It has been heretofore remarked that the great mass of the African
tribes are slaves in their own country,—that slavery there subjects them
to death at the will of the master, to sacrifice in the worship of their
gods, and to all the evils of cannibalism; and yet it has been seen that
even such slavery is a more protected state than would be a state of
freedom with their religion, and other moral and physical qualities.
History points not to the time when their present condition did not
exist, nor to the time when their removal, in a state of slavery, to the
pagan nations of Asia commenced. Upon the adoption of Mohammedanism
there, we find the black tribes of Africa succeeding to them in a state
of slavery; and we also find, and history will support the assertion,
that in some proportion as the slavery of these tribes was adopted by
Christian nations, it was diminished among the Mohammedans; and also,
that as the slave-trade with Africa was abolished by the Christians, it
was increased there; and also, that in the proportion it has been
extended among both or either of these creeds of religion abroad, it has
been invariably ameliorated at home. The causes of this state of facts
seem to have been these:—The African slave-owner found his bargain with
the Christian trader more profitable than with the Mohammedan. He
received more value, and in materials more desired by him: the labour of
the slave was of more value in America than Asia; and the transportation
to the place of destination was attended with less cruelty and hardship
by sea than by land. The slave of the African owner was increased in
value beyond any native use to which he could be applied, by reason of
both or either trade: hence the slave in his native land became of
greater interest and concern. The native owner ceased to kill for food
the slave whose exportation would produce him a much greater quantity.
His passions were curbed by the loss their indulgence occasioned. The
sacrifice was stayed by a less expensive, but, in his estimation, a more
valuable offering.
The object of our present inquiry is, whether the slavery of the African
tribes to the followers of Mohammed is at all recognised or alluded to
by the inspired writers. The fact exists, nor can it be contested,
although the condition of the African slave is far more degraded among
the Asiatics and Arabians than among the Christians, but that even there
it is far more elevated than in his native land. “Blessed be the Lord
God of Shem, and Canaan shall be his servant.” _Gen._ ix. 26. The
prophet Daniel was a captive the greater portion of his life, in the
very region of country, and among the ancestors of the Mohammedans of
the present day, and, of all the prophets, the most to have been
expected to have been endowed with prophetic gifts in relation to that
country and its future condition. It is proper also to remark that
although there is in many instances among the Mohammedans of the present
day a mixture of Japhanese descent, yet their main stock is well known
to be Shemitic. It should also be noticed that the Shemites have at all
times more frequently amalgamated with the descendants of Ham than those
of Japhet, consequently more liable to moral and physical deterioration;
and here, indeed, we find a reason why it was announced that Japhet
should possess the tents of Shem.
_Dan._ viii. 9: “And out of one of them came forth a little horn, which
waxed exceeding great towards the south, and towards the east, and
towards the pleasant land. 10. And it waxed great, even to the host of
heaven, and it cast down some of the host of the stars to the ground,
and stamped upon them. 11. Yea, he magnified himself even to the prince
of the host, and by him the daily sacrifice was taken away, and the
place of his sanctuary was cast down. 12. And an host was given him
against the daily sacrifice by reason of transgression, and it cast down
the truth to the ground, and it practised and prospered. 23. And in the
latter time of their kingdom, when the transgressors are come to the
full, a king of fierce countenance, and understanding dark sentences,
shall stand up. 24. And his power shall be mighty, but not by his own
power: and he shall destroy wonderfully, and shall prosper, and
practise, and shall destroy the mighty and holy people. 25. And through
his policy also he shall cause craft to prosper in his hand, and he
shall magnify himself in his heart, and by peace shall destroy many: he
shall also stand up against the Prince of princes; but he shall be
broken without hand.”
_Dan._ xi. 40: “And at the time of the end shall the king of the south
push at him, and the king of the north shall come against him like a
whirlwind, with chariots, and with horsemen, and with many ships, and he
shall enter into the countries, and shall overflow and pass over. 41. He
shall enter also into the glorious land, and many countries shall be
overthrown; but these shall escape out of his hand, even Edom and Moab,
and the chief of the children of Ammon. 42. He shall stretch forth his
hand also upon the countries: and the land of Egypt shall not escape.
43. But he shall have power over the treasures of gold and of silver,
and over all the precious things of Egypt, and the Libyans and the
Ethiopians shall be at his steps.”
