CHAPTER XX

ICONOCLASM

"Oh Prophet, contend against the Infidels and the hypocrites, and be rigorous with them. h.e.l.l shall be their dwelling-place!

Wretched the journey thither."--_The Kuran._

The clouds upon the Syrian border gathered so rapidly that they threatened any moment to burst during the autumn of 680. When Mahomet heard that the feudatories were ma.s.sed under the bidding of Heraclius at Hims, he realised there was no time to be lost. Eagerly he summoned his army, and expected from it the same enthusiasm for the campaign as he himself displayed.

But there was no generous response to his call. Syria was far away, the Believers could not be convinced of the importance of the attack. They were weary of the incessant warfare and it was, moreover, the season of the heats, when no man willingly embarked upon arduous tasks. The Companions rallied at once to the side of their leader, and many true Believers also supported their lord, but the Citizens and the Bedouins murmured against his exactions, and for the most part refused to accompany him.

Only Mahomet's indefatigable energy summoned together a sufficient army.

But the Believers were generous, and gave not only themselves but their gold, and after some delay the expedition was organised.

Mahomet himself led the troop, leaving Abu Bekr in Medina to conduct the daily prayer and have charge of the religious life of the city, while to Molleima were given the administrative duties. The expedition reached the valley of Heja, where Mahomet called a halt, and there, about half-way from his goal, rested the greater part of two days. The next days saw him continually advancing over the scanty desert ways, urging on his soldiers with prayers and exhortations, so that they might not grow weary with the long heat and the silence. Finally he sighted Tebuk, where the rebel army was reported to be.

But by this time the border tribes had dispersed, frightened into inactivity by the strength of Mahomet's army, and incapacitated further by lack of definite leadership. There seemed no fighting to be done, but Mahomet was determined to make sure of his peaceful triumph. The main force stayed at Tebuk, while Khalid was despatched to Dumah, there to intimidate both Jews and Bedouins by the size of his force and their fighting prowess. The manoeuvre was entirely successful, and before long Mahomet had received the submission of the tribes dwelling along the sh.o.r.es of the Elanitic Gulf.

Meanwhile, he had recourse to diplomacy as well as the sword. He sent a letter to John, Christian prince of Eyla, and received from him a most favourable hearing. John accompanied the messenger back to the Prophet, where he accorded him meet reverence and regard as the leader of a mighty faith. Between the two princes a treaty was drawn up, the text of which is extant, and very probably authentic. It is characteristic of the whole series of treaties entered into at this time by Mahomet with the desert tribes, and as such is interesting enough to reproduce. These treaties are given at full length in Wakidi; they differ from each other by only small details, and that drawn up for John of Eyla may be taken as fairly representative. It is little more than a guarantee of safe conduct upon either side, and is noticeably free from any religious requirements or commissions:

"In the name of G.o.d, the Gracious, the Merciful. A compact of peace from G.o.d and from Mahomet, the Prophet and Apostle of G.o.d, granted unto Yuhanna, son of Rubah, and unto the people of Eyla. For them who remain at home and for those that travel by sea or by land, there is the guarantee of G.o.d and of Mahomet, the Apostle of G.o.d, and for all that are with them, whether of Syria or of Yeman, or of the Sea Coast. Whoso contraveneth this treaty, his wealth shall not save him--it shall be the fair prize of him that taketh it. Now it shall not be lawful to hinder the men of Eyla from any springs which they have been in the habit of frequenting, nor from any journey they desire to make, whether by sea or by land. The writing of Juheim and Sharrabil, by command of the Apostle of G.o.d."

When this scanty doc.u.ment had been completed John of Eyla betook himself again to his own country, leaving Mahomet free to enter into further compacts with the Jews of Mauna, Adzuh, and Jaaba. When these had been ratified and Mahomet had received tribute from the surrounding people, he set out again for Medina, having first made sure of Khalid's success in Dumah, and receiving the conversion of the chief of that tribe with much gladness.

