They Kureisch were rejoiced at this homage to their deities, and speedily welcomed Mahomet's change of front; but he, disquieted, returned moodily to his house, where Gabriel appeared to him in stern rebuke:

"Thou hast repeated before the people words I never gave to thee."

And Mahomet, whether conscience-stricken by his lapse from the Muslim faith, or convinced that compromise with the Kureisch was impossible and also undesirable in face of his growing power, quickly repudiated the whole affair, which had been unquestionably born of impulse, or possibly an adventurous mood that prompted him "to see what would happen" if he ministered to the prejudices of the Kureisch. It must be acknowledged, however, that repentance for his homage to heathen idols was the mainspring of his recantation, for the period immediately following was one of hardship and persecution for him, and his transitory lapse injured his cause appreciably with the brethren of his faith. The attempt was honourably made, and only failed by Mahomet's swift realisation that his acknowledgment of Lat and Ozza as spirits sanctioned the worship of their images by his fellow-citizens, and this his stern monotheism could not for a moment entertain.

The Muslim, with numbers that increased very slowly, were harried afresh by the Kureisch as soon as Mahomet had withdrawn his concessions, and most of them were forced at length to return to Abyssinia. His pathetic little band, wandering from city to city, doubtful of ever attaining security and uncertain of its ultimate destiny, was the prototype in its vagrancy of that larger and confident band which cast aside its traditions and the city of its birth, headed by a spirit heroic in disaster and supreme in faith, to find its goal in the foundation of a new order for Arabia. Chief among them were Othman and Rockeya, and these were the only ones who returned to Mecca, for the rest remained in Abyssinia until after the migration to Medina, in fact until after Mahomet had carried out the expedition to Kheibar.

Left without any supporters within the city, Mahomet was exposed to all the vituperations and insults which his recent refusal of compromise had brought him. The Kureisch now directed all their energies towards persuading Abu Talib to repudiate his nephew. If once this could be effected, the Kureisch would have a free hand to pursue their desire to exterminate the Muslim and to overthrow the Prophet's power. He was immune from bodily attack, chiefly because of Abu Talib's position in the city as nominal head of the house of Hashim. No Kureisch could run the risk of alienating so great a number of fellow-citizens, and a personal attack upon Abu Talib's nephew could but have that result.

Dark and stormy as the Muslim destiny appeared during this period of transition from religious to political conceptions, nevertheless it was now enriched by the conversion of two of the most influential characters upon its later fortunes--Hamza and Omar. Many stories have been woven round their discovery of the truth of Islam, and by reading between the lines later commentators may discover the forces at work to induce them to take this dubious step. It is beyond question that Mahomet's personality was the moving factor in the conversion of each, for each relates an incident which serves peculiarly to ill.u.s.trate the Prophet's magnetism.

Hamza, "the lion of G.o.d," and a son of Abd-al-Muttalib in his old age, was accosted by a slave girl as he pa.s.sed on his way through the city She told him breathlessly that she had seen "the Lord Mahomet" insulted and reviled by Abu Jahl, and being unprotected and alone, he could only suffer in silence. Hamza listened to her story with indignation, and determined to revenge the insult to his uncle and foster-brother, for by the ties of kinship they were one. In the Kaaba he publicly declared his allegiance to Islam, and revenged upon Abu Jahl the injuries he had inflicted upon his kinsman. Hamza never repented of his championship of Mahomet. The adventurous fortunes of Islam satisfied his warrior-spirit, and under Mahomet's guidance he helped to control and direct its military zeal, until it had perforce established its religion through the sword.

Mahomet's personal magnetism had drawn him irresistibly to the religion he upheld so steadfastly, and in the face of revilement and danger.

Omar was Mahomet's bitterest enemy, and had proved his ability by his persistent opposition to Islam. He was feared by all the company of religionists that had taken up their precarious quarters near Mahomet. He was visiting the house of his sister Fatima when he heard murmurs of someone reciting. He inquired what it was, and learned with anger that it was the Sacred Book of the abhorred Muslim sect. His sister and Zeid, her husband, tremblingly confessed their adherence to Islam, and awaited in terror the probable result. Omar was about to fall upon Zeid, but his wife interposed and received the blow herself. At the sight of his sister's blood Omar paused and then asked for the volume, so that he might judge the message for himself, for he was a writer of no mean standing. Fatima insisted that he should first perform ablutions, so that his touch might not defile the Sacred Book.

