"They who defame virtuous women and bring not four witnesses, scourge them with fourscore stripes, and receive ye not their testimony forever, for these are perverse persons.... And they who shall accuse their wives, and have no witnesses but themselves, the testimony of each of them shall be a testimony by G.o.d four times repeated, that He is indeed of them that speak the truth."

The revelation ends with a repet.i.tion of the restrictions imposed upon women and an injunction to the Muslim not to enter each other's houses until they have asked leave. This was a necessary ordinance in that primitive community, where bolts were little used and there was virtually no privacy, and was designed, in common with most of his present utterances, to encourage the leading of decent, well-regulated lives by the followers of so magnificent a faith. Ayesha's defamers were publicly scourged, and the matter dismissed from the Muslim mind, save that regulations had once more been framed upon personal feelings and specific events, and were to const.i.tute the whole future law regarding an important and difficult question.

Mahomet was justly content with the position of affairs after the dispersion of the Beni Mustalik. He had shown his strength to the surrounding desert tribes; by systematically crushing each rebellion as it arose, he had demonstrated to them the impossibility of alliance against him. He knew they were each p.r.o.ne to self-seeking and distrustful of each other, and he played unhesitatingly upon their jealousies and pa.s.sions. Thus he kept them disunited and fearful, afraid even to ally with his powerful enemy the Kureisch. For after all, the Meccans were his chief obstacle; their opposition was spirited and urged on by the memory of past humiliations and triumphs. They alone were really worthy of his steel, and he knew that, as far as the intermediary wars were concerned, they were but the prelude to another encounter in the year-long warfare with his native city.

The drama closes in now upon the protagonists; save for the expulsion of the last Jewish tribe in the neighbourhood of Medina, there is little to compare with that central causal hatred. The final hour was not yet, but the struggle grew in intensity with the pa.s.sage of time--the struggle wherein one fought for revenge and future freedom from molestation, but the other for the establishment of a faith in its rightful environment, the manifestation before men of that Faith's determined achievement, the symbol of its destined conquests and divinely appointed power.

CHAPTER XV

THE WAR OF THE DITCH

"And G.o.d drove back the Infidels in their wrath; they won no advantage; G.o.d sufficed the Faithful in the fight, for G.o.d is strong, mighty."--_The Kuran._

The Kureischite plans for the annihilation of Mahomet were now complete.

They had achieved an alliance against him not only among the Bedouin tribes of the interior, but also among the exiled and bitterly vengeful Medinan Jews. Now in Schawwal, 627, Mahomet's unresting foes summoned all their confederates to warfare "against this man." The allied tribes, chief among whom were the Beni Suleim and Ghatafan, always at feud with Mahomet, hastened to ma.s.s themselves at Mecca, where they were welcomed confidently by the Kureiseh.

The host was organised in three separate camps, and Abu Sofian was placed at the head of the entire army. Each leader, however, was to have alternating command of the campaign; and this primitive arrangement--the only one, it seems, by which early nations, lacking an indisputable leader, can surmount the jealousy and self-will displayed by every petty chief--is responsible in great measure for their ultimate failure. In such fashion, still with the bravery and splendour of Eastern warfare wrapped about them, an army of 4000 men, with 300 horses, 1500 camels, countless stores, spears, arrows, armour and accoutrements, moved forward upon the small and factious city of the Prophet, whose fighting strength was hampered by the exhaustion of many campaigns and the disloyalty of those within his very walls.

The Prophet was outwardly undismayed; whatever fears preyed upon his inner mind, they were dominated by his unshakable belief in the protection and favour of Allah. He did not allow the days of respite to pa.s.s him idly by. As soon as he received the news of this fateful expedition, he called together a meeting of his wisest and bravest, and explained to them the position. He told them of the hordes ma.s.sed against them, and dwelt upon the impossibility of opposing them in the open field and the necessity of guarding their own city. This time there were no dissentient voices; both the Disaffected and the Muslim had had a lesson at Ohod that was not lightly forgotten. Then Salman, a Persian, and one skilled in war, suggested that their stronghold should be further defended by a trench dug at the most vulnerable parts of the city's outposts.

