The expedition to Kheibar saw the promulgation of several ordinances dealing with the personal and social life of his followers. The dietary laws were put into stricter practice; the flesh of carnivorous animals was forbidden, and a severer embargo was laid upon the drinking of wine--the result of Mahomet's knowledge of the havoc it made among men in that fierce country and among those wild and pa.s.sionate souls.

Henceforward also the most careful count was kept of all the booty taken in warfare, and those who were discovered in the possession of spoil fraudulently obtained were subject to extreme penalties. All spoil was inviolate until the formal division of it, which usually took place upon the battlefield itself or less frequently within Medina. The Prophet's share was one-fifth, and the rest was distributed equally among the warriors and companions. Since Islam derived its temporal wealth chiefly by spoliation, the destiny of its plunder was an important question and gave rise to frequent disputes between the Disaffected and the Believers which are mentioned in the Kuran. By now, however, the malcontents were for the most part silenced, and we hear little disputation after this as to the apportionment of wealth.

With the return to Medina came the inaugury of Mahomet's extension of diplomacy--the dream which had filled his mind since the tide of his fortunes had turned with the Kureisch failure to capture his city. The year 628, the first year of emba.s.sies, saw his couriers journeying to the princes and emperors of his immediate world to demand or cajole acknowledgment of his mission. A great seal was engraved, having for its sign "Mahomet, the Prophet of G.o.d," and this was appended to the strange and incoherent doc.u.ments which spread abroad his creed and pretensions.

The first emba.s.sy to Heraclius was sent in this year summoning him to follow the religion of G.o.d's Prophet and to acknowledge his supremacy. At the same time the Prophet sent a like missive to the Gha.s.sanide prince Harith, ally of Heraclius and a great soldier. The envoys were treated with the contempt inevitable before so strange a request from an unknown fanatic, and Heraclius dismissed the whole matter as the idle word of a barbarian dreamer. But Harith, with the quick resentment harboured by smaller men, asked permission of the Emperor to chastise the impostor.

Heraclius refused; the emba.s.sy was not worthy of his notice, and he was certainly determined not to lose good fighting men in a useless journey through the desert. So Mahomet received no message in return from the Emperor, but the omission made no difference to his determination to proceed upon his course of diplomacy.

He then sent to Siroes of Persia a similar letter, but here he was treated more rudely. The envoy was received in audience by the king, who read the extraordinary letter and in a flash of anger tore it up. He did not ill-treat the messenger, however, and suffered him to return to his own land.

"Even so, O Lord, rend Thou his kingdom from him!" cried Mahomet as he heard the story of his flouting.

His next enterprise was more successful. The governor of Yemen, Badzan, nominally under the sway of Persia, had separated himself almost entirely from his overlord during the unstable rule of Siroes, son of the warrior Chosroes. Now Badzan embraced Islam, and with his conversion the Yemen population became officially followers of the Prophet. Encouraged by the success, Mahomet sent a despatch to Egypt, where he was courteously received and given two slave girls, Mary and Shirin, as presents. Mary he kept for himself because of her exceeding beauty, but Shirin was bestowed upon one of the Companions. Although the Egyptian king did not embrace Islam, he was kindly disposed towards its Prophet.

The next despatch, to Abyssinia, is distinguished by the importance of its indirect results. Ever since the small body of Islamic converts had fled thither for refuge before the persecutions of the Kureisch, Mahomet had desired to convert Abyssinia to his creed. Now he sent an envoy to its king enjoining him to embrace Islam, and asking for the hand of Omm Haliba in marriage, daughter of Abu Sofian and widow of Obeidallah, one of the "Four Inquirers" of an earlier and almost forgotten time. The despatch was well received by the governor, who allowed Omm Haliba and all who wished of the original immigrants to return to their native country. Jafar, Mahomet's cousin, exiled to Abyssinia in the old troublous times, was the most famous of these disciples. He was a great warrior, and found his glory fighting at the head of the armies of the Prophet at Muta, where he was slain, and entered forthwith upon the Paradise of joy which awaits the martyrs for Islam. Not long after his return from Kheibar the Refugees arrived, and Mahomet took Omm Haliba to wife.