Then Omar took it and read it, and the strength and beauty of it smote him. He felt upon him the insistence of a divine command, and straightway asked to be led before Mahomet that he might unburden his conviction to him. He girt on his sword and came to the Prophet's house. As he rapped upon the door a Companion of Mahomet's looked through the lattice, and at the sight of Omar with buckled sword fled in despair to his master. But Mahomet replied:

"Let him enter; if he bring good tidings we will reward him; if he bring bad news, we will smite him, yea, with his own sword."

So the door was opened and Mahomet advanced, asking what was his mission.

Omar answered:

"O Prophet of G.o.d, I am come to confess that I believe in Allah and in his Prophet."

"Allah Akbar!" (G.o.d is great) replied Mahomet gravely, and all the household knew that Omar had become one of themselves.

The conversion of Omar was infinitely important to Islam, and the adherence of this impetuous and dauntless mind was directly due to the strength and steadfastness of Mahomet's faith in himself and his message.

Omar was an influential personage among the Kureisch, quick-tempered, but keen as steel, and rejoicing in strife; he stands out among the many warrior-souls to whom Islam gave the opportunity of tasting in its fullness "the splendour of spears." Mahomet had indeed gathered around him a group of men who were remarkable for their character and influence upon Islam. Ali, the warrior par excellence, Abu Bekr, statesman and counsellor, Othman the soldier, Hamza and Omar, are not merely blind followers, but forceful personalities, contributing each in his own manner towards those a.s.sets of endurance, leadership, and unshaken faith which ensured the continuance of the Medinan colony and its ultimate victory over the Kureisch.

Omar's conversion did not have the effect of softening the Kureischite fury. On the contrary, the event seems to have stimulated them to further persecution, as if they had some foreshadowings of their waning power, and had determined with a desperate energy to quell for ever, if it might be, this discord in their midst. Their next step was to try an introduce the political element into this conflict of faiths by putting a ban upon the house of Hashim and confining it to Abu Talib's quarter of Sheb. This act, instigated mainly by Abu Jahl, who now becomes prominent as the most terrible of Mahomet's persecutors, had a very notable effect upon his position as well as upon the qualities of the cause for which his party was contending.

For the first time the political aspect of Islam obtrudes itself.

Mahomet's followers are now not only the opponents of the Kureischite faith and the enemies of their idols, but they are also their political foes, and have drawn the whole house of Hashim into faction against the ruling power--the Omeyyad house. Moreover, Mahomet and his companions, now shut up and almost besieged within a definite quarter of the city, were precluded from all attempts to spread their faith. Mahomet had secured his little company of followers, but cut off from the rest of the city his cause remained stationary, neither gaining nor losing adherents, during the years 617-619.

The suras of this period show some of the discouragement he felt at the time, but through them all beats a note of endurance and confidence: G.o.d is continually behind his cause, therefore that cause will prevail against all obstacles. Mahomet has become more familiar with the Jewish Scriptures, and many of the suras are recapitulations of the lives of Jewish heroes, especial preference being given to Abraham as mythical founder of his race, and to Lot as the typical example of one righteous man sent to warn the iniquitous. The style has certainly matured, and in so doing has lost much of its primal fire. It is still stirring and vibrant, but pa.s.sages of almost bald narrative are interposed, shadows upon the shining floor of his original zeal. He has become increasingly reiterative, too,--a quality easily attained by those who have but one message, in this case a message of warning and exhortation, and are feverishly anxious to brand its urgency upon the hearts of their fellow-men.

Confined within so limited an area, his energy recoiled upon itself, and the despondency that so easily besets men of action when that necessity is denied them, overcame his mind. Only at the yearly pilgrimage was he able to gain a hearing from his Meccan brethren, and then, says the chronicler bitterly, "none would believe." The Hashim could not trade or intermarry with any outside their clan, and there seemed no chance of circ.u.mstances removing their disabilities. Mahomet's hopes of embracing all Mecca in his faith wavered and fled, until it seemed as if Allah no longer protected his chosen.

