or to the acquisition of riches, in order to be the better able to indulge in the gratifications of sense, which, together with the doctrine of predestination, composed the sole principles of their religion and philosophy.

Mahomet's system was exactly suited to these three kinds of men. To gratify the two former, he declared that there was one God, who created the world, and governed all things in it; that he had sent various prophets into the world to teach his will to mankind, among whom Moses and Jesus were the most eminent; but the endeavors of these had proved ineffectual, and God had therefore now sent his last and greatest prophet, with a commission more ample than what Moses or Christ had been entrusted with. He had commanded him not only to publish his laws, but to subdue those who were unwilling to believe or obey them; and for this end to establish a kingdom upon earth, which should propagate the divine law throughout the world; that God had designed utter ruin and destruction to those who should refuse to submit to him; but, to his faithful followers, had given the spoils and possessions of all the earth, as a reward in this life, and had provided them hereafter a paradise of all sensual enjoyments, especially those of love; that the pleasures of such as died in propagating the faith, would be peculiarly intense, and vastly transcend those of the rest. These, together with the prohibition of drinking strong liquors (a restraint not very severe in warm climates,) and the doctrine of

predestination, were the capital articles of Mahomet's creed.

CHAP. VI.

Of the Success of Mahometanism.

THE articles of the Mahometan religion were no sooner published, than great numbers of the prophet's countrymen embraced them with implicit faith. They were written by the priest we formerly mentioned, and compose a book called Koran, or Alcoran, by way of eminence, as we say the Bible, which means the Book. The person of Mahomet, however, was familiar to the inhabitants of Mecca; so that the greater part of them were sufficiently convinced of the deceit. The more enlightened and leading men entered into a design to cut him off; but Mahomet, getting notice of their intention, fled from his native city to Medina. The fame of his miracles and doctrine was, according to custom, greatest at a distance, and the inhabitants of Medina received him with open arms. From this flight, which happened in the six hundred and twenty-second year of Christ, the forty-fourth year of Mahomet's age, and the tenth of his ministry, his followers, the Mahometans, compute their time, and the æra is called, in Arabic, Hegira; that is, the Flight.

Mahomet, by the assistance of the inhabitants of Medina, and of others, whom his insinuation

с

and address daily attached to him, brought over all his countrymen to a belief, or at least to an acquiescence in his doctrines. The speedy propagation of his system among the Arabians, was a new argument in its behalf, among the inhabitants of Egypt and the east, who were previously disposed to it. Arians, Jews, and Gentiles, all forsook their ancient faith, and became Mahometans. In a word, the contagion spread over Arabia, Syria, Egypt, and Persia; and Mahomet, from a deceitful hypocrite, became the most powerful monarch in his time. He died in the year of Christ 629, leaving two branches of his race, both esteemed divine among their sub. jects. These were the caliphs of Persia and Egypt, under the last of which Arabia was included. The former of these turned their arms to the east, and made conquest of many coun. tries. The caliphs of Egypt and Arabia, directed their revenges towards Europe, and under the name of Saracens or Moors, (which they obtained, because they entered Europe from Mauritania, in Africa, the country of the Moors) reduced most of Spain, France, Italy, and the islands in the Mediterranean.

In this manner did the successors of that impostor spread their religion and conquests over the greatest part of Asia, Africa, and Europe; and they still give law to a very considerable part of mankind.

CHAP. VII.

Of Charlemagne.

THE first Christian monarch of the Franks, according to the best French historians, was Clovis, who began his reign in the year of our Saviour 468, from which period the French history exhibits a series of great events; and we find them generally engaged in domestic broils, or in foreign wars.

In the year 800, Charlemagne, king of France, who was the glory of those dark ages, became master of Germany, Spain, and part of Italy, and was crowned king of the Romans by the Pope. He divided his empire by will among his sons, which proved fatal to his family and posterity.

Charlemagne is worthy of the highest admiration, whether we consider his abilities, his great actions, his extensive views, his incredible activity, the wisdom of his government, or even his virtues. Though he was engaged in many wars, he was far from neglecting the arts of peace, the happiness of his subjects, or the cultivation of his own mind. Government, manners, religion, and letters, were his constant study. He frequently convened the national as semblies, for regulating affairs both of church and state. His attention extended to the most distant corner of his empire, and to all ranks of men. He established the excellent custom of sending into the provinces commissioners to examine the conduct of the dukes by whom they

were governed, and the counts who were invested with the judicial power; to receive complaints, to check oppression, and to maintain good order. These royal envoys paid their visits every three months, and frequently made their appearance at Rome, where their authority awed even the popes.

As the clergy were the only men who had any tincture of knowledge, it is not to be wondered, that they were continually loaded with favors by a prince, who was a friend to learning, as well as to religion. He employed the bishops in all affairs, associated them with the counts in the administration of justice, and, in conjunction with them and the lords, composed his book of civil and canonical laws; which, however, it must be acknowledged, are too numerous, and contain abuses mixed with good laws. He established the tithes, in lieu of the lands detained from the church; an impost which was long a source of murmurs.

But, on the other hand, he prohibited the bishops from bearing arms, enjoining them to apply to study, and confine themselves to their proper vocation In a word, he endeavored to restore ecclesiastical discipline to its vigor; and his want of success was the strongest demonstration, tha tthe evil was incurable. The submission of the clergy to his orders, was no less a proof of his skill in the science of government. If Charlemagne, like the Greek Emperors, valued himself on his skill in theology, at least his genius was not confined within the narrow circle of vain subtleties, but aspired to the great