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moderation of Abu Taleb eluded the violence of religious faction; the most helpless or timid of the disciples retired to Æthiopia, and the prophet withdrew himself to various places of strength in the town and country. As he was still supported by his family, the rest of the tribe of Koreish engaged themselves to renounce all intercourse with the children of Hashem, neither to buy nor sell, neither to marry nor to give in marriage, but to pursue them with implacable enmity, till they should deliver the person of Mahomet to the justice of the gods. The decree was suspended in the Caaba before the eyes of the nation; the messengers of the Koreish pursued the Musulman exiles in the heart of Africa: they besieged the prophet and his most faithful followers, intercepted their water, and inflamed their mutual animosity by the retaliation of injuries and insults. A doubtful truce restored the appearances of concord; till the death of Abu Taleb abandoned Mahomet to the power of his enemies, at the moment when he was deprived of his domestic comforts by the loss of his faithful and generous Cadijah.

"Abu Sophian, the chief of the branch of Ommiyah, succeeded to the principality of the republic of Mecca. A zealous votary of the idols, a mortal foe of the line of Hashem, he convened an assembly of the Koreishites and their allies, to decide the fate of the apostle. His imprisonment might provoke the despair of his enthusiasm ; and the exile of an eloquent and popular fanatic would diffuse the mischief through the provinces of Arabia. His death was resolved; and they agreed that a sword from each tribe should be buried in his heart, to divide the guilt of his blood and baffle the vengeance of the Hashemites. An angel or a spy revealed their conspiracy, and flight was the only resource of Mahomet. At the dead of night, accompanied by his friend Abubeker, he silently escaped from his house: the assassins watched at the door, but they were deceived by the figure of Ali, who reposed on the bed, and was covered with the green vestment of the apostle. The Koreish re

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spected the piety of the heroic youth; but some verses of Ali which are still extant, exhibit an interesting picture of his anxiety, his tenderness, and his religious confidence. Three days Mahomet and his companion were concealed in the cave of Thor, at the distance of a league from Mecca; and in the close of each evening, they received from the son and daughter of Abubeker a secret supply of intelligence and food. The diligence of the Koreish explored every haunt in the neighbourhood of the city; they arrived at the entrance of the cavern, but the providential deceit of a spider's web and a pigeon's nest is supposed to convince them that the place was solitary and inviolate. 'We are only two,' said the trembling Abubeker.' There is a third,' replied the prophet, it is God himself.'

"No sooner was the pursuit abated, than the two fugitives issued from the rock, and mounted their camels; on the road to Medina they were overtaken by the emissaries of the Koreish; they redeemed themselves with prayers and promises from their hands; in this eventful moment, the lance of an Arab might have changed the history of the world."-GIBBON.

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"MEDINA, or the city known under the name of Yathreb, before it was sanctified by the throne of the Prophet, was divided between the tribes of the Charegites and the Awsites, whose hereditary feud was rekindled by the slightest provocations: two colonies of Jews, who boasted a sacerdotal race, were their humble allies, and without converting the Arabs, they introduced the taste of science and religion, which distinguished Medina as the City of the Book. Some of her noblest citizens, in a pilgrimage to the Caaba, were converted by the preaching of Mahomet; on their return they diffused the belief of God and his Prophet, and the new alliance was ratified by their deputies in two secret and nocturnal interviews