But after two years of negation and impotence, an end to the persecution of the Muslim was in sight, and in 619 the ban was removed. Legend has it that when the chiefs of the Kaaba went to look upon the doc.u.ment they found it devoured by ants, and took this as a sign of the displeasure of their G.o.ds. The ban was thus removed by supernatural agency when its prolongation would have meant final disaster for Mahomet. In the light of later knowledge it is evident that the removal of the ban was the result of the exertions of Abu Talib, and it was owing to his high reputation among the Kureisch that they pardoned his turbulent and blasphemous nephew. At the end of two years also, the Muslim were considerably weakened, both in staying powers and reputation. They were now allowed to go freely in the city, and the immediate prospect seemed certainly brighter for Mahomet when there fell the greatest blow that could have afflicted his sensitive spirit.

Khadijah, his companion and sustainer through so many troublous years, died in 619, having borne with him all his revilings and discouragements, his source of strength even when there appeared no prospect of the abatement of his hardships, much less for the success of his cause.

Mahomet's grief was too profound for the pa.s.sing shadow of it even to darken the pages of the Kuran. He paid her the compliment of silence; but her memory was continually with him, even when he had taken many fairer women to wife. Ayesha, in all the insolence of beauty, scoffed at Khadijah's age and lack of comeliness:

"Am I not dearer to thee than she was?"

"No, by Allah!" cried Mahomet; "for she believed when no one else believed."

It was her strength of character and sweetness of mind that impelled him to utter the amazing words--amazing for his time and environment, seventh-century Arabia--"women are the twin-halves of men."

But fortune or Allah had not finished the "strong affliction" whereby Mahomet was forced to cast off from his moorings and venture into strange and perilous seas. Five weeks after the death of his wife came the death of his uncle, Abu Talib. If the first had been a catastrophe affecting his courage and quietude of mind, this was calculated to crush both himself and his companions. Abu Talib was well loved by Mahomet, who manifested throughout his life the strongest capacity for friendship. But more important than the personal grief was the loss of the one man whose efforts bridged over the widening gulf between himself and the Kureisch.

As such, his death was irreparable damage to Mahomet's safety from their hostilities.

Abu Lahab, it is true, touched a little by the sorrows crowding so thickly upon his nephew, protected him for a time, but very soon withdrew his support and joined the opposition. Ranged against Abu Lahab and Abu Jahl, with their influential following, and lacking the support hitherto provided by Abu Talib, Mahomet perceived that a crisis was fast approaching. His band was too numerous to be ignored or even tolerated by the Kureisch, but against such odds as Mecca's most powerful citizens, Mahomet was too wise to attempt to resist. There seemed no other way but the withdrawal of his little concourse to such place of safety as would enable them to strengthen themselves and prepare for the inevitable struggle for supremacy. No more conversions of importance had taken place since Omar's and Hamza's allegiance to Islam, and now three years had pa.s.sed. Mahomet felt increasingly the need for their exodus from the city of his birth. It is not evident from the chroniclers that he had any definite political aims whatever when he first considered the plan of evacuation. His motive was simply to obtain peace in which he might worship in his own fashion, and win others to worship with him. With this idea in mind he cast about for a suitable resting-place for his small flock, and discovered what he imagined his goal in Taif, a village south-east of Mecca, upon the eastern slopes of Jhebel Kora.

Taif is situated on the fertile side of this mountain range, the side remote from the sea. It stands amid a wealth of gardens, and is renowned for its fruits and flowers. Thither in 620 Mahomet set out, filled with the knowledge of his invincible mission, strong in his power to conquer and persuade. Zeid, his slave and foster-child, was his only companion, and together they had resolved to convert Taif to the one true religion.

But their adventure was doomed to failure, and though we have necessarily brief descriptions of it, all Mahomet's biographers naturally pa.s.sing quickly over so painful a scene, there is sufficient evidence to show how really disastrous their venture proved.

The chief men of the city remained unconvinced, and at last the populace, in one of those blind furies that attack crowds at the sight of impotence, egged on the rabble to stone them. Chased from the city, sore, bleeding and despairing, Mahomet found shelter in one of the hill gardens of the locality. There he was solaced with fruit by some kindly owners of the place, and there he remained, meditating in profound dejection at his failure, but still with supreme trust in the support of his G.o.d.

"O Lord, I seek refuge in the light of Thy countenance; It is Thine to cleanse away the darkness, And to give peace both for this world and the next."

