seasons, that when the moon was in such or such a mansion or house, or at the rising and setting of such and such a star, it should rain or be windy, hot or cold". The old Arabians therefore seem to have made no farther progress in astronomy, which science they afterwards cultivated with so much success and applause, than to observe the influence of the stars on the weather, and to give them names; and this it was obvious for them to do, by reason of their pastoral way of life, lying night and day in the open plains. The names they imposed on the stars, generally alluded to cattle and flocks; and they were so nice in distinguishing them, that no language has so many names of stars and asterisms as the Arabic: for, though they have since borrowed the names of several constellations from the Greeks, yet the far greater part are of their own growth, and much more ancient, particularly those of the more conspicuous stars dispersed in several constellations, and those of the lesser constellations which are contained within the greater, and were not observed or named by the Greeks. Thus have I given the most succinct account, I have been able, of the state of the ancient Arabians before Mohammed, or, to use their expression, in the time of ignorance, I shall now proceed briefly to consider the state of religion in the east; and of the two great empires which divided that part of the world between them, at the time of Mohammed's setting up for a prophet, and what were the conducive circumstances and accidents that favoured his success. V. Poc. Spec. p. 163, &c. • V. Hyde ubi sup. p. 4. SECTION II. Of the State of Christianity, particularly of the Eastern Churches, and of Judaism, at the Time of Mohammed's appearance: and of the methods taken by him for the establishing his Religion, and the circumstances which concurred thereto. If we look into the ecclesiastical historians even from the third century, we shall find the Christian world to have then had a very different aspect from what some authors have represented; and so far from being endued with active graces, zeal, and devotion, and established within itself with purity of doctrine, union and firm profession of the faith", that, on the contrary, what by the ambition of the clergy, and what by drawing the abstrusest niceties into controversy, and dividing and subdividing about them into endless schisms and contentions, they had so destroyed that peace, love, and charity from among them, which the gospel was given to promote; and, instead thereof, continually provoked each other to that malice, rancour, and every evil work; that they had lost the whole substance of their religion, while they thus eagerly contended for their own imaginations concerning it; and, in a manner, quite drove Christianity out of the world, by those very controversies in which they disputed with each other about it. In these dark ages it was, that most of those superstitions and corruptions we now justly abhor in the church of Rome, were not only broached, but established; which gave great advantages to the propagation of Mohammedism. The worship of saints and images, in particular, was then arrived at such a scandalous P Ricaut's State of the Ottoman empire, p. 187. to his life of Mahomet. Prideaux's pref. pitch that it even surpassed whatever is now practised among the Romanists". After the Nicene council, the eastern church was engaged in perpetual controversies, and torn to pieces by the disputes of the Arians, Sabellians, Nestorians, and Eutychians: the heresies of the two last of which have been shewn to have consisted more in the words and form of expression, than in the doctrines themselves'; and were rather the pretences, than real motives, of those frequent councils, to and from which the contentious prelates were continually riding post, that they might bring every thing to their own will and pleasure'. And, to support themselves by dependants and bribery, the clergy in any credit at court undertook the protection of some officer in the army, under the colour of which, justice was publicly sold, and all corruption encouraged. In the western church, Damasus and Ursicinus carried their contests at Rome for the episcopal seat so high, that they came to open violence and murder, which Viventius the governor not being able to suppress, he retired into the country, and left them to themselves, till Damasus prevailed. It is said that on this occasion, in the church of Sicininus, there were no less than 137 found killed in one day. And no wonder they were so fond of these seats, when they became by that means enriched by the presents of matrons, and went abroad in their chariots and sedans in great state, feasting sumptuously, even beyond the luxury of princes, quite contrary to the way of living of the country prelates, who alone seemed to have some temperance and modesty left". These dissensions were greatly owing to the emperors, and particularly to Constantius, who, confounding the pure and simple Christian religion with anile r V. La vie de Mahomed, par Boulainvilliers, p. 219, &c. s V. Simon Hist. Crit. de la creance, &c. des nations du Levant. Ammian. Marcellin. 