The History of the Decline and Fall of the Roman Empire. Эдвард Гиббон

interest of his reputation. At the house of Zeid, his freedman and adopted son, he beheld, in a loose undress, the beauty of Zeineb, and burst forth into an ejaculation of devotion and desire. The servile or grateful freedman understood the hint, and yielded, without hesitation, to the love of his benefactor. But, as the filial relation had excited some doubt and scandal, the angel Gabriel descended from heaven to ratify the deed, to annual the adoption, and gently to reprove the apostle for distrusting the indulgence of his God. One of his wives, Hafsa, ^{Ref. 183} the daughter of Omar, surprised him on her own bed in the embraces of his Egyptian captive; she promised secrecy and forgiveness; he swore that he would renounce the possession of Mary. Both parties forgot their engagements; and Gabriel again descended with a chapter of the Koran, to absolve him from his oath, and to exhort him freely to enjoy his captives and concubines without listening to the clamours of his wives. In a solitary retreat of thirty days, he laboured, alone with Mary, to fulfil the commands of the angel. When his love and revenge were satiated, he summoned to his presence his eleven wives, reproached their disobedience and indiscretion, and threatened them with a sentence of divorce both in this world and in the next: a dreadful sentence, since those who had ascended the bed of the prophet were for ever excluded from the hope of a second marriage. Perhaps the incontinence of Mahomet may be palliated by the tradition of his natural or preternatural gifts: ^{Ref. 184} he united the manly virtue of thirty of the children of Adam; and the apostle might rival the thirteenth labour ^{Ref. 185} of the Grecian Hercules. ^{Ref. 186} A more serious and decent excuse may be drawn from his fidelity to Cadijah. During the twenty-four years of their marriage, her youthful husband abstained from the right of polygamy, and the pride or tenderness of the venerable matron was never insulted by the society of a rival. After her death he placed her in the rank of the four perfect women, with the sister of Moses, the mother of Jesus, and Fatima, the best beloved of his daughters. “Was she not old?” said Ayesha, with the insolence of a blooming beauty; “has not God given you a better in her place?” “No, by God,” said Mahomet, with an effusion of honest gratitude, “there never can be a better! she believed in me, when men despised me; she relieved my wants, when I was poor and persecuted by the world.” ^{Ref. 187}

      In the largest indulgence of polygamy, the founder of a religion and empire might aspire to multiply the chances of a numerous posterity and a lineal succession. The hopes of Mahomet were fatally disappointed. The virgin Ayesha, and his ten widows of mature age and approved fertility, were barren in his potent embraces. The four sons of Cadijah died in their infancy. Mary, his Egyptian concubine, was endeared to him by the birth of Ibrahim. At the end of fifteen months the prophet wept over his grave; but he sustained with firmness the raillery of his enemies, and checked the adulation or credulity of the Moslems, by the assurance that an eclipse of the sun was not occasioned by the death of the infant. Cadijah had likewise given him four daughters, who were married to the most faithful of his disciples; the three eldest died before their father; but Fatima, who possessed his confidence and love, became the wife of her cousin Ali and the mother of an illustrious progeny. The merit and misfortunes of Ali and his descendants will lead me to anticipate, in this place, the series of the Saracen caliphs, a title which describes the commanders of the faithful as the vicars and successors of the apostle of God. ^{Ref. 188}

      The birth, the alliance, the character of Ali, which exalted him above the rest of his countrymen, might justify his claim to the vacant throne of Arabia. The son of Abu Taleb was, in his own right, the chief of the family of Hashem, and the hereditary prince or guardian of the city and temple of Mecca. The light of prophecy was extinct; but the husband of Fatima might expect the inheritance and blessing of her father; the Arabs had sometimes been patient of a female reign; and the two grandsons of the prophet had often been fondled in his lap and shown in his pulpit, as the hope of his age and the chief of the youth of paradise. The first of the true believers might aspire to march before them in this world and in the next; and, if some were of a graver and more rigid cast, the zeal and virtue of Ali were never outstripped by any recent proselyte. He united the qualifications of a poet, a soldier, and a saint; his wisdom still breathes in a collection of moral and religious sayings; ^{Ref. 189} and every antagonist, in the combats of the tongue or of the sword, was subdued by his eloquence and valour. From the first hour of his mission to the last rites of his funeral, the apostle was never forsaken by a generous friend, whom he delighted to name his brother, his vicegerent, and the faithful Aaron of a second Moses. The son of Abu Taleb was afterwards reproached for neglecting to secure his interest by a solemn declaration of his right, which would have silenced all competition and sealed his succession by the decrees of heaven. But the unsuspecting hero confided in himself; the jealousy of empire, and perhaps the fear of opposition, might suspend the resolutions of Mahomet; and the bed of sickness was besieged by the artful Ayesha, the daughter of Abubeker and the enemy of Ali.

