, were disseminated from the Persian Gulf to the Red Sea. In a remote period of antiquity, Sabianism was diffused over Asia by the science of the Chaldeans ‡ and the

Pocock (Specimen, p. 72. 86), attest the human sacrifices of the Arabs in the sixth century. The danger and escape of Abdallah is a tradition rather than a fact. (Gagnier, Vie de Mahomet, tom. i. p. 82-84.)

* Suillis carnibus abstinent, says Solinus (Polyhistor, c. 33), who copies Pliny (1. 8, c. 68), in the strange supposition that hogs cannot live in Arabia. The Egyptians were actuated by a natural and superstitious horror for that unclean beast. (Marsham, Canon. p. 205.) The old Arabians likewise practised, post coitum, the rite of ablution (Herodot. 1. 1, c. 80), which is sanctified by the Mahometan law. (Reland, p. 75, &c. Chardin, or rather the Mollah of Shaw Abbas, tom. iv. p. 71, &c.) [In the sultry climes of the East, the flesh of swine was found to be an unwholesome viand. The use of it was prohibited also in the temple of Comana. See note, ch. 17, vol. ii. p. 228.-ED.] The Mahometan doctors are not fond of the subject; yet they hold circumcision necessary to salvation, and even pretend that Mahomet was miraculously born without a foreskin. (Pocock, Specimen, p. 319, 320. Sale's Preliminary Discourse, p. 106, 107.) Diodorus Siculus (tom. i. 1. 2, p. 142–145) has cast on their religion the curious but superficial glance of a Greek,

arms of the Assyrians. From the observations of two thousand years, the priests and astronomers of Babylon* deduced the eternal laws of nature and Providence. They adored the seven gods or angels who directed the course of the seven planets, and shed their irresistible influence on the earth. The attributes of the seven planets, with the twelve signs of the zodiac, and the twenty-four constellations of the northern and southern hemisphere, were represented by images and talismans; the seven days of the week were dedicated to their respective deities; the Sabians prayed thrice each day; and the temple of the moon at Haran was the term of their pilgrimage. But the flexible genius of their faith was always ready either to teach or to learn; in the tradition of the creation, the deluge, and the patriarchs, they held a singular agreement with their Jewish captives; they appealed to the secret books of Adam, Seth, and Enoch; and a slight infusion of the gospel has transformed the last remnant of the Polytheists into the Christians of St. John, in the territory of Bassora. The altars of Babylon were overturned by the Magians; but the injuries of the Sabians were revenged by the sword of Alexander; Persia groaned above five hundred years under a foreign yoke; and the purest disciples of Zoroaster escaped from the contagion of idolatry, and breathed with their adversaries the freedom of the desert.§ Seven hundred 'Their astronomy would be far more valuable; they had looked through the telescope of reason, since they could doubt whether the sun were in the number of the planets or of the fixed stars.

* Simplicius (who quotes Porphyry) de Cælo, 1. 2, com. 46, p. 123, lin. 18, apud Marsham, Canon. Chron. p. 474, who doubts the fact, because it is adverse to his systems. The earliest date of the Chaldean observations is the year 2234 before Christ. After the conquest of Babylon by Alexander, they were communicated, at the request of Aristotle, to the astronomer Hipparchus. What a moment in the annals of science ! + Pocock (Specimen, p. 138-146), Hottinger (Hist. Oriental. p. 162-203), Hyde (de Religione Vet. Persarum, p. 124, 128, &c.), D'Herbelot (Sabi, p. 725, 726), and Sale (Preliminary Discourse, p. 14, 15), rather excite than gratify our curiosity; and the last of these writers confounds Sabianism with the primitive religion of the Arabs. D'Anville (l'Euphrate

et le Tigre, p. 130-147) will fix the position of these ambiguous Christians; Assemannus (Bibliot. Oriental. tom. iv. p. 607-614), may explain their tenets. But it is a slippery task to ascertain the creed of an ignorant people, afraid and ashamed to disclose their secret traditions. § The Magi were fixed in the province of