During the remainder of 628 the Prophet held his state in Medina, only sending out some of his lesser leaders at intervals upon small defensive expeditions. His position was now secure, but only just as long as his right arm never wavered and his hands never rested from slaughter. By the edge of the sword his conquests had been made, by the edge of the sword alone they would be kept. But it was now necessary only for him to show his power. The frightened Arab tribes crept away, cowed before his vigilance, but if the whip were once put out of sight they would spring again to the attack.

He now receives the t.i.tle of Prince of Hadaz, how and by whom bestowed upon him we have no record. Most probably he wrested it himself by force from the tribes inhabiting that country, and compelled them to acknowledge him by that sign of overlordship. The year before the stipulated time for Mahomet to repair once more to Mecca was spent in consolidating his position by every means in his power. He was resolved that no weakness on his part should give the Kureisch the chance to refuse him again the entry into their city. His position was to be such that any question of ignoring the treaty would be made impossible, and by the time of Dzul Cada, 629, he had carried out his designs with that thoroughness of which only he in all Arabia seemed at that period capable.

Two thousand men gathered round him to partic.i.p.ate in the important ceremony which was for them the visible sign of their kinship with the sacred city, and its ultimate religious absorption in their own all-conquering creed. They were clad in the dress of pilgrims, and carried with them only the sheathed sword of their compact for defence.

But a body of men brought up the rear, themselves in armour, driving before them pack-camels, whereon rested arms and munitions of all kinds.

Sixty camels were taken for sacrifice, and Mahomet, son of Maslama, with one hundred horse formed the vanguard, so as to prove a defence should the pa.s.sions of the Kureisch overcome their discretion and nullify their plighted words. Abdallah, the impetuous, would fain have shouted some defiant words as the cavalcade neared the portals of the city, but Omar restrained him and Mahomet gave the command.

"Speak ye only these words, 'There is no G.o.d but G.o.d; it is He that hath upholden His servant. Alone hath He put to flight the hosts of the Confederates.'"

So any tumult was prevented and the truce carried out.

Then began one of the most wonderful episodes ever written upon the pages of history--nothing less than the peaceable emigration for three days of a whole city before the hosts of one who but a little time since had fled thence from the persecution of his fellows. All the Meccan armed population retired to the hills and left their city free for the completion of Mahomet's religious rites. With the sublimest faith in his integrity they left their city defenceless at his feet. Truly the Prophet's magnetism had won him many an adherent and secured him great triumphs in warfare, but never had his power shone with such l.u.s.tre as at the time of his Fulfilled Pilgrimage. The city was left weaponless before his soldiery, and the dwellers within its walls were content to trust to the power of a written agreement, which in the hands of an unscrupulous man would be as effective as a reed against a whirlwind.

Mahomet entered the city, and for three days pitched his tent of leather beneath the shadow of the Kaaba. He made the sevenfold circuit thereof and kissed the Black Stone. Thence he journeyed with all his followers to Safa and Marwa, where he performed the necessary rites, and at which latter place he sacrificed his victims, drawing them up in line between himself and the city. Then returning there he asked for and obtained the hand of Meimuna, sister-in-law of his uncle Abbas, a bold and characteristic stroke which did much to pave the way for the later conversion of his uncle and the final enrolment of the chief men of Mecca upon his side.

This was the last marriage he contracted, and it shows, as so many other alliances, his keen political foresight and the exercise of his favourite method of attempting to win over hostile states. He was still the political leader and schemer, though the ecstasy of religion, symbolised for him just now in the rites of the Lesser Pilgrimage, had caught him for the moment in its sweep. Public prayer was offered upon the third day from the Kaaba itself, and with that the Pilgrimage came to an end.

Mahomet tried earnestly to win over and conciliate the Meccans during this meagre three days' sojourn, but his task was beyond the power even of his magnificent energy.

At the end of the third day the Meccans returned.

"Thy time is outrun: depart thou out of our city."

Mahomet answered: "What can it matter if ye allow me to celebrate my marriage here and make a feast as is the custom?"

But they replied with anger, "We need not thy feasts; depart thou hence."

