the no less bigoted Greeks, Theophanes, (p. 276-227,)
Zonaras (tom. ii. l. xiv. p. 86,) and Cedrenus, (p. 421.)]

[Footnote 146: For the battle of Muta, and its consequences, see
Abulfeda (p 100-102) and Gagnier, (tom. ii. p. 327-343.).]

[Footnote 1461: To console the afflicted relatives of his kinsman
Jauffer, he (Mahomet) represented that, in Paradise, in exchange for
the arms which he had lost, he had been furnished with a pair of wings,
resplendent with the blushing glories of the ruby, and with which he
was become the inseparable companion of the archangal Gabriel, in
his volitations through the regions of eternal bliss. Hence, in the
catalogue of the martyrs, he has been denominated Jauffer teyaur, the
winged Jauffer. Price, Chronological Retrospect of Mohammedan History,
vol. i. p. 5.-M.]

[Footnote 147: The expedition of Tabuc is recorded by our ordinary
historians Abulfeda (Vit. Moham. p. 123-127) and Gagnier, (Vie de
Mahomet, tom. iii. p. 147-163: ) but we have the advantage of appealing
to the original evidence of the Koran, (c. 9, p. 154, 165,) with Sale's
learned and rational notes.]

[Footnote 148: The Diploma securitatis Ailensibus is attested by Ahmed
Ben Joseph, and the author Libri Splendorum, (Gagnier, Not. ad Abulfe
dam, p. 125;) but Abulfeda himself, as well as Elmacin, (Hist. Saracen.
p. 11,) though he owns Mahomet's regard for the Christians, (p 13,) only
mentions peace and tribute. In the year 1630, Sionita published at Paris
the text and version of Mahomet's patent in favor of the Christians;
which was admitted and reprobated by the opposite taste of Salmasius
and Grotius, (Bayle, Mahomet, Rem. Aa.) Hottinger doubts of its
authenticity, (Hist. Orient. p. 237;) Renaudot urges the consent of the
Mohametans, (Hist. Patriarch. Alex. p. 169;) but Mosheim (Hist. Eccles.
p. 244) shows the futility of their opinion and inclines to believe
it spurious. Yet Abulpharagius quotes the impostor's treaty with the
Nestorian patriarch, (Asseman. Bibliot. Orient. tom. ii. p. 418;) but
Abulpharagius was primate of the Jacobites.]

Till the age of sixty-three years, the strength of Mahomet was equal to
the temporal and spiritual fatigues of his mission. His epileptic fits,
an absurd calumny of the Greeks, would be an object of pity rather than
abhorrence; [149] but he seriously believed that he was poisoned at
Chaibar by the revenge of a Jewish female. [150] During four years,
the health of the prophet declin