Now, departing to Medina confident in his success, it was with no good will that he entered its walls. Many of his erstwhile followers, especially the tribes of Bedouins, had refused him their help upon this adventure, and, immediate danger being past, he returned to rend them in the fury of his eloquence. His success had given him the right to chastise; even the Ansar were not exempt from his wrath. Three who remained behind were proscribed, and compelled to fulfil fifty days of penance.

"Had there been a near advantage and a short journey, they would certainly have followed thee; but the way seemed long to them. Yet they will swear by G.o.d, 'Had we been able we had surely gone forth with you; they are self-destroyers! And G.o.d knoweth that they are surely liars!'"

Before he had entered the city his anger was further provoked by the Beni Ganim, who had erected a mosque, ostensibly out of piety, really to spite the Beni Amru ibn Auf and to make them jealous for their own mosque at Kuba, whose stones he had laid with his own hands. He fell upon the Ganim, "some who have built a mosque for mischief," and demolished the building. Then he drew attention to their perfidy in the Kuran, and took care that there should be no more mosques built in the spirit of rivalry and envy.

Very little time after his return to Medina, Abdallah, leader of the Disaffected, his opponent and critic for so many years, died suddenly.

His death meant a great change in the position of his party. There was no strong man to succeed Abdallah, and they found themselves without leader or policy. They had for long been nominally allies of Mahomet, but had not scrupled under Abdallah's leadership to question his authority by opposition and sometimes in open acts of war. Abdallah's death crushed for ever any attempts at revolt in Medina, and fused the Disaffected into the common stock of Believers.

Abdallah occupies rather a peculiar position in Mahomet's entourage; he was often the Prophet's opponent, sometimes his open defier, and yet Mahomet's dealings with him were uniformly gentle and forbearing. He may have had some personal regard for him. Abdallah was a stern and upright man, whose uncompromising nature would speedily win Mahomet's respect.

Possibly the Prophet felt he might be too powerful an enemy, and determined to ignore his insurrections. He paid him that respect which his generosity of mind allowed him to offer towards any he knew and liked. The Mahomet whose ruthlessness towards his opponents fell like an awe upon all Arabia, could know and do homage to an enemy who had shown himself worthy of his steel. All things seemed to be working towards Mahomet's final prevailing. Now at last after many years the city of Medina was unfeignedly his, the Jews were extirpated, the Disaffected united under his banner.

Meanwhile, the city of Taif still held out in spite of Malik's incessant warfare against it. But its defences were steadily growing weaker, and at last the inhabitants knew they could no longer continue the hopeless struggle. The chief citizens sent an emba.s.sy to Mahomet, promising to destroy their idol within three years if the Prophet would release them from their hara.s.sment. But Mahomet refused unconditionally. The uprooting of idolatry was ever the price of his mercy. The message was sent back that instant demolition of the accursed thing must be made or the siege would continue. Then the people of Taif, hoping once more for clemency, asked to be released from the obligation of daily prayer. This request Mahomet also refused, but in deference to their ancestral worship, and no doubt in some pity for their plight, he allowed their idol to be destroyed by other hands than their own. Abu Sofian and Molleima were despatched with a covering force to destroy the great image Lat, which had stood for time immemorial in the centre of Taif and was the shrine for all the prayers and devotions of that fair and ancient city.

Taif was the last stronghold of the idolaters. When that had fallen beneath the sway of the Prophet and his remote, austerely majestic G.o.d-head, indivisible and personless, the doom of the old G.o.ds was at hand. They were dethroned from their high places at the bidding of a man; but they had not bowed their heads before his proclaimed message, but before the strength of his armies, the onward sweep of his ceaseless and victorious warfare. To Mahomet, indeed, Allah had never shown himself more gracious than at the fall of idolatrous Taif. He resolved thereupon that the crowning act of homage should be fulfilled. He would make a solemn journey to the holy city, and accomplish the Greater Pilgrimage with purified rites freed from the curse of the worship of many G.o.ds.