years before the death of Mahomet, the Jews were settled in Arabia; and a far greater multitude was expelled from the holy land in the wars of Titus and Hadrian. The industrious exiles aspired to liberty and power; they erected synagogues in the cities and castles in the wilderness, and their gentile converts were confounded with the children of Israel, whom they resembled in the outward mark of circumcision. The Christian missionaries were still more active and successful; the Catholics asserted their universal reign; the sects whom they oppressed successively retired beyond the limits of the Roman empire; the Marcionites and the Manichæans dispersed their fantastic opinions and apocryphal gospels; the churches of Yemen, and the princes of Hira and Gassan, were instructed in a purer creed by the Jacobite and Nestorian bishops. The liberty of choice was presented to the tribes; each Arab was free to elect or to compose his private religion; and the rude superstition of his house was mingled with the sublime theology of saints and philosophers. A fundamental article of faith was inculcated by the consent of the learned strangers; the existence of one supreme God, who is exalted above the powers of heaven and earth, but who has often revealed himself to mankind by the ministry of his angels and prophets, and whose grace or justice has interrupted, by seasonable miracles, the order of nature. The most rational of the Arabs acknowledged his power, though they neglected his worship;t and it was habit rather than conviction that still attached them to the relics of idolatry. The Jews and Christians were the people of the Book: the Bible was already translated into the Arabic language; and the volume of the

Bahrein (Gagnier, Vie de Mahomet, tom. iii. p. 114) and mingled with the old Arabians. (Pocock, Specimen, p. 146-150.)

* The state of the Jews and Christians in Arabia is described by Pocock from Sharestani, &c. (Specimen, p. 60. 134, &c.) Hottinger (Hist. Orient. p. 212-238), D'Herbelot (Bibliot. Orient. p. 474-476), Basnage (Hist. des Juifs, tom. vii. p. 185; tom. viii. p. 280), and Sale (Preliminary Discourse, p. 22, &c. 33, &c.

+ In their offerings, it was a maxim to defraud God for the profit of the idol, not a more potent, but a more irritable, patron. (Pocock, Specimen, p. 108, 109.) Our versions now extant, whether Jewish or Christian, appear more recent than the Koran; but the existence of a prior translation may be fairly inferred,—1. From

Old Testament was accepted by the concord of these implacable enemies. In the story of the Hebrew patriarchs, the Arabs were pleased to discover the fathers of their nation. They applauded the birth and promises of Ismael; revered the faith and virtue of Abraham; traced his pedigree and their own to the creation of the first man, and imbibed with equal credulity, the prodigies of the holy text, and the dreams and traditions of the Jewish rabbis.

The base and plebeian origin of Mahomet is an unskilful calumny of the Christians,* who exalt instead of degrading the merit of their adversary. His descent from Ismael was a national privilege or fable; but if the first steps of the pedigreet are dark and doubtful, he could produce many generations of pure and genuine nobility: he sprang from the tribe of Koreish and the family of Hashem, the most illustrious of the Arabs, the princes of Mecca, and the hereditary guardians of the Caaba. The grandfather of Mahomet was Abdol Motalleb, the son of Hashem, a wealthy

the perpetual practice of the synagogue, of expounding the Hebrew lesson by a paraphrase in the vulgar tongue of the country. 2. From the analogy of the Armenian, Persian, Ethiopic versions, expressly quoted by the fathers of the fifth century, who assert, that the Scriptures were translated into all the Barbaric languages. (Walton, Prolegomena ad Biblia Polyglot. p. 34. 93-97. Simon, Hist. Critique du V. et du N. Testament, tom. i. p. 180, 181. 282–286. 293. 305, 306; tom. iv. p. 206.) * In eo conveniunt omnes ut plebeio vilique genere ortum, &c. (Hottinger, Hist. Orient. p. 136.) Yet Theophanes, the most ancient of the Greeks, and the father of many a lie, confesses that Mahomet was of the race of Ismael, ir maç YEVIKWTáτηs ovλñs. (Chonograph. p. 277.) [Professor Smyth, in his Lectures on Modern History (p. 65), characterizes as "splendid and complete,” Gibbon's account of the Arabian legislator and prophet. historian," he says, "has descended on this magnificent subject in all the fulness of his strength;" and concludes by adding, that to read this chapter, after travelling through the same subject in other volumes, is "to turn from the sands and rocks of the wilderness to the happy land of fertility and freshness, where every landscape is luxuriance and every gale is odour."-ED.]

"The

+ Abulfeda (in Vit. Mohammed. c. 1, 2) and Gagnier (Vio de Mahomet, p. 25-97) describe the popular and approved genealogy of the prophet. At Mecca, I would not dispute its authenticity: at Lausanne, I will venture to observe, 1. That from Ismael to Mahomet, a period of two thousand five hundred years, they reckon thirty, instead of seventy-five generations. 2. That the modern Bedoweens are ignorant of their history and careless of their pedigree. (Voyage