And Mahomet was reluctantly forced to comply. He had been not without hope that the Kureisch would be won over to his cause in such great numbers that he might be suffered to remain as head of a converted Mecca, and he was loth to see such an unrivalled opportunity slip by without trying his utmost to gain some kind of permanent foothold in the city of his desires. But his faith weighed not so well with the Kureisch, and, having within himself the strength which knows when to desist from importunity, he quitted the city and retired to Sarif, eight miles away, where he rested together with his host of believers, now content and reverent towards the master who had made their dreams incarnate, their ideals tangible.

At Sarif Mahomet received what was perhaps the best fortune that had come to him outside his own powerful volition. Khalid, the skilful leader at Ohod and the greatest warrior the Kureisch possessed, together with Amru, poet and scholar as well as future warrior and conqueror of Egypt, were won over to the faith they had so obstinately opposed. They joined Mahomet at Sarif, and were forthwith appointed among the Companions, the equals of Ali, Othman and Omar. Following their adherence to the winning cause came the allegiance to Mahomet of Othman ibn Talha, custodian of the Kaaba. With these men of weight and influence ranged upon his side, the chief in war, the supreme in song, and the representative of Meccan ritualistic life, Mahomet had indeed justification for rejoicing. They were the first of the famous men and rulers in Mecca to range themselves with him, and they marked the turn of the tide, which came to its full flowing with the occupation of the sacred city and the conversion of Abu Sofian and Abbas.

Slowly, with pain and striving, Mahomet was overcoming the measureless opposition to things new. Six years of ceaseless effort, warfare and exhortation, compulsion and rewards were needed to secure for him the undisputed exercise of his religion in the place that was its sanctuary.

Faith, backed by the strength and wealth of his armies, now gathered in the choicest of his opponents. The time was come when he was beginning to taste the wine of success. He had scarcely penetrated the borderland of that delectable garden, but the first meagre fruit thereof was sweet. It spurred him on to the perpetual renewal of alertness that he might keep what he had won and pursue his way to the innermost far-off enclosure, around the portal of which was written, as a mandate for all the world: "Bear witness, there is no G.o.d but G.o.d, and Mahomet is His Prophet."

The Fulfilled Pilgrimage, however, was but the preliminary to his master-stroke of policy strengthened by force of arms: months of hard fighting and diplomacy were needed before he could direct the blow that made his triumph possible. For the time he had simply made clear to Arabia that Mecca was his holy city, the queen of his would-be dominion, and by scrupulous performance of the old religious rites he had identified Islam both to his followers and to the Meccans themselves with the ancient fadeless traditions of their earlier faith, purified and made permanent by their homage to one G.o.d, "the Compa.s.sionate, the Merciful, the Mighty, the Wise."

CHAPTER XVIII

THE TRIUMPHAL ENTRY

"When the help of G.o.d and the Victory arrive, And thou seest men entering the religion of G.o.d by troops, Then utter the praise of thy Lord, implore His pardon, for He loveth to turn in mercy."--_The Kuran._

After the swordless triumph of Dzul Cada, 629, Mahomet rested in Medina for about nine months, while he sent out his leaders of expeditions into all parts of the peninsula wherever a rising was threatened, or where he saw the prospect of a conversion by force of arms. The Beni Suleim, whose more powerful allies, the Ghatafan, had given Mahomet much trouble in the past, were still recusant. Mahomet sent an expedition to essay their conversion early in the year, but the Suleim persisted in their enmity and received the Muslim envoys with a shower of arrows. They retired hastily, being insufficiently equipped to risk an attack, and came back to Medina. The Prophet, unabashed, now sent a detachment against the Beni Leith. The encampment was surprised, their camels plundered, their chattels seized, while they themselves were forced to flee in haste to the fastnesses of the desert. The Beni Murra, conquerors of Mahomet's expeditionary force at Fadak, received now at his hands their delayed but inevitable punishment. The Prophet found himself strong enough, and without any compunction he inflicted the severest chastis.e.m.e.nt upon them, more especially as an example to the neighbouring tribes of the retribution in store for all who dared to revolt against his newly-won but still precarious power.