Of the language used by this prophet, it is proper to remark that there
are many variations from the more ancient Hebrew, both as to form of
expression and the particular words used, among which Arabicisms and
Aramacisms are quite common. Faber supposes that this remarkable vision
relates to the history of Mohammedanism: no previous theory has been
satisfactory to the Christian world, and it is now generally believed
that he has suggested a correct interpretation. We may therefore be
allowed to follow him in considering it as descriptive of the rise and
progress of that religion.
Mohammed was born at Mecca. His education was contracted, and his
younger days devoted to commercial and warlike pursuits. By his marriage
with the widow of an opulent merchant, he rose to distinction in his
native city. For several years he frequently retired into the cave of
Hera and cherished his enthusiastic sentiments, till, at the age of
forty, he stated that he had held communication with the angel Gabriel,
and was appointed a prophet and apostle of God. In 612, he publicly
announced to his relations and friends that he had ascended through
seven heavens to the very throne of Deity, under the guidance of
Gabriel, and had received the salutations of patriarchs, prophets, and
angels. This monstrous statement, however, did not succeed, except with
a very few; and on the death of his uncle Abn Taleb, who had been his
powerful protector, he was compelled, in 622, to seek security by flight
to Medina. This henceforth became the epoch of Mohammedan chronology;
his power was more consolidated, and his influence extended by a large
accession of deluded, but determined followers. He very soon professed
to have received instructions from the angel Gabriel to propagate his
religion by the sword; and power made him a persecutor. In seven years
he became the sovereign of Mecca, and this led to the subjugation of all
Arabia, which was followed by that of Syria. In less than a century from
the period of its rise in the barren wilds of Arabia, the Mohammedan
religion extended over the greater part of Asia and Africa, and
threatened to seat itself in the heart of Europe.
The unity of God was the leading article of Mohammed’s creed. When
addressing the Jews, he professed highly to honour Abraham, Moses, and
the prophets, and admitted, for the sake of conciliating Christians,
that Jesus was the Messiah of the Jews, and will be the judge of all.
This compromising policy is seen in the Koran.
Mohammedan morals enforce many principles of justice and benevolence,
and inculcate a degree of self-denial, but, at the same time, permit the
indulgence of some of the strongest passions of our nature. The
representations given of paradise are adapted to gratify the sensuality
of men,—and of hell, to awaken their fears of disobeying the Koran or
the prophet. “Eastern Christendom,” says Mr. Foster, “at once the parent
and the prey of hydra-headed heresy, demanded and deserved precisely the
inflictions which the rod of a conquering heresiarch could bestow. The
king of fierce countenance, and understanding dark sentences, well
expresses the character of Mohammed and his religion.” “Mohammed,” says
Gibbon, “with the sword in one hand, and the Koran in the other, erected
his throne on the ruins of Christianity and of Rome. The genius of the
Arabian prophet, the manners of his nation, and the spirit of his
religion involve the causes of the decline and fall of the Eastern
empire, and our eyes are curiously intent on one of the most memorable
revolutions which impressed a new and lasting character on the nations
of the globe.”
His first efforts were directed against the Jews, who refused to receive
Mohammed’s effusions as the revelations of heaven, and, in consequence,
suffered the loss of their possessions and lives.
“When Christian churches,” says Scott, “were converted into mosques, the
‘daily sacrifice’ might be said to be taken away,” (viii. 11, 12,) and
the numbers of nominal Christians who were thus led to apostatize, and
of real Christians and ministers who perished by the sword of this
warlike, persecuting power, fulfilled the prediction that he cast down
some of the host and of the stars to the ground, and stamped on them. It
is said that “a host was given him against the daily sacrifice,” (or
worship of the Christian church, corresponding with the Jewish
sanctuary,) “by reason of transgression.” A rival priesthood subverted
the priesthood of a degenerate church. The imams of Mohammed assumed the
place of the apostate teachers of Christianity. The event here predicted
was to occur in the latter part of the Grecian empire, (ver. 23,) “when
the transgressors are come to the full.”
History relates that the remains of the Eastern empire and the power of
the Greek church were overthrown by Mohammedans. Their chief endeavoured
to diffuse his doctrine, but found that it could not prevail by “its own
power,” or the inherent moral strength of the system: it was requisite
to support his pretensions by “craft” and “policy.” Mohammed sanctioned
as much of the inspired Scriptures as he thought might tend to obviate
the prejudices of the Jews, and incorporated as much of his own system
with the errors of the Eastern church as might tend to conciliate Greek
Christians.