Medina is built upon "an outcropping ma.s.s of rock" which renders attack impossible upon the north-west side. Detached from it, and leaving a considerable vacant s.p.a.ce between, a row of compactly built houses stood, making a very pa.s.sable stone wall defence for that portion of the city.

The trench was dug in that level ground between the rocks and the houses, and continued also upon the unsheltered south and east sides. There are many legends of the digging of the trench and the desperate haste with which it was accomplished. Mahomet himself is said to have helped in the work, and it is almost certain that here tradition has not erred. The deed coincides so well with his eager and resolute nature, that never neglected any means, however humble, that would achieve his purpose. The Faithful worked determinedly, devoting their whole days to the task, and never resting from their labours until the whole trench was dug. The hard ground was softened by water, and legendary accounts of Mahomet's powers in pulverising the rocks are numerous.

The great work was completed in six days, and on the evening of its achievement the Muslim army encamped between the trench and the city in the open s.p.a.ce thus formed. A tent of red leather was set up for Mahomet, where Zeinab and Omm Salma, as well as his favourite and companion, Ayesha, visited him in turn. Around him rested his chief warriors, Ali, Othman, Zeid, Omar, with his counseller Abu Bekr and his numerous entourage of heroes and enthusiasts. They were infused with the same exalted resolve as their leader, and waited undismayed for the Infidel attack. But with the rest of the citizens, and especially with the Disaffected, it was otherwise. Ever since the rumour of the onrush of their foe reached Medina, they had murmured openly against their leader's rule. They had refused to help in the digging of the ditch, and now waited in ill-concealed discontent mingled with a base panic fear for their own safety.

The Meccan host advanced as before by way of Ohod, and pursued their way to the city rejoicing in the freedom from attack, and convinced thereby that their conquest of Medina would be rapid and complete. They penetrated to the rampart wall of houses and marched past them to the level ground, intending to rush the city and pen the Muslim army within its narrow streets, there to be crushed at will by the sheer ma.s.s of its foes. Then as the whole army in battle array moved forward, strong in its might of numbers, the advance was checked and thrown into confusion by the opposing trench. Abu Sofian, hurrying up, learnt with anger of this unexpected barrier. Finding he could not cross it, he waxed indignant, and declared the device was cowardly and "unlike an Arab." The traditionalist, as usual, was disconcerted by the resourceful man of action, and the Muslim obstinately remained behind their defence.

The Kureisch discharged a shower of arrows over the ditch among the entrenched Muslim and then retired a little from their first position, so as to encamp not far from the city and try to starve it into surrender.

Mahomet was content that he had staved off immediate attack, and set to work to complete his defences and strengthen his fighting force, when grave news reached him from the immediate environs of the city.

Successful as he had been in extirpating two of the hated Jewish tribes, Mahomet was nevertheless forced to submit to the presence of the Beni Koreitza, whose fortresses were situated near the city on its undefended side. It is uncertain whether there was ever a treaty between this tribe and the Prophet, or what its provisions were supposing such a doc.u.ment to have existed, but it is evident that there must have been some peaceable relations between the Muslim and the Koreitza, and that the latter were of some account politically. Now, the Jewish tribe, resentful at the treatment of their fellow-believers, and seeing the t me ripe for secession to the probable winning side, cast away even their nominal allegiance to Mahomet and openly joined his enemies. A Muslim spy was sent to their territory to discover their true feeling, and his report was so disquieting that the Prophet immediately set a guard over his tent, fearing a.s.sa.s.sination, and ordered patrols to keep the Medinan streets free from any attempts to disturb the peace and threaten his army from within the city's confines.

The Muslim were now in parlous state. The trench might avail to stop the enemy for a time, but an opportunity was sure to occur when they would attempt a crossing, and once within the city Mahomet knew they would carry destruction before them, and irretrievable ruin to his cause. His Jewish enemies made common enmity against him with the Kureisch, and the Disaffected declared their intention of joining the rest of his foes. But he would not yield, and continued unabashed to defend the trench and city with all the skill and energy he could command from his hara.s.sed followers.