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on a hill in the suburbs of Mecca. In the | first, ten Charegites and two Awsites united in faith and love, protested in the name of their wives, their children, and their absent brethren, that they would for ever profess the creed and observe the precepts of the Koran. The second was a political association, the first vital spark of the empire of the Saracens. Seventy-three men and two women of Medina held a solemn conference with Mahomet, his kinsmen, and his disciples; and pledged themselves to each other by a mutual oath of fidelity. They promised in the name of the city, that if he should be banished, they would receive him as a confederate, obey him as a leader, and defend him to the last extremity, like their wives and children. 'But if you are recalled by your country,' they asked with a flattering anxiety,' will you not abandon your new allies ?' 'All things,' replied Mahomet with a smile, are now common between us; your blood is as my blood, your ruin as my ruin. We are bound to each other by the ties of honour and interest. I am your friend, and the enemy of your foes.' 'But if we are killed in your service, what,' exclaimed the deputies of Medina, ‘will be our reward?' 'PARADISE,' replied the Prophet. 'Stretch forth thy hand.' He stretched it forth, and they reiterated the oath of allegiance and fidelity. Their treaty was ratified by the people, who unanimously embraced the profession of Islam; they rejoiced in the exile of the Apostle, but they trembled for his safety, and impatiently expected his arrival. After a perilous and rapid journey along the sea-coast, he halted at Koba, two miles from the city, and made his public entry into Medina, sixteen days after his flight from Mecca. Five hundred of the citizens advanced to meet him: he was hailed with acclamations of loyalty and devotion. Mahomet was mounted on a she camel, an umbrella shaded his head, and a turban was unfurled before him to supply the deficiency of a standard. His bravest disciples, who had been scattered by the storm, assembled round his person; and the

equal, though various merit of the Moslems was distinguished by the names of Mohagerians and Ansars, the fugitives of Mecca and the auxiliaries of Medina. To eradicate the seeds of jealousy Mahomet judiciously coupled his principal followers with the rights and obligations of brethren, and when Ali found himself without a peer, the prophet tenderly declared that he would be the companion and brother of the noble youth. The expedient was crowned with success; the holy fraternity was respected in peace and war; and the two parties vied with each other in a generous emulation of courage and fidelity. Once only the concord was slightly ruffled by an accidental quarrel; a patriot of Medina arraigned the insolence of the strangers, but the hint of their expulsion was heard with abhorrence, and his own son most eagerly offered to lay at the Apostle's feet the head of his father." -GIBBON.

Nile.

"LE Nil-tantot fleuve tranquille, il suit lentement le cours que la nature et l'art lui ont tracé; tantot torrent impétueux, rougi des sables de l'Ethiopie, il se gonfle, franchit ses bords, domine sur les campagnes, et couvre de ses flots un espace de deux cents lieues."-SAVARY.

Lotus.1

"LE Lotus est une nymphée particulière à l'Egypte, qui croît dans les ruisseaux et au bord des lacs. Il y en a de deux espèces, l'une à fleur blanche, et l'autre à fleur bleuâtre. Le calice du lotus s'épanouit comme celui d'une large tulippe, et répand une odeur suave, approchante de celle du lis. La première espèce produit une racine ronde, semblable à une pomme de terre.

The reader is referred to R. DUPPA's Illustrations of the Lotus of the Ancients, and Tamara of India.-J. W. W.

Les habitans des bords du lac Menzale s'en nourrissent. Les ruisseaux des environs de Damiette sont couverts de cette fleur majestueuse, qui s'élève d'environ deux pieds au-dessus des eaux. Le lotus ne se trouve point sur les grands canaux du Nil, mais dans les ruisseaux qui traversent l'intérieur des terres."-Ibid.

Palm.

"LE superbe dattier dont la tête flexible se penche mollement comme celle d'une belle qui s'endort, est couronné de ses grappes pendantes."-Dafard el Hadad. SA

VARY.

Sycamore Fig-tree of Egypt.2 "LE sycomore d'Egypte produit une figue qui croit sur le tronc de l'arbre, et non à l'extrémité des rameaux. On la mange, mais elle est un peu sèche. Cet arbre devient fort gros et très touffu. Rarement il s'élève droit. Ordinairement il se courbe et devient tortueux. Ses branches s'étendant horizontalement et fort loin donnent un bel ombrage. Sa feuille est découpée, et son bois imprégné d'un suc amer n'est point sujet à la piqûre des insectes. Le sycomore vit plusieurs siècles."-Savary.

He speaks of it as growing with palm trees on the sides of the Nile.

Delta Scenery.