      The silence and death of the prophet restored the liberty of the people; and his companions convened an assembly to deliberate on the choice of his successor. The hereditary claim and lofty spirit of Ali were offensive to an aristocracy of elders, desirous of bestowing and resuming the sceptre by a free and frequent election; the Koreish could never be reconciled to the proud pre-eminence of the line of Hashem; the ancient discord of the tribes was rekindled; the fugitives of Mecca and the auxiliaries of Medina asserted their respective merits; and the rash proposal of choosing two independent caliphs would have crushed, in their infancy, the religion and empire of the Saracens. The tumult was appeased by the disinterested resolution of Omar, who, suddenly renouncing his own pretensions, stretched forth his hand, and declared himself the first subject of the mild and venerable Abubeker. The urgency of the moment and the acquiescence of the people might excuse this illegal and precipitate measure; but Omar himself confessed from the pulpit that, if any Musulman should hereafter presume to anticipate the suffrage of his brethren, both the elector and the elected would be worthy of death. ^{Ref. 190} After the simple inauguration of Abubeker, he was obeyed in Medina, Mecca, and the provinces of Arabia; the Hashemites alone declined the oath of fidelity; and their chief, in his own house, maintained, above six months, a sullen and independent reserve, without listening to the threats of Omar, who attempted to consume with fire the habitation of the daughter of the apostle. The death of Fatima and the decline of his party subdued the indignant spirit of Ali: he condescended to salute the commander of the faithful, accepted his excuse of the necessity of preventing their common enemies, and wisely rejected his courteous offer of abdicating the government of the Arabians. After a reign of two years, the aged caliph was summoned by the angel of death. In his testament, with the tacit approbation of the companions, he bequeathed the sceptre to the firm and intrepid virtue of Omar. “I have no occasion,” said the modest candidate, “for the place.” “But the place has occasion for you,” replied Abubeker; who expired with a fervent prayer that the God of Mahomet would ratify his choice and direct the Musulmans in the way of concord and obedience. The prayer was not ineffectual, since Ali himself, in a life of privacy and prayer, professed to revere the superior worth and dignity of his rival; who comforted him for the loss of empire by the most flattering marks of confidence and esteem. In the twelfth year of his reign, Omar received a mortal wound from the hand of an assassin; he rejected with equal impartiality the names of his son and of Ali, refused to load his conscience with the sins of his successor, and devolved on six of the most respectable companions the arduous task of electing a commander of the faithful. On this occasion Ali was again blamed by his friends ^{Ref. 191} for submitting his right to the judgment of men, for recognising their jurisdiction by accepting a place among the six electors. He might have obtained their suffrage, had he deigned to promise a strict and servile conformity, not only to the Koran and tradition, but likewise to the determinations of two seniors. ^{Ref. 192} With these limitations, Othman, the secretary of Mahomet, accepted the government; nor was it till after the third caliph, twenty-four years after the death of the prophet, that Ali was invested, by the popular choice, with the regal and sacerdotal office. The manners of the Arabians retained their primitive simplicity, and the son of Abu Taleb despised the pomp and vanity of this world. At the hour of prayer, he repaired to the mosch of Medina, clothed in a thin cotton gown, a coarse turban on his head, his slippers in one hand, and his bow in the other, instead of a walking staff. The companions of the prophet and the chiefs of the tribes saluted their new sovereign, and gave him their right hands as a sign of fealty and allegiance.

      The