The Kureisch remained several days inactive, but at last Abu Jahl discovered a weak spot in his enemies' line where the trench was narrow and undefended. He determined on immediate attack, and sent a troop of hors.e.m.e.n to clear the ditch and give battle on the opposite side. The move was noticed from within the defence. Ali and a body of picked men were sent to frustrate it. Ali reached the ground just as the foremost of the Kureisch cleared the ditch and prepared to advance upon the city.

Swiftly he leapt from his horse, and challenged an aged chief of the Kureisch to single combat. The gage was accepted, but the chieftain could stand up to Ali no better than a reed stands upright before the wind that shakes it. The chief was slain before the eyes of his friend, and thereupon the general onslaught began. The Muslim fought like those possessed, until in a little s.p.a.ce there remained not one of the defiant party that had recently crossed the gulf between the armies. But the Kureisch were undaunted; the order for a general attack upon the trench was now ordered. The a.s.sault began in the early morning and continued throughout the day. For long weary hours, without respite and with very little sustenance the Muslin army kept the Kureisch host at bay. The encounters were sharp and prolonged, and none of the men could be spared from the strife to make their daily devotions to Allah.

"They have kept us from our prayers," declared Mahomet in wrath, as he watched the unresting attack, "G.o.d fill their bellies and their graves with fire!"

He cursed the Infidel dogs, while exhorting his men to stand firm, and before all things keep their lines unbroken. The attack was repulsed, but not without great loss and misery upon Mahomet's side. His prestige was now entirely lost among the citizens, only the Faithful still rallied round him out of their invincible trust in his personality. The Disaffected began to foment agitation within the narrow streets, the bazaars and public places. There was great distress among the people of Medina; scarcity of food mingled with their fears for the future to create an insecurity wherein crime finds its dwelling-place and brutality its fostering soil. "Then were the Faithful tried, and with strong quaking did they quake." Nevertheless, they stood firm, and took no part in the murmuring of the Disaffected, and presently Allah sent them down succour for their steadfastness and high courage.

Mahomet, failing in direct warfare to drive back his enemies, resorted to strategy. He planned to send a secret emba.s.sy to buy off the Beni Ghatafan, and so strive to break up the Kureisch alliance. But the rest of the city were unwilling to adopt this measure, preferring to trust more firmly in the strength of their defences. Finally, Mahomet determined to essay upon his own initiative some means of subtlety whereby he might force back this encompa.s.sing foe that hourly threatened his whole dominion. He sent an emba.s.sy to the Jews outside the city with intent to sow dissension between them and the Kureisch.

"See now," he commanded his envoy, "whether thou canst not break up this confederacy, for war, after all, is but a game of deception."

The Muslim pursued his way unchecked to the camp of the Koreitza, just outside the city, where he whispered his insidious messages into the ears of the chief, saying the Kureisch were already weary of fighting and were even now planning a retreat, and would forsake their allies as soon as was expedient, leaving them to the mercy of a Muslim revenge. He promised bribes of money, slave girls, and land from the Prophet if they would betray their new-found allies. Self-interest prevailed; at last the plan was agreed upon, and the messenger returned to Mahomet with the good news of the breaking-up of the confederacy.

The treachery of the Koreitza spread discouragement among the Arab chiefs. Moreover, their supplies were already running short. They ceased to press the siege so severely; the attacks became weaker, and Mahomet was easily able to prevent any further incursions beyond the trench. And now the weather broke up. The sunny country was transformed suddenly into a dreary, storm-swept wilderness. Blasts of wind came skurrying down upon the Kureisch camp, driving rain and sleet before them. To Mahomet it was the wrath of the Lord made manifest upon the presumptuous Meccans. Their camp-fires were blown out, their tents damp and draggled, their men dispirited, their forage scarce. Suddenly Abu Sofian, weary of inaction, thoroughly disheartened by the hardships of his position, broke up the camp and ordered a retreat.