But when he came to the setting forth, and the sacred month of Dzul Higg was upon him, he found that many idolatrous practices still remained as part of the great ceremonial. He could not contaminate himself by undertaking the pilgrimage while these remained, but he could send Abu Bekr to ensure that none should remain after this year's cleansing. He was now strong enough to insist that the rooting out of idolatry was his chief policy, and to make the breaking up of the ancestral G.o.ds inc.u.mbent upon the whole country. Abu Bekr was commissioned to set forth upon his task with 300 men, and to spare neither himself nor them until the mission was accomplished and every idolatrous practice blotted out.

And now follows one of the most characteristic acts Mahomet ever performed, wherein obligation is made to bow to expediency and the bonds of treaties snap and break before the wind of the Prophet's will. Abu Bekr had started but one day's journey upon the Meccan road when Ali was sent after him with a doc.u.ment bearing the Prophet's seal. This he was to read to the Faithful, and receive their pledge that they would act upon its contents. Mahomet also published abroad a like proclamation in the city itself. The doc.u.ment drawn up and despatched with such haste was nothing less than a Release for the Prophet and his followers from all obligations to the Infidels after a term of four months.

"A Release by G.o.d and the Apostle in respect of the Heathen with whom ye have entered into treaty. Go to and fro in the earth securely in the four months to come. And know ye cannot hinder G.o.d, and that verily G.o.d will bring disgrace upon the Unbelievers. And an announcement from G.o.d and his Apostle unto the People on the day of Pilgrimage that G.o.d is discharged from (liability to) the Heathen and his Prophet likewise.... Fulfil unto these their engagements until the expiration of their terms; for G.o.d loveth the pious. And when the forbidden months are over then fight gainst the heathen, wheresoever ye find them, ... but if they repent and establish Prayer and give the t.i.thes, leave them in peace.... O ye that believe, verily the Unbelievers are unclean. Wherefore let them not approach the Holy Temple after this year."

No one reading this writing, which bears upon it all the stamps of authenticity, can fail to see the motive behind its words. Its unscrupulousness has received in all good faith the sanction of the Most High. Mahomet knew that the time was ripe for an uncompromising insistence upon the acceptance of his faith. He was strong enough to compel. It was Allah who had strengthened his armies and given him dominion, therefore in Allah's name he repudiated his agreements with heathen peoples, and by virtue of his power he purposed to bestow upon his Lord a greater glory. An act wrought in such defiance of honour at the inspiration of G.o.d savours unquestionably of hypocrisy, but none who estimates aright the age and environment in which Mahomet dwelt can accuse him of anything more than a keenness of political cunning which led him to value accurately his own power and the waning reputation of idolatry.

The evil example he had set in this first Release extended with his conquests until it was accounted of universal application, and no Muslim considered himself dishonoured if he broke his pledge with any Unbeliever. From this time a more dogmatic and terrible note enters into his message. He openly a.s.serts that idolatry is to be extirpated from Arabia by the sword, and that Judaism and Christianity are to be reduced to subordinate positions. Judaism he had never forgiven for its rejection of him as Prophet and head of a federal state; Christianity he hated and despised, because to him in these later years monotheism had become a fanatic belief, and the whole conception of Christ's divinity was abhorrent to his worship of Allah. He was not strong enough to proclaim a destructive war against either faith, but he allowed them to exist in his dominions upon a precarious footing, always liable to abuse, attack, and profanation.

From the spring of 631 until the end of his life, Mahomet's campaigns consist in defensive and punitive expeditions. The realm of Arabia was virtually his, and the constant succession of emba.s.sies promising obedience and expressing homage continued until the end. But he was not allowed to enjoy his power in peace. The continuous series of small insurrections, speedily suppressed, which had accompanied his rise to power in later years, was by no means ended with his comparative security. But they never grew sufficiently in volume to threaten his dominion; they were wiped out at once by the alertness and political genius of his rule, until his death gave all the smaller chieftains fresh hope and became the signal for a desperate and almost successful attempt to throw off the shackles.

