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personal and social virtues which are necessary to maintain the reputation of a prophet among his sectaries and friends. Of his last years, ambition was the ruling passion; and a politician will suspect, that he secretly smiled (the victorious impostor!) at the enthusiasm of his youth, and the credulity of his proselytes. ^156 A philosopher will observe, that their credulity and his success would tend more strongly to fortify the assurance of his divine mission, that his interest and religion were inseparably connected, and that his conscience would be soothed by the persuasion, that he alone was absolved by the Deity from the obligation of positive and moral laws. If he retained any vestige of his native innocence, the sins of Mahomet may be allowed as an evidence of his sincerity. In the support of truth, the arts of fraud and fiction may be deemed less criminal; and he would have started at the foulness of the means, had he not been satisfied of the importance and justice of the end. Even in a conqueror or a priest, I can surprise a word or action of unaffected humanity; and the decree of Mahomet, that, in the sale of captives, the mothers should never be separated from their children, may suspend, or moderate, the censure of the historian. ^157

[Footnote 154: The Christians, rashly enough, have assigned to Mahomet a tame pigeon, that seemed to descend from heaven and whisper in his ear. As this pretended miracle is urged by Grotius, (de Veritate Religionis Christianae,) his Arabic translator, the learned Pocock, inquired of him the names of his authors; and Grotius confessed, that it is unknown to the Mahometans themselves. Lest it should provoke their indignation and laughter, the pious lie is suppressed in the Arabic version; but it has maintained an edifying place in the numerous editions of the Latin text, (Pocock, Specimen, Hist. Arabum, p. 186, 187. Reland, de Religion. Moham. l. ii. c. 39, p. 259 - 262.)]

[Footnote 155: (Plato, in Apolog. Socrat. c. 19, p. 121, 122, edit. Fischer.) The familiar examples, which Socrates urges in his Dialogue with Theages, (Platon. Opera, tom. i. p. 128, 129, edit. Hen. Stephan.) are beyond the reach of human foresight; and the divine inspiration of the philosopher is clearly taught in the Memorabilia of Xenophon. The ideas of the most rational Platonists are expressed by Cicero, (de Divinat. i. 54,) and in the xivth and xvth Dissertations of Maximus of Tyre, (p. 153 - 172, edit. Davis.)]

[Footnote 156: In some passage of his voluminous writings, Voltaire compares the prophet, in his old age, to a fakir, "qui detache la chaine de son cou pour en donner sur les oreilles a ses confreres."]

[Footnote 157: Gagnier relates, with the same impartial pen, this humane law of the prophet, and the murders of Caab, and Sophian, which he prompted and approved, (Vie de Mahomet, tom. ii. p. 69, 97, 208.)]

Chapter L: Description Of Arabia And Its Inhabitants.

Part VII.

The good sense of Mahomet ^158 despised the pomp of royalty: the apostle of God submitted to the menial offices of the family: he kindled the fire, swept the floor, milked the ewes, and mended with his own hands his shoes and his woollen garment. Disdaining the penance and merit of a hermit, he observed, without effort or vanity, the abstemious diet of an Arab and a soldier. On solemn occasions he feasted his companions with rustic and hospitable plenty; but in his domestic life, many weeks would elapse without a tire being kindled on the hearth of the prophet. The interdiction of wine was confirmed by his example; his hunger was appeased with a sparing allowance of barley-bread: he delighted in the taste of milk and honey; but his ordinary food consisted of dates and water. Perfumes and women were the two sensual enjoyments which his nature required, and his religion did not forbid; and Mahomet affirmed, that the fervor of his devotion was increased by these innocent pleasures. The heat of the climate inflames the blood of the Arabs; and their libidinous complexion has been noticed by the writers of