The vast army faded away as magically as it had come. The morning after their departure the Muslim awoke to see only a few scattered tents and the disorderly remains of human occupation as evidences of the presence of a foe that had accounted itself invincible. The Meccans evidently accepted defeat, for they returned speedily to their own country, realising bitterly the impossibility of keeping together so heterogeneous an army in the face of a prolonged check. Medina was free of its immediate menace, and great was the rejoicing when the camp was abandoned and Islam returned in security to its sanctuary within the city. Mahomet repaired immediately to Ayesha's house, and was cleansing the stains of conflict from his body when the mandate came from Heaven through the lips of Gabriel:

"Hast thou laid aside thine arms? Lo, the angels have not yet put down their weapons, and I am come to bid thee go against the Beni Koreitza to destroy their citadel."

Mahomet's swift nature, alive to the value of speed, had realised in a flash that now was the time to strike at the Koreitza, the treacherous Hebrew dogs, before they could grow strong and gather together any allies to help them ward off their certain chastis.e.m.e.nt. The enterprise was proclaimed at once to the weary Muslim, and the great banner, still unfurled, placed in the hands of Ali. The Faithful were eager for rest, but at the command of their leader they forgot their exhaustion and rallied round him again with the same loving and invincible devotion that had sustained them during the terrible days of siege.

The expedition marched to the Koreitza fortress, and laid siege to it in March, 627. For twenty-five days it was besieged by Islam, says the chronicler, until G.o.d put terror into the hearts of the Jews, and they were reduced to sore straits. Then they offered to depart as the Kainukaa had departed, empty-handed, with neither gold nor cattle, into a strange land. But Mahomet had not forgotten their treachery to him under the suasion of the Kureisch, and he determined on sterner measures. The Jews were now thoroughly terrified, and sent in haste to crave permission for a visit from Abu Lubaba, an ally of the Beni Aus, their former confederates. Mahomet consented, as one who grants the trivial wish of a doomed man. In sorrow Abu Lubaba went into the camp of the Koreitza, and when they questioned him he told them openly that they must abandon hope. Their doom was decreed by the Prophet, sanctioned by Allah; it was irrevocable.

When the Koreitza heard the sentence they bowed their heads, some in wrath, some in despair, and charged Abu Lubaba with supplications for Mahomet's clemency. The messenger returned and told the Prophet what he had disclosed to the Jews concerning their impending fate.

"Thou hast done ill," declared Mahomet, "for I would not that mine enemies know their doom before it is accomplished."

Thereupon, says tradition, Abu Lubaba was filled with remorse at having displeased his master, and entering the Mosque bound himself to one of its pillars, whence it is called the Pillar of Repentance to this day. At last the Jews, worn out with the siege, without resources, allies, or any hope of relief, surrendered at discretion to the Beni Aus. Immediately their citadel was seized and plundered, while their men were handcuffed and kept apart, their women and children given into the keeping of a renegade Jew. Their cattle were driven into Medina before their eyes, and soon the whole tribe was withdrawn from its ancestral habitation, awaiting what might come from the hand of their terrible foe.

Then Mahomet p.r.o.nounced judgment. He sent for Sa'ad ibn Muadh, the chief of the Beni Aus, and into his hands he gave the fate of all those souls who belonged to the tribe of Koreitza. Sa'ad was elderly, fat, irritable, and vindictive. He had a long-standing grudge against this people, and knew nothing of the mercy which greater men bestow upon the fallen.

"My judgment is that the men shall be put to death, the women and children sold into slavery, and the spoil divided among the army."

Mahomet was exultant at the sentence.

"Truly the judgment of Sa'ad is the judgment of G.o.d p.r.o.nounced on high from beyond the seventh Heaven."

It accorded with his mood of angry resentment against the earlier treachery of the Koreitza, but why he deputed its p.r.o.nouncement to Sa'ad instead of taking it upon himself is not easy to discover. Possibly he may have dreaded to acquire such a reputation for cruelty as this would bestow upon him, possibly he wished to make clear to the world that the Jews had been doomed to death by a member of their allied tribe.

Certainly he welcomed the terrible sentence, and ensured its accomplishment. The Koreitza were dragged pitilessly to Medina, the men kept together under strict guard, the women and children made ready to be sold at the marts within the city.