Soon after an expedition of fifteen men was sent to Dzat Allah upon the borders of Syria. The men journeyed confidently to their far-off goal, but instead of finding, as they expected, a few chiefs at the head of ill-organised armies, they found arrayed against them an overwhelming force, well led and disciplined. They called upon them to embrace Islam with the fine courage of certain failure. The Bedouin hordes scoffed at the exhortation, and forthwith slew the whole company except one, who managed to escape to Medina with the tale. The catastrophe was a signal for a ma.s.sed attack upon Mahomet's power from the whole of the border district, led by the feudatories of Heraclius, who were bent upon exterminating the upstart.

Hastily the Muslim army was mobilised, given into the leadership of Zeid, who with Jafar and Abdallah was commissioned to resist the infidels to the last and to continue their attack upon the foe until they were either slain or victorious. The army marched to Muta in September, 629, and while on the way heard with alarm of the ma.s.sing of the foe, whose numbers daunted even their savage bravery.

At Muta a council of war was called at which Zeid and Abdallah were the princ.i.p.al speakers. After the peril of their position had been discussed and the reasons for retreat given, Abdallah rose from among his fellows, determined to rally their spirits. He pressed for an immediate advance, urging the invincibility of Allah, the power of their Prophet, and the glory of their cause. It was impossible for those warrior spirits not to respond to his enthusiasm, and the order was given. The Muslim marched to Beleea by the Dead Sea, but finding themselves in no good strategic position and hearing still further news as to the immensity of their opposition, they retired to Muta, where at the head of a narrow ravine they offered battle to the Roman auxiliaries, who far outweighed them in numbers and efficiency.

The Roman phalanx bore down upon them, and Zeid at the head of his troops urged them to resist with all their strength. He was cut down in the van as he led the opposing rush, and instantly Jafar, leaping from his horse, maimed it, as a symbol that he would fight to the death, and rushed forward on foot. The fight grew furious, and as the Muslim army saw itself slowly pressed back by the enemy its leader fell, covered with wounds. Abdallah seized the standard and tried to rally the Faithful, whose slow retreat was now breaking into a headlong flight. At his cry there was a brief rally, until in his turn he was cut down by the advancing foe. A citizen sprang to the standard and kept it aloft while he strove to stem the tide, but in vain. The Muslim ranks were broken and dispirited. They fell back quickly, and only the military genius of Khalid, in command of the rear, was able to save them from annihilation.

He succeeded in covering their retreat by his swift and skilful moving, and enabled the remnant to return to Medina in safety.

Mahomet's grief at the loss of Jafar and Zeid was great. Jafar had only lately returned from Abyssinia, and was just at the beginning of his military career. He was the brother of Ali, and the martial spirit that had raised that warrior to eminence was only just now given opportunity to manifest itself. His loss was rightly felt by Mahomet to be a blow to the military as well as the intellectual prowess of Islam.

The Syrian feudatories, however, were not permitted to enjoy their triumph in peace. In October, 629, Amru, Mahomet's recent convert, was sent to chastise the offenders and exact tribute from them. He found the task was greater than he had imagined, and sent hurriedly to Medina for reinforcements. Abu Obeida was in command of the new army, and when he came up with Amru there was an angry discussion as to who should be leader. Abu Obeida had the precedent of experience and the a.s.set of having been longer in Mahomet's service than Amru, but he was a mild man, fearful, and a laggard in dispute. Amru's impetuous determination overruled him, and he yielded to the compulsion of his more energetic rival, fearing to provoke disaster by prolonging the quarrel. The hostile Syrian tribes were rapidly dispersed with the increased forces at Amru's command, and he returned triumphant to Medina.

As a recompense for his yielding of the leadership to Amru, Abu Obeida was entrusted by Mahomet with the task of reducing the tribe of Joheina to submission. The expedition was wholly successful; the Joheina accepted the Prophet's yoke without opposition, and their lead was followed later in the year by the Beni Abs Murra and the Beni Dzobian, and finally the Beni Suleim, whose enmity in conjunction with the Beni Ghatafan had done much to prolong the siege of Medina.

The Prophet was exultant. The year's successes had surpa.s.sed his expectations, and the maturing of his deep-laid plans for the reduction of Mecca by pressure without bloodshed satisfied his ambitious and dominating soul. He was now master of Hedaz, overlord of Yemen and the Bedouin tribes of the interior as far as the dim Syrian border.

