OUTLINES OF MAHOMETANISM.

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Most of the Docetes asserted that Jesus Christ was of a nature entirely divine; that a phantom, a mere form without substance, was crucified by the deluded Jews, and that the crucifixion and resurrection were deceptive mystical exhibitions at Jerusalem for the benefit of the human race.

The Carpocratians, Basilidians, and Valentinians, named after three Egyptian controversialists, contended that Jesus Christ was merely a wise and virtuous mortal, the son of Joseph and Mary, selected by God to reform and instruct mankind; but that a divine nature was imparted to him at the maturity of his age, and period of his baptism, by St. John. The former part of this creed, which is that of the Ebionites, has been revived, and is professed by some of the Unitarian Christians, a numerous and increasing sect of Protestants of the present day.

It is sufficient to glance at these dissensions, which we have not arranged in chronological order, but which convulsed the early Christian church, and continued to prevail at the era of Mahomet, to acquit him of any charge of conscious blasphemy in the opinions he inculcated concerning the nature and mission of our Saviour.

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CHAPTER IX.

Ridicule cast on Mahomet and his doctrines.-Demand for miracles.-Conduct of Abu Taleb.-Violence of the Koreishites.-Mahomet's daughter Rokaia, with her uncle Othman, and a number of disciples take refuge in Abyssinia.—Mahomet in the house of Orkham.—Hostility of Abu Jahl; his punishment.

THE greatest difficulty with which Mahomet had to contend at the outset of his prophetic career, was the ridicule of his opponents. Those who had known him from his infancy—who had seen him a boy about the streets of Mecca; and afterwards occupied in all the ordinary concerns of life, scoffed at his assumption of the apostolic character. They pointed with a sneer at him as he passed, exclaiming, "Behold the grandson of Abd al Motâlleb, who pretends to know what is going on in heaven!" Some who had witnessed his fits of mental excitement and ecstasy, considered him insane; others declared that he was possessed with a devil, and some charged him with sor cery and magic.

When he walked the streets he was subject to those jeers, and taunts, and insults which the vulgar are apt to vent upon

AMRU THE POET.

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men of eccentric conduct and unsettled mind. If he attempted to preach, his voice was drowned by discordant noises and ribald songs: nay, dirt was thrown upon him when he was praying in the Caaba.

Nor was it the vulgar and ignorant alone who thus insulted him. One of his most redoubtable assailants was a youth named Amru; and as he subsequently made a distinguished figure in Mahometan history, we would impress the circumstances of this, his first appearance, upon the mind of the reader. He was the son of a courtezan of Mecca; who seems to have rivalled in fascination the Phrynes and Aspasias of Greece, and to have numbered some of the noblest of the land among her lovers. When she gave birth to this child, she mentioned several of the tribe of Koreish who had equal claims to the paternity. The infant was declared to have most resemblance to Aass, the oldest of her admirers, whence, in addition to his name of Amru, he received the designation of Ibn al Aass, the son of Aass.

Nature had lavished her choicest gifts upon this natural child, as if to atone for the blemish of his birth. Though young, he was already one of the most popular poets of Arabia, and equally distinguished for the pungency of his satirical effusions and the captivating sweetness of his serious lays.

When Mahomet first announced his mission, this youth assailed him with lampoons and humorous madrigals; which, falling in with the poetic taste of the Arabs, were widely cir

culated, and proved greater impediments to the growth of Islamism than the bitterest persecution.

Those who were more serious in their opposition demanded of Mahomet supernatural proofs of what he asserted. "Moses and Jesus, and the rest of the prophets," said they, "wrought miracles to prove the divinity of their missions. If thou art indeed a prophet, greater than they, work the like miracles."

The reply of Mahomet may be gathered from his own words in the Koran. "What greater miracle could they have than the Koran itself: a book revealed by means of an unlettered man; so elevated in language, so incontrovertible in argument, that the united skill of men and devils could compose nothing comparable. What greater proof could there be that it came from none but God himself? The Koran itself is a miracle."

They demanded, however, more palpable evidence; miracles addressed to the senses; that he should cause the dumb to speak, the deaf to hear, the blind to see, the dead to rise; or that he should work changes in the face of nature; cause fountains to gush forth; change a sterile place into a garden, with palm-trees, and vines, and running streams; cause a palace of gold to rise, decked with jewels and precious stones; or ascend by a ladder into heaven in their presence. Or, if the Koran did indeed, as he affirmed, come down from heaven; that they might see it as it descended, or behold the angel who brought it; and then they would believe.

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Mahomet replied sometimes by arguments, sometimes by denunciations. He claimed to be nothing more than a man sent by God as an apostle. Had angels, said he, walked famil iarly on earth, an angel had assuredly been sent on this mission; but woful had been the case of those who, as in the present instance, doubted his word. They would not have been able, as with me, to argue, and dispute, and take time to be convinced; their perdition would have been instan

taneous. mission.

"God," added he, "needs no angel to enforce my

He is a sufficient witness between you and me. Those whom he shall dispose to be convinced, will truly believe; those whom he shall permit to remain in error, will find none to help their unbelief. On the day of resurrection they will appear blind, and deaf, and dumb, and grovelling on their faces. Their abode will be in the eternal flames of Jehennam.

Such will be the reward of their unbelief.

"You insist on miracles. God gave to Moses the working miracles.

What was the consequence?

power

of

Pharaoh

disregarded his miracles, accused him of sorcery, and sought

to drive him and his people from the land; but Pharaoh was drowned, and with him all his host. Would ye tempt God to miracles, and risk the punishment of Pharaoh ?"

It is recorded by Al Maalem, an Arabian writer, that some of Mahomet's disciples at one time joined with the multitude in this cry for miracles, and besought him to prove, at once, the divinity of his mission, by turning the hill of Safa into