That night the outskirts of Medina became the scene of grim activity. In the soft darkness of the Arabian night Mahomet's followers laboured with dreadful haste at the digging of many trenches. The day dawned upon their uncompleted work, and not until the sun was high did they return to the heart of the city. Then the men of the Koreitza were divided into companies and led out in turn to the trenches. The slaughter began. As they filed to the edge of the pits they were struck down by the waiting Muslim, so that their bodies fell into the common grave, mingled with the blood and quivering flesh of those who followed. As one company after another marched out and did not return, their chief man asked the Muslim soldier concerning his countrymen's fate:

"Seest thou not that each company departs and is seen no more? Will ye never understand?"

The doom of the Koreitza was wrought out to its terrible end, which was not until set of sun. The number of butchered men is variously estimated, but it cannot have been less than between 700 and 800.

So the Koreitza perished, each moving forward to meet the irremediable without fear, without supplication, and when the carnage was over, Mahomet turned to the distribution of the spoil. His eyes lighted upon Rihana, a beautiful Jewess, and he desired her as solace after this ruthless but necessary punishment. He offered her marriage; she refused, and became of necessity and forthwith his concubine. Then he took the possessions, slaves, and cattle of the vanquished tribe and divided them among the Faithful, keeping a fifth part himself, and the land he part.i.tioned also. A few women who had found favour in the eyes of Muslim were retained, the rest were sent to be sold as slaves among the Bedouin tribes of Nejd. The Koreitza no longer existed; their treachery had been visited again upon themselves.

The ma.s.sacre of the Koreitza and the War of the Ditch cannot be viewed apart. The ruthlessness of the former is the outcome of the success which made it possible. Mahomet had defeated a most formidable attempt to overthrow him, an attempt which would have lost much of its potency if the Koreitza had remained either friendly or neutral, and in the triumph which followed he sought to make such treachery henceforth impossible. He never lost an opportunity; he saw that the Koreitza must be dealt with instantly after the failure of the Meccan attack, and unhesitatingly he accomplished his work.

His act is a plain proof of his increasing confidence in his mission and in himself as ruler and emissary from on high. It speaks not only of his barbarity and courage in the use of it when occasion arose, but also of his tireless energy and swift perception of the right moment to strike.

His lack of compunction over the cruelty bears upon it the stamp of his age and environment. The Koreitza were the enemies of Allah and his Prophet; they had dared to betray him. Their doom was just. The result of the failure of the Meccan attack was to restore in great measure Mahomet's reputation, so that he had less trouble hereafter with the Disaffected within Medina and with the maraudings of desert tribes. For the moment his position within the city was comparatively secure; moreover, in exterminating the Koreitza he had removed the last of the hated Hebrew race from the precincts of his adopted city, and could regard himself as master of all its neighbouring territory. The Disaffected, it is true, remained sufficiently at variance with him to resent, though impotently, his severity towards the Koreitza, and to declare that Sa'ad ibn Muadh's death, which occurred soon after, was the direct result of his b.l.o.o.d.y judgment. But their resentment was confined to speech. The Meccans had retired discredited, and were unlikely to attack again for some time at least.

For a little s.p.a.ce Mahomet seemed secure in his city, whence active opposition had been driven out.

The period after the War of the Ditch shows him definitely the ruler of a rival city to Mecca. The Kureisch have made their last concerted attack and are now forced to recognise him as a permanent factor in their political world, though they would not name him equal until he had made further displays of strength. He takes his place now among the city chieftains of Western Arabia, and has next to reckon with the nomad Bedouin tribes of the interior, in which position he is akin to the ruler of Mecca himself. He is still never at rest from warfare. One expedition succeeds another, until there is some chance of the realisation of his dream, whose splendour even now beats with insistence upon his spirit, the establishment of his mighty faith within the mother-city which gave it birth, whence, purged of its idolatries and aflame with devotion, it shall make of that city the goal of its followers' prayers, the crown of its earthly sovereignty.

CHAPTER XVI