"UNE surface immense, sans montagne, sans colline, coupée de canaux innombrables et couverte de moissons; des sycomores touffus dont le bois indestructible protège la cabane de terre où le laboureur se retire l'hiver, car l'été il dort sous l'ombrage; des dattiers rassemblés en forêt, ou épars dans la plaine, couronnés au sommet de grappes énormes dont le fruit offre un aliment sucré

2 See KITTO's Cyclopædia of Biblical Literature, in v. Shikmoth.—J. W. W.

et salutaire; des cassiers, dont les branches flexibles se parent de fleurs jaunes, et portent une silique connue dans la médecine; des orangers, des citronniers que le ciseau n'a point mutilés, et qui étendant leurs rameaux parfumés forment des voûtes impénétrable aux rayons du soleil: voilà les principaux arbres que l'on rencontre dans le Delta. L'hiver ne les dépouille point de leurs feuilles. Ils sont parés toute l'année comme aux jours du printemps."-Ibid.

Women Swimming.

"LES filles descendent du village pour laver leur linge et puiser de l'eau. Toutes font leur toilette. Leurs cruches et leurs vêtemens sont sur le rivage. Elles se frottent le corps avec le limon du Nil, s'y précipitent et se jouent parmi les ondes. Plusieurs sont venues à la nage autour de notre bateau en nous criant ia sidi at maïdi. Seigneur, donne-moi un medin. Elles nagent avec beaucoup de grace. Leurs cheveux tressés flottent sur leurs épaules. Elles ont la peau fort brune, le teint hâlé, mais la plupart sont très-bien faites. La facilité avec laquelle elles se soutiennent contre la rapidité du courant, fait voir combien l'exercice donne de force et de souplesse aux personnes les plus délicates."-S.

Balm.

"LE bamier est une plante qui produit une gousse pyramidale, à plusieurs loges, couleur de citron, et remplie de grains musqués. Cuite avec de la viande, cette gousse offre une nourriture saine et d'un goût très-agréables. Les Egyptiens en font grand usage dans leurs ragoûts."

Indian Millet.

"LE dourra ou millet d'Inde, est une plante élevée à feuille de roseau. Il porte une panicule qui renferme beaucoup de grains dont les laboureurs font du pain."

Islets of the Nile.

"Nous voguons entre des iles dont l'herbe est très-haute, et où l'on mène paître les buffles. Un berger assis sur le cou du premier de la troupe, descend dans le fleuve, fait claquer son fouet, et dirige la marche, tout le troupeau suit à la file, et nage en meuglant vers le lieu du pâturage. Ils vomissent l'onde de leurs larges naseaux. Ces animaux vivent dans le Nil pendant les chaleurs. Ils s'y plongent jusqu'aux épaules, et paissent l'herbe tendre le long de ses bords. Les femelles donnent en abondance un lait gras, avec lequel on fait d'excellent beurre."

Egyptian Groves.

"LES environs de Hellé offrent de spacieux enclos, où les orangers, les citronniers, les grenadiers plantés sans ordre, croissent fort hauts et fort touffus. Leurs branches entrelacées forment de riants berceaux, au dessus desquels les sycomores et les palmiers élèvent leur feuillage d'un verd foncé. Des ruisseaux y coulent parmi des touffes de basilic et de rosiers. Je ne puis vous exprimer combien il est doux. Lorsque le ciel est embrâsé des feux de la canicule, de respirer un air frais sous ces ombrages enchantés. C'est une volupté qui se sent mieux qu'on ne peut la décrire. L'odeur de la fleur d'orange mêlée aux suaves émanations des plantes balsamiques, réveille doucement les sens engourdis par la chaleur, et fait couler dans l'âme les plus agréables sensations.

mia sur le bord de la fosse où ses neveux avoient été jettés après la défaite de Beder. "N'ai-je pas assez pleuré sur les nobles fils des Princes de la Mecque!

"A la vue de leurs os brisés, semblable à la tourterelle cachée dans la forêt profonde, j'ai rempli l'air de mes gémissemens. "Mères infortunées, le front prosterné contre terre mélez vos soupirs à mes pleurs. Et vous, femmes qui suivez les convois, chantez des hymnes funèbres entrecoupés de longs sanglots. Que sont devenus à Beder, les princes du peuple, les chefs des tribus ? "Le vieux et le jeune guerrier y sont couchés nuds et sans vie.

"Combien la Mecque aura changé de

face!

"Ces plaines désolées, ces déserts sauvages, semblent eux-mêmes partager ma douleur."-SAVARY.

The Custom of Florida.

