With all his devotion to the Roman See, Boniface was manly and independent enough to complain in a letter to Pope Zacharias of the scandalous heathen practices in Rome which were reported by travellers and filled the German Christians with prejudice and disobedience to Rome. See the letter in Migne, l.c. p. 746 sqq.
8118 In Migne, l.c., p. 870. A German translation in Cruel, Geschichte der deutschen Predigt im Mittelalter (1879), p. 14.
9119 Othlo, Vita Bonif., c. 26 (Migne, l.c. fol. 664).
0120 The description he gives of their immorality, must be taken with considerable deduction. In Ep. 49 to Pope Zacharias (a. d. 742) in Migne, l.c., p. 745, he speaks of deacons, priests and bishops hostile to Rome, as being guilty of habitual drunkenness, concubinage, and even polygamy. I will only quote what he says of the bishops: "Et inveniuntur quidem inter eos episcopi, qui, licet dicant se fornicarios vel adulteros non esse, sed sunt ebriosi, et injuriosi, vel venatores, et qui pugnant in exercitu armati, et effundunt propria manu sanguinem hominum, sive paganorum, sive Christianorum."
121 Condensed translation from Epist. 75 in Migne, fol. 778.
2122 See "Fulda und seine Privilegien" in Jul. Harttung, Diplomatisch-historische Forschungen, Gotha, 1879, pp. 193 sqq.
3123 The chief source is the Vita Sturmi by his pupil Eigil abbot of Fulda, 818 to 822, in Mabillon, "Acta Sanct. Ord. Bened." Saec. VIII. Tom. 242-259.
4124 "Jetzt war Sachsen besiegt," says Giesebrecht (l.c., p. 117), "und mit Blutgesetzen worden das Christenthum und das Königthum zugliech den Sachsen aufgedrungen. Mit Todesstrafen wurde die Taufe erzwungen, die heidnischen Gebräuche bedroht; jede Verletzung eines chistlichen Priesters wurde, wie der Aufruhr gegen den König und der Ungehorsam gegen seine Befehle, zu einem todeswuerdigen Verbrechen gestempelt."
5125 Neander III. 152 sqq. (Germ, ed.; Torrey’s trnsl. III. 76). It seems to me, from looking over Alcuin’s numerous epistles to the emperor, he might have used his influence much more freely with his pupil. Merivale says (p. 131): "Alcuin of York, exerted his influence upon those Northern missions from the centre of France, in which he had planted himself. The purity and simplicity of the English school of teachers contrasted favoably with the worldly, character of the Frankish priesthood, and Charlemagne himelf was impressed with the importance of intrusting the establishment of the Church throughout his Northern conquests to these foreigners rather than to his own subjects. He appointed the Anglo-Saxon Willibrord to preside over the district of Estphalia, and Liudger, a Friesian by birth, but an Englishman by his training at York, to organize the church in Westphalia; while he left to the earlier foundation of Fulda, which had also received its first Christian traditions from the English Boniface and his pupil Sturm, the charge of Engern or Angaria. From the teaching of these strangers there sprang up a crop of Saxon priests and missionaries; from among the youths of noble family whom the conqueror had carried off from their homes as hostages, many were selected to be trained in the monasteries for the life of monks and preachers. Eventually the Abbey of Corbie, near Amiens, was founded by one of the Saxon converts, and became an important centre of Christian teaching. From hence sprang the daughter-foundation of the New Corbie, or Corby, on the banks of the Weser, in the diocese of Paderborn. This abbey received its charter from Louis le Debonnaire in 823, and became no less important an institution for the propagation of the faith in the north of Germany, than Fulda still continued to be in the centre, and St. Gall in the South."
6126 See Ed. Sievers, Heliand, Halle, 1878.
7127 Epist. 13, in Monumenta Alcuiniana, Ed. Jaffé.
8128 Mabillon: Act. Sanct. Bened. Ord. IV. 2, p. 124.
9129 Si dignus essem apud Deum meum, rogarem quatenus unum mihi concederet signum, videlicet ut de me sua gratia faceret bonum hominem." Vita by Rimbert, c. 67 (Migne 118, p. 1008).