The first important conversion after his return from Taif was that of Jeyfar, King of Oman, followed closely by the districts of Mahra and Yemen, which localities had been hovering for some time between Islam and idolatry. The tribes of Najran were inclined to Christianity, and Mahomet was now anxious to gain them over to himself. The severity he had practised against a certain Christian church of Hanifa, however, weighed with them against any allegiance until he promised that theirs should be more favourably treated. A treaty was then made with these tribes by which each was to respect the religion of the other.

Mahomet remained in Medina throughout the year 631 and the beginning of 632, keeping his state like unto that of a king, surrounded by his Companions and Believers, receiving and sending forth emba.s.sies, receiving also tribute from those lands he had conquered, the beginning of that wealth which was to create the magnificence of Bagdad, the treasures of Cordova. The tribes of the Beni Asad, the Beni Kunda, and many from the territory of Hadramaut made their submission; tax-gatherers were also sent out to all the tributary peoples, and returned in safety with their toll. Almost it seemed as if peace had settled for good upon the land. The only threatenings came from the Beni Harith of the country bordering Najran, and the Beni Nakhla, with a few minor tribes near Yemen. Khalid was sent to call the Beni Harith to conversion at the point of the sword, and Ali subdued without effort the enfeebled resistance of the Beni Nakhla. Continual emba.s.sies poured into Medina. The country was quiet at last. After years of tumult Arabia had settled for the moment peaceably under the yoke of a religious enthusiast, who nevertheless possessed sufficient political and military genius to found his kingdom well and strongly.

Mahomet had attained his aims, and whether he could keep what he had now rested with himself alone. After this period of calm there is a diminution in his energy and fiery zeal. The effort of that continual warfare had kept him in perpetual fever of action; when its strain was removed he felt the weight of his kingdom and the religion he had so fearlessly reared. Until the end of his life he kept his hold upon his subjects, and every branch of justice, law, administration, and military policy felt his detailed guiding, but with the attainment of peace for Arabia under his sway, his aggressive strivings vanished. Virtually he had accomplished his destiny, and with the keen prescience of those who have lived and worked for one object, he knew that the outermost stronghold of those which Islam was destined to subdue had yielded to his pa.s.sionate insistence. His successors would carry his work to higher attainments, but his personal part was done, and it was with a sense of finality that almost brought peace to his perpetually striving nature that he prepared for his last witness to the glory and unity of Allah, the performance of the Greater and Farewell Pilgrimage.

CHAPTER XXI

LAST RITES

"This day have I perfected your religion for you, and have filled up the measure of my favours upon you; and it is my pleasure that Islam be your religion."--_The Kuran_.

A year had pa.s.sed since Abu Bekr's purgatory Pilgrimage, and now the sacred month drew near once more and found Mahomet secure in his adopted city, the acknowledged spiritual and political leader among the Arabian tribes. Not since his exile had the Prophet performed in their entirety the rites of the Greater Pilgrimage. Now he felt that his achievements would receive upon them the seal of Allah and become attested in the eyes of the world if he should undertake a complete and purified Pilgrimage in company with the host of his followers. The Pilgrimage was proclaimed abroad in Islam, and every Believer who could by any means accomplish it a.s.sumed the Pilgrim's garb, until the army of the devout numbered about 40,000 men. All the Prophet's wives accompanied him, and every Believer of any standing in the newly formed state was his close attendant. It was felt, indeed, that this was to be the Pilgrimage that was to ordain and sanction the rite for all time. In the deepest spirit of religion and devotion it was undertaken and completed. Islam was now to show to the world the measure of its strength, and to succeeding generations the sum of its being and the insistence of its call.

With the host travelled also a hundred camels, destined as a sacrifice upon the triumphant day when the ceremonies should be accomplished. By easy stages the Pilgrims journeyed through the desert. There was no hurry, for there was no fear of attack. The whole company was unarmed, save for the defensive sword allowed to each man. Over the desert they moved like locusts, overwhelming the country, and the tune of their march spread far around. In ten days the pilgrim army, in the gladness of self-confidence and power, arrived at Sarif, a short day's march from their goal. There Mahomet rested before he embarked upon the final journey.

