nation; the messengers of the Koreish pursued the Musulman exiles in the heart of Africa: they besieged the prophet and his most faithful followers, intercepted their water, and inflamed their mutual animosity by the retaliation of injuries and insults. . . . His imprisonment might provoke the despair of his enthusiasm; and the exile of an eloquent and popular fanatic would diffuse the mischief through the provinces of Arabia. His death was resolved; and they agreed that a sword from each tribe should be buried in his heart, to divide the guilt of his blood, and baffle the vengeance of the Hashemites. An angel or a spy revealed their conspiracy; and flight was the only resource of Mahomet. At the dead of night, accompanied by his friend Abubeker, he silently escaped from his house: the assassins watched at the door; but they were deceived by the figure of Ali, who reposed on the bed, and was covered with the green vestment of the apostle. The Koreish respected the piety of the heroic youth; but some verses of Ali, which are still extant, exhibit an interesting picture of his anxiety, his tenderness, and his religious confidence. Three days Mahomet and his companion were concealed in the cave of Thor, at the distance of a league from Mecca; and in the close of each evening, they received, from the son and daughter of Abubeker, a secret supply of intelligence and food. The diligence of the Koreish explored every haunt in the neighbourhood of the city they arrived at the entrance of the cavern; but the providential deceit of a spider's web and a pigeon's nest is supposed to convince them that the place was solitary and inviolate. 'We are only two,' said the trembling Abubeker. 'There is a third,' replied the prophet; 'it is God himself.' No sooner was the pursuit abated, than the two fugitives issued from the rock, and mounted their camels: on the road to Medina, they were overtaken by the emissaries of

:

the Koreish; they redeemed themselves with prayers and promises from their hands. In this eventful moment, the lance of an Arab might have changed the history of the world. The flight of the prophet from Mecca to Medina has fixed the memorable æra of the Hegira, which, at the end of twelve centuries, still discriminates the lunar years of the Mahometan nations.

The religion of the Koran might have perished in its cradle, had not Medina embraced with faith and reverence the holy outcasts of Mecca. . . .

From his establishment at Medina, Mahomet assumed the exercise of the regal and sacerdotal office; and it was impious to appeal from a judge whose decrees were inspired by the divine wisdom. A small portion of ground, the patrimony of two orphans, was acquired by gift or purchase; on that chosen spot, he built an house and a mosch more venerable in their rude simplicity than the palaces and temples of the Assyrian caliphs. His seal of gold, or silver, was inscribed with the apostolic title; when he prayed and preached in the weekly assembly, he leaned against the trunk of a palm-tree; and it was long before he indulged himself in the use of a chair or pulpit of rough timber. After a reign of six years, fifteen hundred Moslems, in arms and in the field, renewed their oath of allegiance; and their chief repeated the assurance of protection till the death of the last member, or the final dissolution of the party. . . .

Till the age of sixty-three years, the strength of Mahomet was equal to the temporal and spiritual fatigues of his mission. ... During four years, the health of the prophet declined; his infirmities increased; but his mortal disease was a fever of fourteen days, which deprived him by intervals of the use of reason. As soon as he was conscious of his danger, he edified his brethren by the humility of his virtue

or penitence. If there be any man,' said the apostle from the pulpit, whom I have unjustly scourged, I submit my own back to the lash of retaliation. Have I aspersed the reputation of a Musulman? let him proclaim my faults in the face of the congregation. Has any one been despoiled of his goods? the little that I possess shall compensate the principal and the interest of the debt.' 'Yes,' replied a voice from the crowd, 'I am entitled to three drams of silver.' Mahomet heard the complaint, satisfied the demand, and thanked his creditor for accusing him in this world rather than at the day of judgment. He beheld with temperate firmness the approach of death; enfranchised his slaves (seventeen men, as they are named, and eleven women); minutely directed the order of his funeral, and moderated the lamentations of his weeping friends, on whom he bestowed the benediction of peace. Till the third day before his death, he regularly performed the function of public prayer. If the slightest credit may be afforded to the traditions of his wives and companions, he maintained, in the bosom of his family, and to the last moments of his life, the dignity of an apostle, and the faith of an enthusiast; described the visits of Gabriel, who bade an everlasting farewell to the earth, and expressed his lively confidence, not only of the mercy, but of the favour, of the Supreme Being. In a familiar discourse he had mentioned his special prerogative, that the angel of death was not allowed to take his soul till he had respectfully asked the permission of the prophet. The request was granted; and Mahomet immediately fell into the agony of his dissolution: his head was reclined on the lap of Ayesha, the best beloved of all his wives; he fainted with the violence of pain; recovering his spirits, he raised his eyes towards the roof of the house, and, with a steady look, though a faltering voice, uttered the last