0130 Passio S. Adalberti, in Scriptores Rerum Prussicarum I., and Vita S. Adalberti in Monumenta German. IV.
131 Missale proprium regum Poloniae, Venet. 1629; Officia propria patronorum regni Poloniae, Antwerp, 1627.
2132 Grimm: Deutsche Mythologie, II. 733.
3133 See the letter from Bishop Pilgrin of Passau to Pope Benedict VI. in Mansi, Concil. I.
4134 Euseb. III. 1.
5135 The Varangians were a tribe of piratical Northmen who made the Slavs and Finns tributary.
6136Mahomet and Mahometanism, is the usual, but Mohammad, Muhammad, or Mohammed, Mohammedanism, is the more correct spelling in English. Sale, Deutsch, B. Smith, Khan Bahador, and others, spell Mohammed; Sprenger, Mohammad; Nöldeke, Muhammed; Gibbon, Carlyle and Muir, retain Mahomet. The word means: the Praised, the Glorified, the Illustrious; but according to Sprenger and Deutsch, the Desired, perhaps with reference to the Messianic interpretation of "the Desire of all nations," Hagg. 2:7. See on the name, Sprenger, I. 155 sqq., and Deutsch, p. 68 note.
7137 "Erhalt uns,Herr, bei deinem Wort,
Und steur’ des Papst’s und Türken Mord."
8138 The words "all Jews, Turks, Infidels, and Heretics," were inserted by the framers of the Prayer Book in the first edition (1547); the rest of the collect is translated from the old Latin service. In the middle ages the word "infidel" denoted a Mohammedan. The Mohammedans in turn call Christians, Jews, and all other religionists, "infidels" and "dogs."
9139 Archbishop Trench, l.c. p. 54: "We can regard Mohammedanism in no other light than as a scourge of God upon a guilty church. He will not give his glory to another. He will not suffer the Creator and the creature to be confounded; and if those who should have been witnesses for the truth, who had been appointed thereunto, forsake, forget, or deny it, He will raise up witnesses from quarters the most unlooked for, and will strengthen their hands and give victory to their arms even against those who bear his name, but have forgotten his truth." Similarly Dr. Jessup, l.c. p. 14: "The Mohammedan religion arose, in the providence of God, as a scourge to the idolatrous Christianity, and the pagan systems of Asia and Africa—a protest against polytheism, and a preparation for the future conversion to a pure Christianity of the multitude who have fallen under its extraordinary power." Carlyle calls the creed of Mohammed "a kind of Christianity better than that of those miserable Syrian Sects with the head full of worthless noise, the heart empty and dead. The truth of it is imbedded in portentous error and falsehood; but the truth makes it to be believed, not the falsehood: it succeeded by its truth. A bastard kind of Christianity, but a living kind; with a heart-life in it; not dead, chopping, barren logic merely."
0140 Life of Mahomet, IV. 321, 322.
141 See Ali Bey’s Travels in Asia and Africa, 1803-1807 (1814, 3 vols.); the works of Burckhardt, and Burton mentioned before; and Muir, I. 1-9.
2142 The Cube-house or Square house, Maison carrée. It is also called Beit Ullah, (Beth-el), i.e. House of God. It is covered with cloth. See a description in Burckhaxdt, Travels, Lond., 1829, p. 136, Burton II. 154, Sprenger II. 340, and Khan Ballador’s Essay on theHistory of the Holy Mecca (a part of the work above quoted). Burckhardt gives the size: 18 paces long, 14 broad, 35 to 40 feet high. Burton: 22 paces (= 55 English feet) long, 18 paces (45 feet) broad.