“Although Mohammedism did not first spring up in the Macedonian empire,
yet it now spread from Arabia to Syria, and occupied locally, as well as
authoritatively, the ancient dominion of the he-goat.” (_Scott._) It has
been remarked, however, by Mr. Foster, (Mohammedism Unveiled,) that the
part of Arabia which included the native country of Mohammed, composed
an integral province both of the empire of Alexander and of the
Ptolemean kingdom of Egypt. Ptolemy had Egypt, Syria, Arabia,
Cælo-syria, and Palestine. The sovereignties of Egypt and Syria, before
called the king of the south and the king of the north, disappeared when
they were absorbed in the Roman empire, and the new power, or the
Saracen and Turkish empires, that succeeded, are now brought to view.
But let it be observed, that the Saracens became masters of Egypt, the
original territory of the king of the south, and the Turks possessed
Syria, or the kingdom of the north, and still retain it. “The king of
the south shall push at him.” The power of Rome was overthrown in the
east by the Saracens. This was the first wo of the revelation, which was
to pass away after three hundred years. The Turks then came, a whirlwind
of northern barbarians, and achieved a lasting conquest, in a day, of
the Asiatic provinces of the Roman empire. The line of march was along
the north of Palestine, and the Turkish monarch entered only to pass
through and overflow: “he entered into the glorious land;” for, as
Gibbon has stated it, the most interesting conquest of the Seljukian
Turks was that of Jerusalem, which soon became the theatre of nations.
“But Edom and Moab, and the chief of the children of Ammon escaped out
of his hand.” Even when all the regions round owned the Turkish sway,
these retained their detached and separate character, and even received
tribute from the pilgrims as they passed to the shrines of Mecca and
Medina. Thus they have escaped and maintained their independence of the
Porte. A race of monarchs arose to stretch out their hand upon the
countries. Othman, Amurath, Bajazet, and Mohammed conquered nation after
nation, and finally fixed the seat of their empire at Constantinople.
The land of Egypt “did not escape;” it was indeed the last to yield;
but, though its forces had vanquished both Christians and Turks, it was
at length subdued by Selim I. in 1517, and came into possession of the
Ottomans. (_Cox, on Daniel._) And it may be here remarked, as a fact of
well-known history, that the countries known as Libya and Ethiopia have,
at all ages of the world, supplied this country with slaves, whoever may
have borne rule, and still continue to do the same. Thousands from the
interior of Africa are yearly transplanted from the slavery of their
native land into those countries now under Mohammedan rule. And it may
be well here for the Christian philanthropist to notice, that so far as
the slave-trade with Africa has ceased with Christian nations, to the
same extent it has substantially increased with Mohammedan countries.
“And the Libyans and the Ethiopians shall be at his steps,”—a form of
speech as clearly indicating the condition of slavery as though ever so
broadly asserted. The Hebrew word here translated “at his steps,”
בְּמִצְעָדָיו _in his footsteps_, &c., i. e. attached or subjected to
his interests as slaves, is cognate with the Arabic word مِصعادٌ
_metsuad_, and means the chains by which the feet of captive slaves are
bound, and in Hebrew form this word is used in _Isa._ iii. 20, צְעָדוֹת֙
_tseadoth_. The whole passage is strictly an Arabicism, and is to be
construed, with reference to that language, _chain for the legs_. Of
this passage, Adam Clark says, “_Unconquered Arabs_ all sought their
friendship, and many of them are tributary to the present time.” Some
commentators seem to understand this passage to mean only that Libyans
and Ethiopians would be in courteous attendance, &c. If so, the Hebrew
would have read, as in _Judg._ iv. 10, רֶגּל _regel_. “And he went up
with ten thousand men _at his feet_.” This passage, foretelling the
slavery of the Ethiopians to the Mohammedans, may well be compared with
_Isa._ xlv. 14, announcing the slavery of the same people to those of
the true religion. “Thus saith the Lord, the labour of Egypt and the
merchandise of Ethiopia and of the Sabeans, men of stature, shall come
over unto thee, and they shall be thine; they shall come after thee, in
chains they shall come over, and they shall fall down unto thee; they
shall make supplication unto thee, saying, Surely God is in thee, and
there is none else, there is no God” _beside_.
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