s of their female captives. (Gibbon, vol. ix. p. 255.) The
condition of Arabia, occupied by small independent tribes, exposed it to
the impression, and yielded to the progress of a firm and resolute army.
After the reduction of his native peninsula, the weakness also of the
Roman provinces on the north and the west, as well as the distracted
state of the Persian empire on the east, facilitated the successful
invasion of neighbouring countries. That Mahomet's conquests should
carry his religion along with them will excite little surprise, when we
know the conditions which he proposed to the vanquished. Death or
conversion was the only choice offered to idolaters. "Strike off their
heads! strike off all the ends of their fingers!(Sale's Koran, c. viii.
p. 140.) kill the idolaters, wheresoever ye shall find them!" (Sale's
Koran, c. ix. p. 149.) To the Jews and Christians was left the somewhat
milder alternative of subjection and tribute, if they persisted in their
own religion, or of an equal participation in the rights and liberties,
the honours and privileges, of the faithful, if they embraced the
religion of their conquerors. "Ye Christian dogs, you know your option;
the Koran, the tribute, or the sword." (Gibbon, vol. ix. p. 337.) The
corrupted state of Christianity in the seventh century, and the
contentions of its sects, unhappily so fell in with men's care of their
safety or their fortunes, as to induce many to forsake its profession.
Add to all which, that Mahomet's victories not only operated by the
natural effect of conquest, but that they were constantly represented,
both to his friends and enemies, as divine declarations in his favour.
Success was evidence. Prosperity carried with it, not only influence,
but proof. "Ye have already," says he, after the battle of Bedr, "had a
miracle shown you, in two armies which attacked each other; one army
fought for God's true religion, but the other were infidels." (Sale's
Koran, c. iii. p. 36.) Again; "Ye slew not those who were slain at Bedr,
but God slew them.--If ye desire a decision of the matter between us,
now hath a decision come unto you." (Sale's Koran, c. viii. p. 141.)

Many more passages might be collected out of the Koran to the same
effect; but they are unnecessary. The success of Mahometanism during
this, and indeed every future period of its history, bears so little
resemblance to the early propagation of Christianity, that no inference
whatever can justly