3143 Baliador says, l.c.: "The most ancient and authentic of all the local traditions of Arabia ... represent the temple of the Kaaba as having been constructed in the 42d century a. m., or 19th century b.c., by Abraham, who was assisted in his work by his son Ishmael." He quotes Gen. xii. 7; xiii. 18 in proof that Abraham raised "altars for God’s worship on every spot where he had adored Him." But the Bible nowhere says that he ever was in Mecca.
4144 It is called in Arabic Hhajera el-Assouád, the Heavenly Stone. Muir II. 35.
5145 Bahador discredits this and other foolish traditions, and thinks that the Black Stone was a Piece of rock from the neighboring Abba Kobais mountain, and put in its present place by Ishmael at the desire of Abraham.
6146 See pictures of the Kaaba and the Black Stone, in Bahador, and also in Muir, II. 18, and description, II. 34 sqq.
7147 Rodwell’s translation, pp. 446 and 648. Sprenger, II. 279, regards the Moslem legend of the Abrahamic origin of the Kaaba worship as a pure invention of Mohammed, of which there is no previous trace.
8148 Sprenger I. 45: "Die bisher unbekannt gebliebenen Hanyfen waren die Vorläufer des Mohammad. Er nennt sich selbst einen Hanyf, und während der ersten Periode seines Lehramtes hat er wenig anderes gethan, als ihre Lehre bestätigt."
9149 According to Sprenger, I. 91 sqq., he died a Christian; but Deutsch, l.c., p. 77, says: "Whatever Waraka was originally, he certainly lived and died a Jew." He infers this from the fact that when asked by Chadijah for his opinion concerning Mohammed’s revelations, he cried out: "Koddus! Koddus! (i.e., Kadosh, Holy). Verily this is the Namus (i.e., novmo", Law) which came to Moses. He will be the prophet of his people."
0150 We know accurately the date of Mohammed’s death (June 8, 632), but the year of his birth only by reckoning backwards; and as his age is variously stated from sixty-one to sixty-five, there is a corresponding difference in the statements of the year of his birth. De Sacy fixes it April 20, 571, von Hammer 569, Muir Aug. 20, 570, Sprenger between May 13, 567, and April 13, 571, but afterwards (I. 138), April 20, 571, as most in accordance with early tradition.
151 According to Ihn Ishâk and Wâckidi. Bahador adopts this tradition, in the last of his essays which treats of "the Birth and Childhood of Mohammed." But according to other accounts, Abdallah died several months (seven or eighteen) after Mohammed’s birth. Muir. I. 11; Sprenger, I. 138.
2152 On the pedigree of Mohammed, see an essay in the work of Syed Ahmed Khan Bahador, and MuirI1. 242-271. The Koreish were not exactly priests, but watched the temple, kept the keys, led the processions, and provided for the pilgrims. Hâshim, Mohammed’s great-grandfather (b. a. d. 442), thus addressed the Koreish: "Ye are the neighbors of God and the keepers of his house. The pilgrims who come honoring the sanctity of his temple, are his guests; and it is meet that ye should entertain them above all other guests. Ye are especially chosen of God and exalted unto this high dignity; wherefore honor big guests and refresh them." He himself set an example of munificent hospitality, and each of the Koreish contributed according to his ability. Muir I. CCXLVII.
3153 Sprenger has a long chapter on this disease of Mohammed, which he calls with Schönlein, hysteria muscularis I. 207-268.
4154 Sprenger discusses the question, and answers it in the affirmative, Vol. II. 398 sqq. The Koran (29) says: "Formerly [before I sent down the book, i.e. the Koran] thou didst not read any book nor write one with thy right hand!" From this, some Moslems infer that after the reception of the Koran, he was supernaturally taught to read and write; but others hold that he was ignorant of both. Syed Ahmed Khan Bahador says: "Not the least doubt now exists that the Prophet was wholly unacquainted with the art of writing, being also, as a matter of course (?), unable to read the hand-writing of others; for which reason, and for this only, be was called Ummee" (illiterate).