Mecca lay before him, awaiting his coming, her animosities silenced, her populace acquiescent, her temples freed from the curse of idolatry. His mind was uplifted into a fervour of praise. He seemed in truth about to enter upon his triumph, to celebrate in very flesh the ceremonies he had reverenced, to celebrate them in his own peculiar manner, freed of what was to him their bane and degradation. Something of the foreknowledge of the approaching cessation of activity flashed across him as he mounted Al-Caswa and prepared to make the entry of the city.

He came upon the upper suburbs by the same route as he had entered Mecca two years before, and proceeded to the Kaaba. There he performed the circuits of the sacred place and the preliminary rites of the Greater Pilgrimage. Then he returned to the valley outside the city where his tent was pitched, and tarried there the night. And now Ali, the mighty in arms, reached the city from an admonitory expedition and demanded the privilege of performing the Pilgrimage. Mahomet replied that like most other Believers he might perform the rites of the Lesser Pilgrimage, but that the Greater was barred to him because he had no victims. But Ali refused to forego his privilege, and at last Mahomet, urged by his love for him and his fear of creating any disturbance at such a time, felt it wiser to yield. He gave Ali the half of his own victims, and their friendship and Ali's devotion to his master were idealised and made sweeter for the gift.

Now the rites of the Greater Pilgrimage properly began. Mahomet preached to the people from the Kaaba on the morning of the next day, and when his words had roused the intense religious spirit of those listening ma.s.ses he set out for Mina, accompanied by Bilal, followed by every Believer, and prepared to spend the night in the sacred valley. When morning dawned he made his way to Arafat, where he climbed the hill in the midst of the low-lying desolate ground. Standing at the summit of the hill, surrounded by the hosts of his followers, revealed to their eyes in all the splendour and dignity of his familiarity and personally wrested authority, he recited some of the verses of the Kuran dealing with the fit and proper celebration of the Pilgrimage. He expounded then the manner in which that rite was to be performed for all time. So long as there remains one Muslim upon earth his Pilgrimage will be carried out along the traditions laid down for him at this beneficent moment.

Now, having ordered all matters, Mahomet raised his hands to Heaven and called Allah to witness that he had completed his task:

"This day have I perfected your religion for you."

The supreme moment came and fled, and the Prophet descended once more into the plain and journeyed again to the valley of Mecca, where, according to immemorial tradition, he cast stones, or rather small pebbles, at the rock of the Devil's Corner, symbolic of the defeat of the powers of darkness by puny and a.s.sailed mankind. Thereafter he slew his victims in thankful and devout spirit, and the Greater Pilgrimage was completed. In token he shaved his head, pared his nails, and removed the pilgrim's robe; then, coming before the people, he exhorted them further, enjoining upon them the strict observance of daily prayers, the fast of Ramadan, the rites of Pilgrimage, and all the essential ceremonial of the Muslim faith. He abolished also with one short verse of the Kuran the intercalary year, which had been in use among the Faithful during the whole of his Medinan rule. The Believers were now subject to the fluctuation of their months, so that their years follow a perpetually changing cycle, bearing no relation to the solar seasons.

When the exhortation was ended Mahomet departed to Mecca, and there he encircled the Kaaba and entered its portals for prayer. But of this last act he repented later, inasmuch as it would not be possible hereafter for every Muslim to do so, and he had desired to perform in all particulars the exact ceremonies inc.u.mbent upon the Faithful for all the future years. He now made an ending of all his observances, and with every rite fulfilled, at the head of his vast concourse, summoned by his tireless will and held together by his overmastering zeal, the Prophet returned to his governmental city, ready to take up anew the reins of his temporal ruling, with the sense of fine things fittingly achieved, a great purpose accomplished, which rendered him as much at peace as his fiery temperament and the flame of his activity could compa.s.s.