...

...

broken, though articulate, words: 'O God! ...... pardon
my sins.
. . Yes, . . . . . I come, . . . . among my fellow-
citizens on high;' and thus peaceably expired on a carpet
spread upon the floor. An expedition for the conquest of
Syria was stopped by this mournful event: the army halted
at the gates of Medina; the chiefs were assembled round
their dying master. The city, more especially the house,
of the prophet, was a scene of clamorous sorrow or silent
despair: fanaticism alone could suggest a ray of hope and
consolation. 'How can he be dead, our witness, our inter-
cessor, our mediator, with God? By God he is not dead:
like Moses and Jesus he is wrapt in a holy trance, and
speedily will he return to his faithful people.' The evidence
of sense was disregarded; and Omar, unsheathing his cimeter,
threatened to strike off the heads of the infidels, who should
dare to affirm that the prophet was no more. The tumult
was appeased by the weight and moderation of Abubeker.
'Is it Mahomet,' said he to Omar and the multitude, 'or the
God of Mahomet, whom you worship? The God of Ma-
homet liveth for ever; but the apostle was a mortal like
ourselves, and according to his own prediction, he has ex-
perienced the common fate of mortality.' He was piously
interred by the hands of his nearest kinsman, on the same
spot on which he expired: Medina has been sanctified by
the death and burial of Mahomet; and the innumerable
pilgrims of Mecca often turn aside from the way, to bow, in
voluntary devotion, before the simple tomb of the prophet.-
History of the Decline and Fall of the Roman Empire.

5. The Rise, Progress, and Completion of
the great Work.

My temper is not very susceptible of enthusiasm, and the enthusiasm which I do not feel, I have ever scorned to affect.

But, at the distance of twenty-five years, I can neither forget nor express the strong emotions which agitated my mind as I first approached and entered the Eternal City. After a sleepless night, I trod, with a lofty step, the ruins of the Forum; each memorable spot where Romulus stood, or Tully spoke, or Cæsar fell, was at once present to my eye; and several days of intoxication were lost or enjoyed before I could descend to a cool and minute investigation. . . .

...

It was at Rome, on the 15th of October, 1764, as I sat musing amidst the ruins of the Capitol, while the bare-footed friars were singing vespers in the Temple of Jupiter, that the idea of writing the decline and fall of the city first started to my mind. But my original plan was circumscribed to the decay of the city rather than of the empire: and, though my reading and reflections began to point towards that object, some years elapsed, and several avocations intervened, before I was seriously engaged in the execution of that laborious work. . . .

In 1768, I began gradually to advance from the wish to the hope, from the hope to the design, from the design to the execution, of my historical work, of whose limits and extent I had yet a very inadequate notion. The Classics, as low as Tacitus, the younger Pliny, and Juvenal, were my old and familiar companions. I insensibly plunged into the ocean of the Augustan history; and in the descending series I investigated, with my pen almost always in my hand, the original records, both Greek and Latin, from Dion Cassius to Ammianus Marcellinus, from the reign of Trajan to the last age of the Western Cæsars. The subsidiary rays of medals, and inscriptions of geography and chronology, were thrown on their proper objects; and I applied the collections of Tillemont, whose inimitable accuracy almost assumes the character of genius, to fix and arrange within my reach