5155 Sprenger attributes his faithfulness to Chadyga (as he spells the name) not to his merit, but to his dependence. She kept her fortune under her own control, and gave him only as much as he needed.
6156 So Sprenger,III. 221. Others give seven hundred and ninety as the number of Jews who were beheaded in a ditch.
7157 See Sprenger, III. 552 sqq., Muir, IV. 270 sqq.
8158 This absurd story, circumstantially described by Abulfeda, is probably based on a dream which Mohammed himself relates in the Koran, Sura 17, entitled The Night Journey: "Glory be to Him who carried his servant by night from the sacred temple of Mecca to the temple that is remote" [i.e. in Jerusalem]. In the Dome of the Rock on Mount Moriah, the hand-prints of the angel Gabriel are shown in the mysterious rock which attempted to follow Mohammed to its native quarry in Paradise, but was kept back by the angel!
9159 See an interesting essay on the "Miracles of Mohammed" in Tholuck’s Miscellaneous Essays (1839), Vol. I., pp. 1-27. Also Muir, I., pp. 65 sqq.; Sprenger, II. 413 sqq.
0160 He speaks freely of this subject in the Koran, Sur. 4, and 33. In the latter (Rodman’s transl., p. 508) this scandalous passage occurs: "O Prophet! we allow thee thy wives whom thou hast dowered, and the slaves whom thy right hand possesseth out of the booty which God hath granted thee, and the daughters of thy uncle, and of thy paternal and maternal aunts who fled with thee to Medina, and any believing woman who hath given herself up to the Prophet, if the Prophet desired to wed her, a privilege for thee above the rest of the faithful." Afterwards in the same Sura (p. 569) he says: "Ye must not trouble the Apostle of God, nor marry his wives after him forever. This would be a grave offence with God."
161 Sprenger, III. 61-87, gives a full account of fourteen wives of Mohammed, and especially of Ayesha, according to the list of Zohry and Ibn Saad. Sprenger says, p. 37: "Der Prophet hatte keine Wohnung für sich selbst. Sein Hauptquartier war in der Hütte der Ayischa und die öffentlichen Geschäfte verrichtete er in der Moschee, aber er brachte jede Nacht bei einer seiner Frauen zu und war, wie es scheint, auch ihr Gast beim Essen. Er ging aber täglich, wenn er bei guter Laune war, bei allen seinen Frauen umher, gab jeder einen Kuss, sprach einige Worte und spielte mit ihr. Wir haben gesehen, dass seine Familie neun Hütten besass, dies war auch die, Anzahl der Frauen, welche er bei seinem Tode hinterliess. Doch gab es Zeiten, zu denen sein Harem stärker war. Er brachte dann einige seiner Schönen in den Häusern von Nachbarn unter. Es kam auch vor, dass zwei Frauen eine Hütte bewohnten. Stiefkinderwohnten, so lange sie jung waren, bei ihren Müttern."
2162 If Protestant missionaries enjoy more toleration and liberty in Turkey than in Roman Catholic Austria and in Greek Catholic Russia, it must be understood with the above limitation. Turkish toleration springs from proud contempt of Christianity in all its forms; Russian and Austrian intolerance, from despotism and bigoted devotion to a particular form of Christianity.
3163 Among the traditional sayings of Mohammed is this (Gerock, l.c., p. 132): "I am nearest to Jesus, both as to the beginning and the end; for there is no prophet between me and Jesus; and at the end of time he will be my representative and my successor. The prophets are all brethren, as they have one father, though their mothers are different. The origin of all their religions is the same, and between me and Jesus there is no other prophet!’
4164 Arabic qurân, i.e. the reading or that which should be read, the book. It is read over and over again in all the mosques and schools.
5165 Sura 53 (Rodwell, p. 64):
"The Koran is no other than a revelation revealed to him:
One terrible in power [Gabriel, i.e. the Strong one of God] taught it him.
Endued with wisdom, with even balance stood he
In the highest part of the horizon.