Fulfilment had come with the performance of the Greater Pilgrimage, but still his state demanded his personal government. Death alone could still his ardent pulses and bring about his relinquishment of command over the kingdom that was his--death that was even now winging his silent way nearer, and whose shadow had almost touched the fount of the Prophet's earthly life.

In such manner the Greater Pilgrimage was fulfilled, and the burden of its accomplishing is the Muslim reverence for ceremony. The ritual in all its forgotten superst.i.tion and immemorial tradition appealed most potently to the emotions of every Believer, all the more so because it had not been imposed upon him as a new and untried ceremony by a religious reformer, but came to him with all its hallowed sanct.i.ty fresh upon it, to be bound up inseparably with his religious life by its purification under the Prophet's guidance.

Its use by the founder of Islam bears witness at once to his knowledge of the earlier faith and traditions and his reverence for them, as well as his keen insight, which placed the rite of pilgrimage in the forefront of his religious system. He knew the value of ritual and the force of age-long a.s.sociation. The Farewell Pilgrimage is the last great public act he performed. He felt that it strengthened Islam's connection with the beliefs and ceremonies of his ancestors, legendarily free from idolatry under the governance of Abraham and Ishmael. He realised, too, that it rounded off the ceremonial side of his faith, giving his followers an example and a material union with himself and his G.o.d. It was the knowledge that this union would always be a living fact to his descendants, so long as the sacred ceremony was performed, that caused him to a.s.sert its necessity and to place it among the few unalterable injunctions to all the Faithful.

Meanwhile a phenomenon had arisen inseparable from the activities of great men. Wherever there are strong souls, from whose spirit flows any inspiring energy, there will always be found their imitators, when the battle has been won. Whether hypocrites, or genuinely led by a sheep-like instinct into the same path as their models, they follow the steps of their forerunners, and usually achieve some slight fame before the dark closes around them.

Early in the year Badzan, Governor of Marab, Nazran, and Hamadan, died.

His territory was seized by Mahomet, in defiance of the claims of his son Shehr, and divided among different governors. His success in the temporal world, and especially this peaceful annexation of land, wrought so vividly upon the imaginations of his countrymen that three false Prophets arose and three separate bands of devoted fanatics appeared to uphold them. Of these three men the most effective was Tuleiha of the Beri Asad, who gathered together an army and was only repelled and crushed by Khalid himself. But Tuleiha still persisted in spite of defeat, and was content to bide his time until, under Abu Bekr, his faction rose again to importance and const.i.tuted a serious disturbance to the rule of the first Caliph.

Moseilama, of whom not so much is known, also attempted to usurp the Prophet's power at the close of his life. Mahomet demanded his submission; Moseilama refused, but before adequate punishment could be meted out the Prophet was stricken down with illness, so that the task of chastis.e.m.e.nt devolved upon Abu Bekr. Aswad, "the veiled Prophet of Yemen," might have proved the most formidable of the three, had not rashness of conduct and lack of governance caused his undoing. He cast off the Muslim yoke while the Prophet was still alive, and proclaimed himself the magician prince who would liberate his followers from the tyrant's yoke. Najran rose in his favour, and he marched confidently upon Sana, the great capital city of Yemen, slew the puppet king Shehr and took command of the surrounding country. Mahomet purposed to send a force against him, but even while his army was ma.s.sing for the march he heard that the Veiled Prophet was a.s.sa.s.sinated. The sudden success had proved his ruin. Aswad only needed the touch of power to call out his latent tyranny, cruelty, and stupidity. He treated the people harshly, and they could not retaliate effectually; but he forgot, being of unreflecting mould, the imperative necessity of conciliating the chiefs of his armed forces. He offended his leaders of armies, and the end came swiftly. The leaders deserted to Mahomet, and treacherously murdered him when he had counted their submission was beyond question. The three impostors were not powerful enough to disturb seriously the steady flow of Mahomet's organising and administrative activities, but they are indicative of the thin crust that divided his rule from anarchy, a crust even now cracking under the weight of the burdens imposed upon it, needing the constant cement of armed expeditions to keep it from crumbling beyond Mahomet's own remedying.