THE first-born male is sacrificed there. An European is settled and married among the Floridans; his child is to be sacrificed. There may be a struggle between superstition and maternal love in his wife. They escape together. Will this make a play?

Edwy.

ELGIVA'S sufferings. Dunstan and Priest villainy. Here also the after-story is the

best.

THE Conquest of Lisbon. The Battle of Aljubarrōta. Edmund Ironside.

Dirge of Ommia.

"LES Moals sont des chants élégiaques, où l'on pleure la mort d'un héros, ou les malheurs de l'amour. Abulfeda nous a conservé la fin d'un Moal chanté par Om

"Le basilic en Egypte croit trois fois aussi haut qu'en France, et forme des touffes agré. ables odoriférantes."

The Destruction of the Dom Danael.1 THAMAMA, the child whose mother perishes with the Adite in the garden of Irem,

This is the original sketch of the poem. For particulars the reader is referred to the Preface of the collected Edition. Dom, or Don

is destined to destroy this nursery of evil magicians under the roots of the sea. The scene he there witnessed is well calculated to produce a complete self devotement to the service of God.

Cannot the Dom Danael be made to allegorize those systems that make the misery of mankind?

Previous to the great work, Thamama goes to the Simorg to learn his wisdom, and to Babel, where Hârut and Mârut suffer

unseen.

It would be well to make Thamama's most painful obstacles arise from those domestic feelings which in another would be virtue.

He may destroy the palace of Aloadin. Cannot the Province of Darkness be introduced here? and the situation of the ten tribes?

The simplicity of Arabian manners will contrast well with the magnificent machinery. We may also go to Persia, for the voluptuousness of nature.

Wealth, Power, and Priestcraft form the Trinity of Evil. Old Simorg-Anka gives him the philosophy of history.

Perhaps the death of Thamama should conclude the poem, as the only adequate reward. Besides, he must sacrifice so much as to make it the only desirable one.

Now I can see a little way. Book 1. The garden of Irem, and preparing his young mind. 2. An old Arab finds the lonely boy. His life, and growing love. He is summoned to his destination, first to the mountains of Kâf, where the Simorg exists, then to Hârut and Mârut.

Aloadin must be connected with the evil magicians: one who by voluptuous indulgences trains up devoted slaves. This is plain enough.

Oneiza, after he has left her on his mission, is thrown in his way by the Magicians. She must die. Then will the conclusion be

daniel, is mentioned in the continuation of the Arabian Tales as a seminary for evil magicians, under the roots of the sea.-J. W. W.

|

| thus.-He is told to ask his reward, and expresses resignation to the will of God, whose will is right. Then the Sansar, the icy wind of Death pervades him, and he is welcomed in Paradise by Oneiza's houri form.

The seal of Solomon and the buckler of Ben Giaour would be useful, but they have been made so trite. There will be much to avoid in this poem. Magnitude has been often mistaken for sublimity; and it will not be easy to find a new way of destroying an enchanter's den. Perhaps the knowledge of the ineffable name will be the best talisman.

Here the incident may be introduced of one about to commit a midnight murder, when a sudden light falls upon him. Will it not be best to make this happen to Thamama, when about to assassinate one of those whom it is his mission to destroy? Let it be Aloadin.

The perpetual wind which rushing out of a cavern renders it unenterable, may guard the entrance to the Domdanyel.

The account of Port des Français in Perouse's Voyage is a sublime picture, vol. 3, p. 254. Thamama may either find the descent from such a place; or it will be better to bring him there after he has lost Oneiza, and let him thence depart with some strange boatman, or without a boatman. Almost, I think, Cadman's ship might come for him.

He shall go without a talisman, and Hârut and Mârut may tell him that the just man needs none. From them he falls in with Aloadin, book 5. There let him find Oneiza, and dwell with her in the delightful realm of Cashmeer, forgetful of his call. The Sultan hears of her beauty, and sends for her; this will partake of the evils to be destroyed. He resists the messengers. Oneiza, in endeavouring to save him, is mortally wounded, and he led away prisoner. A horde of Tartars may deliver him, and from them he reaches the bay or better, let him reach the sea, and the vessel carry him to that desolate haven. This should end the 8th book.

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