ed and middle state between self-illusion and voluntary
fraud. Charity may believe that the original motives of Mahomet were
those of pure and genuine benevolence; but a human missionary is
incapable of cherishing the obstinate unbelievers who reject his claims,
despise his arguments, and persecute his life; he might forgive his
personal adversaries, he may lawfully hate the enemies of God; the stern
passions of pride and revenge were kindled in the bosom of Mahomet, and
he sighed, like the prophet of Nineveh, for the destruction of the
rebels whom he had condemned. The injustice of Mecca and the choice of
Medina transformed the citizen into a prince, the humble preacher into
the leader of armies; but his sword was consecrated by the example of
the saints, and the same God who afflicts a sinful world with pestilence
and earthquakes might inspire for their conversion or chastisement the
valor of his servants. In the exercise of political government, he was
compelled to abate of the stern rigor of fanaticism, to comply in some
measure with the prejudices and passions of his followers, and to employ
even the vices of mankind as the instruments of their salvation. The use
of fraud and perfidy, of cruelty and injustice, were often subservient
to the propagation of the faith; and Mahomet commanded or approved the
assassination of the Jews and idolaters who had escaped from the field
of battle. By the repetition of such acts the character of Mahomet must
have been gradually stained; and the influence of such pernicious habits
would be poorly compensated by the practice of the 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. 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
inseparately 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 crimi