But with all his newly-found sovereignty there was one stronghold which he could neither conquer nor even impress. On the crowning achievement of subduing Mecca all his hopes were set, and there were no means that he did not employ to increase his power so that its continued resistance might ultimately become impossible. He strengthened his hold over the rest of Arabia; he won from Mecca as many allies as he could; he continually impressed upon both his followers and the surrounding tribes that the city was his natural home, the true abiding-place of his faith.

Now, having prepared the way, he ventured to ensure the safety thereof by diplomacy and a skilful use of the demonstration of force. He was strong enough to compel an encounter with the Kureisch which should prove decisive.

In the attack upon the Khozaa, allies of the Prophet, the Beni Bekr, who gave their allegiance to the Kureisch, supplied Mahomet with the necessary _casus belli_. He declared upon the evidence of his friends that the Kureisch had helped the Beni Bekr in disguise and announced the swift enforcement of his vengeance. In alarm the Kureisch sent Abu Sofian to Medina to make their depositions as to the rights of the case and to beg for clemency. But their emissary met with no success. Mahomet felt himself powerful enough to flout him, and accordingly Abu Sofian was sent back to his native city discomfited.

There follows a tradition which has become obscured with the pa.s.sing of time, and whose import we can only dimly investigate. Abu Sofian was returning somewhat uneasily to Mecca when he encountered the chief of the Khozaa, the outraged tribe. An interview of some length is reported, and it is supposed that the chief represented to the Meccan citizen the hopelessness of his resistance and the advantages in belonging to the party that was rapidly bringing all Arabia under its sway. Abu Sofian listened, and it may be that the chief's words induced him to consider seriously the possibility of ranging himself beneath the banner of the Prophet.

Meanwhile Mahomet had summoned all the matchless energy of which he was capable, and set on foot preparations for the overwhelming of Mecca.

Every Believer was called to arms; equipment, horses, camels, stores were gathered in vast concourse upon the outskirts of Medina, awaiting only the command of the Prophet to go up against the scornful city whose humiliation was at hand. The order to march was given on January 1, 630, and soon the whole army was bearing down upon Mecca with that rapidity which continually characterised the Prophet's actions, and which was more than ever necessary now in face of the difficult task to be performed. In a week the Prophet, with Zeinab and Dram Salma as his companions, at the head of 10,000 men, the largest army ever seen in Medina, arrived within a stage of his goal. He encamped at Mar Azzahran and there rested his army from the long desert march, the toilsome and difficult route connecting the two long-sundered cities that had given feature to the origin and growth of Islam. While he was there he received what was perhaps the most important a.s.set since the conversion of Khalid. Abbas, his uncle, still timorous and vacillating, but now impelled into a firmer courage by the powerful agency of Mahomet's recent triumphs, quitted Mecca with his following and joined his nephew, professing the creed of Islam, and enjoining it also upon those who accompanied him.

The conversion did not come as a surprise to Mahomet. He had been watching carefully by means of his spies the trend of events in Mecca, and he knew that the allegiance of Abbas was his whenever he should collect sufficient force to demonstrate his superiority. Abbas loved the winning cause. When Mahomet was obscure and persecuted he had befriended him as far as personal protection, but his was not the nature to venture upon a hazardous enterprise such as the Prophet's attempt to found a new religious community in another city. Now, however, that the undertaking had proved so completely victorious that it threatened to make of Mecca the weaker side, Abbas, with the solemnity which falls upon such people when self-interest points the same way as previous inclination, threw in his lot with Islam.

The Muslim rested that night at Mar Azzahran, kindling their camp-fires upon the crest of a hill whose summit could be seen from the holy city.

The glare flamed red against the purple night sky, and by its ominous glow Abu Sofian ventured beyond the city's boundaries to reconnoitre.

Before he could penetrate as far as the Muslim encampment he was met by Abbas, who took him straightway to Mahomet. When the morning came the Prophet sent for his rival and greeted him with contempt:

"Woe unto thee, Abu Sofian; seest thou not that there are no G.o.ds but G.o.d?"