He came nearer and approached,
And was at the distance of two bows, or even closer,—
And he revealed to his servant what he revealed."
I add the view of a learned modern Mohammedan, Syed Ahmed Khan Babador, who says (l.c., Essay on the Holy Koran): "The Holy Koran was delivered to Mohammed neither in the form of graven tablets of stone, nor in that of cloven tongues of fire; nor was it necessary that the followers of Mohammed, like those of Moses, should be furnished with a copy or counterpart, in case the original should be lost. No mystery attended the delivery of it, for it was on Mohammed’s heart that it was engraven, and it was with his tongue that it was communicated to all Arabia. The heart of Mohammed was the Sinai where he received the revelation, and his tablets of stone were the hearts of true believers."
6166 Sura means either revelation, or chapter, or part of a chapter. The Mohammedan commentators refer it primarily to the succession of subjects or parts, like the rows of bricks in a wall. The titles of the Suras are generally taken from some leading topic or word in each, as "The Sun," "The Star," "The Charges," "The Scattering," "The Adoration," "The Spider," "Women," "Hypocrites," "Light," "Jonas," "The Cave," "The Night Journey," "The Cow," "The Battle," "The Victory."
7167 "Bismillahi ’rrahonani ’rrahim." According to the Ulama (the professors of religion and law), "God of mercy" means merciful in great things; "the Merciful" means merciful in small things. But, according to E. W. Lane, "the first expresses an occasional sensation, the second a constant quality!" In other words, the one refers to acts, the other to a permanent attribute.
8168 These scruples are gradually giving way, at least in India, where "printed copies, with inter-lineal versions in Persian and Urdoo—too literal to be intelligible—are commonly used." Muir, The Corân, p. 48. The manuscript copies in the mosques, in the library of the Khedive in Cairo, and in many European libraries, are equal in caligraphic beauty to the finest mediaeval manuscripts of the Bible.
9169 The present order, Says Muir (Corân, p. 41), is almost a direct inversion of the natural chronological order; the longest which mostly belong to the later period of Mohammed, being placed first and the shortest last. Weil, Sprenger, and Muir have paid much attention to the chronological arrangement. Nöldeke also, in his Geschichte des Qôrans, has fixed the order of the Suras, with a reasonable degree of certainty on the basis of Mohammedan traditions and a searching analysis of the text; and he has been mainly followed by Rodwell in his English version.
0170 The ornament of metre and rhyme, however, is preserved throughout.
171 Rodwell, p. X. Comp. Deutsch, l.c., p. 121.
2172 Muir, Life of Moh., I. 35; Stanley, p. 366.
3173 See a collection of these correspondences in the original Arabic and in English in Sir William Muir’s Coran, pp. 66 sqq. Muir concludes that Mohammed knew the Bible, and believed in its divine origin and authority.
4174 Muir (Life, II. 313, 278) and Stanley (p. 366) adduce, as traces of a faint knowledge of the Canonical Gospels, the account of the birth of John the Baptist in the Koran, and the assumption by Mohammed of the name of Paracletus under the distorted form of Periclytus, the Illustrious. But the former does not strike me as being taken from St. Luke, else he could not have made such a glaring chronological mistake as to identify Mary with Miriam, the sister of Moses. And as to the promise of the Paraclete, which only occurs in St. John, it certainly must have passed into popular tradition, for the word occurs also in the Talmud. If Mohammed had read St. John, he must have seen that the Paraclete is the Holy Spirit, and would have identified him with Gabriel, rather than with himself. Palmer’s opinion is that Mohammed could neither read nor write, but acquired his knowledge from the traditions which were then current in Arabia among Jewish and Christian tribes. The Qur’ân, I., p. xlvii.
5175 Decline and Fall of the R. E., Ch. 50.
6176 As quoted in Tholuck.
7177 The Qur’ân, Introd. I., p. 1.
8178 On this difference Ewald makes some good remarks in the first volume of his BiblicalTheology (1871), p. 418.