(1.) “thy descendants will also acquire great power.”—It is stated in
chapter 56 that Mahomet was born in the year of our Lord 609, so that
his journey into Egypt took place in 622, the year of the prophet’s
flight from Mecca to Medina. Schiltberger evidently confuses that
memorable event with a journey undertaken by Mahomet when in his
thirteenth year, if not into Egypt, at least into Chaldæa, where
his great destiny was foretold to him by a Nestorian priest. It is
most probable, however, that the author was not quite familiar with
Mahomedan traditions, which assert that it was in the year 609, that
is to say, thirteen years before the date of the Hegira, that Mahomet
was informed of his lofty calling by an angel, and that the archangel
Gabriel quickly taught him to read; it is therefore the existence of
the prophet, not the birth of the man, that dates from this year.
The error is very pardonable, because several miracles attributed to
the prophet by Mussulmans, were supposed to have been performed in
his youth. They believe, for instance, that from his infancy he was
enclosed within an aureola, and could therefore stand in the light of
the sun without casting a shadow, which would also have been the case
had a black cloud floated over his head as related by Schiltberger,
who remained too firmly attached to Christianity not to attribute the
phenomenon to the wiles of the Prince of Darkness, rather than to the
effect of celestial light.—BRUUN.
(1A.) What appears to be the more generally accepted story of Mahomet’s
first journey from home, is related by Syer Ameer Ali, in _A Critical
examination of the Life and Teachings of Mohammed_; London, 1873. When
Abu Taleb (the prophet’s uncle, for he was an orphan) determined upon
making a journey to Syria, leaving Mohammed with his own children,
and was on the point of mounting his camel, the boy clasped his knees
and cried: Oh! my uncle, take me with thee! The heart of Abu Taleb
melted within him, and the little orphan nephew joined the commercial
expedition of his uncle. They travelled together into Syria. During one
of the halts they met an Arab monk, who, struck by the signs of future
greatness, and intellectual and moral qualities of the highest type in
the countenance of the orphan child of Abdullah, recognised in him the
liberator and saviour of his country and people.—ED.
(2.) “The first temple is also called Mesgit, the other Medrassa, the
third, Amarat.”—The designations of these several edifices and their
uses are correct. The jamy, called “Sam”, is the largest of mosques;
“Mesgit”, or rather mesjyd, being an ordinary and smaller mosque.
“Medrassa”, for medressè, is a college usually attached to a mosque,
and to be distinguished from the mehteb or boy’s school; and “Amarat”,
for which we should read imaret, is an imperial place of burial, and a
name applied also to a hospital, almshouse, etc.—ED.