1. 21. V. etiam Euseb. Hist. Eccles. 1. 8. c. 1. Sozom. 1. 1. c. 14, &c. Hilar. & Sulpic. Sever. in Hist. Sacr. p. 112, &c. u Ammian. Marcellin. lib, 27. superstitions, and perplexing it with intricate questions, instead of reconciling different opinions, excited many disputes, which he fomented as they proceeded with infinite altercations". This grew worse in the time of Justinian, who, not to be behind the bishops of the fifth and sixth centuries in zeal, thought it no crime to condemn to death a man of a different persuasion from his own*. This corruption of doctrine and morals in the princes and clergy, was necessarily followed by a general depravity of the people; those of all conditions making it their sole business to get money by any means, and then to squander it away, when they had got it, in luxury and debauchery2. But, to be more particular as to the nation we are now writing of. Arabia was of old famous for heresies; which might be in some measure attributed to the liberty and independency of the tribes. Some of the Christians of that nation believed the soul died with the body, and was to be raised again with it at the last day; these Origen is said to have convinced. Among the Arabs it was that the heresies of Ebion, Beryllus, and the Nazaræans, and also that of the Collyridians, were broached, or at least propagated: the latter introduced the Virgin Mary for God, or worshipped her as such, offering her a sort of twisted cake called collyris, whence the sect had its name. This notion of the divinity of the Virgin Mary was also believed by some at the council of Nice, who said there were two gods besides the Father, viz. Christ and the Virgin Mary, and were thence named Mariamites'. Öthers imagined her to be exempt from humanity, and deified; which goes * Ammian. Marcellin. lib. 21. * Procop. in Anecd. p. 60. y See an instance of the wickedness of the Christian army even when they were under the terror of the Saracens, in Ockley's Hist. of the Sarac. V. I. p. 239. V. Boulainvill. Vie de Mahom, ubi sup. a V. Sozomen. Hist. Eccles. 1.1. c. 16, 17. Sulpic. Sever. ubi supra. C Idem, ibid. c. 37. 1. 6. c. 33. Hær. 40. * Idem. ibid. 1. 3, Hæres. 75, 79. b Euseb. Hist. Eccles. Epiphan. de Hæresi. 1. 1. but little beyond the Popish superstition in calling her the complement of the Trinity, as if it were imperfect without her. This foolish imagination is justly condemned in the Korân as idolatrous, and gave a handle to Mohammed to attack the Trinity itself. Other sects there were of many denominations within the borders of Arabia, which took refuge there from the proscriptions of the imperial edicts; several of whose notions Mohammed incorporated with his religion, as may be observed hereafter. Though the Jews were an inconsiderable and despised people in other parts of the world, yet in Arabia, whither many of them fled from the destruction of Jerusalem, they grew very powerful, several tribes and princes embracing their religion; which made Mohammed at first shew great regard to them, adopting many of their opinions, doctrines, and customs; thereby to draw them, if possible, into his interest. But that people, agreeably to their wonted obstinacy, were so far from being his proselytes, that they were some of the bitterest enemies he had, waging continual war with him, so that their reduction cost him infinite trouble and danger, and at last his life. This aversion of theirs created, at length, as great a one in him to them, so that he used them, for the latter part of his life, much worse than he did the Christians, and frequently exclaims against them in his Korân: his followers to this day observe the same difference between them and the Christians, treating the former as the most abject and contemptible people on earth. It has been observed by a great politician", that it is impossible a person should make himself a prince, and found a state, without opportunities. If the distracted state of religion favoured the designs of Mohammed on that side, the weakness of the Roman and Persian monarchies might flatter him with no less hopes in any attempt on those once formidable em 8 Chap. 5. h Machiavelli, Princ. c. 6. p. 19. |