In this valley of Nakhla, too, so runs the tale, he was consoled by genii, who refreshed him, after the fashion of angels upholding the weary prophets in the wilderness. Mahomet was now in dire straits; he could not return to Mecca at once, because the object of his Taif journey was known; as Taif had spurned him, so he was forced to halt in Hira until he obtained the protection of Mutaim, an influential man in Mecca, and after some difficulty made his way back to the city, discredited and solitary, except for his former followers. For some months he rested in obscurity and contempt at Mecca, gaining none to his cause, but still filled with the fervent conviction of his future triumph, which neither wavered nor faltered. The divine fire which upheld him during the period of his violent persecution burned within his soul, and never was his steadfastness of character and faith in himself and his mission more fully manifested than during these despondent months.

He now began to seek in greater measure the society of women, although the consuming s.e.xual life of his later years had hardly awakened. While Khadijah was with him he remained faithful to her, but her bright presence once withdrawn, he was impelled by a kind of impa.s.sioned seeking to the quest for her subst.i.tute, and not finding it in one woman, to continue his search among others. He now married Sawda, a nonent.i.ty with a certain physical charm but no personality, and sued for the hand of Ayesha, the small daughter of Abu Bekr.

Mahomet at this time was not blessed with many riches. His frugal, anxious life led him to perform many small duties of his household for himself. His food was coa.r.s.e and often scanty, and he lived among his followers as one of themselves. It is no small tribute to his singleness of mind and lofty character that in the "dreary intercourse of daily life," lived in that primitive, communal fashion, which admits of no illusions and scarcely any secrets, he retained by the force of personality the reverence of the faithful, and ever in this hour of defeat and negation remained their leader and lord--the symbol, in fact, of their loyalty to Allah, and their supreme belief in his guidance and care.

CHAPTER VII

THE CHOSEN CITY

Medina, city of exile and despairing beginnings, destined to achieve glory by difficult ways, only to be eclipsed finally by its mightier neighbour and mistress, became, rather by chance than by design, the scene of Mahomet's struggles for temporal power and his ruthless wielding of the sword for G.o.d and Islam. The city lies north-east of Mecca, on the opposite side of the mountain spur that skirts the eastern boundary.

Always weakly peopled, it remained from immemorial time an arena of strife, for it was on the borderland, the boundary of several tribes, and was far enough north for the outer waves of Syrian disturbances to fling their varying tides upon its sh.o.r.es--a meagre city, always fiercely at civil warfare, impotent, unfertile.

In the dark days of Judaea's humiliation at the hands of t.i.tus, two Jewish tribes, the Kainukua and the Koreitza, outcast and desolate, even as they had been warned in their time of dominion, lighted upon Medina in desperate search for a dwelling-place and a respite from persecution, and forthwith took possession of the little hill-girt town. They settled there, driving out or conciliating the former inhabitants, until in the fourth century their tenuous prosperity was disturbed by the inroads of two Bedouin tribes, the Beni Aus and the Beni Khazraj. The desert was wide, and these tribes were familiar with its manifold opportunities and devious ways. Against such a foe, who swooped down suddenly upon the city, plundered and then escaped into the limitless unknown, the Jews had no chance of reprisal.

Before long the Beni Aus and Khazraj had subjugated the Jewish communities, and their dominion in Medina was only weakened by their devastating quarrels among themselves. The city therefore offered a peculiar opening for the teaching of Islam within it. Its religious life indeed was varied and chaotic. Jews, Arabian idolaters, immigrants from Christian Syria, torn by schisms, thronged its public places, and this confusion of faiths sharpened the religious and debating instincts of its people. The ground was thus broken up for the reception of the new creed of one G.o.d and of his messenger, who had already divided Mecca into believers and heretics, and who was spoken of in the city with that awe that attaches itself to distant marvels.

Intercourse with Mecca was chiefly carried on at the time of the yearly Pilgrimage; the Greater Pilgrimage, only undertaken during Dzul Hijj, corresponding then to our March, and in Dzul Hijj, 620, came a band of strangers over the hills, along the toilsome caravan route to the Kaaba, the goal of their intentions, the shrine of all their prayers. They performed all the necessary ceremonies at Mecca, and were proceeding to Mina, a small valley just east of Mecca, for the completion of their sacred duties, when they were accosted by Mahomet.

The Prophet was despondent and sceptical of his power to persuade, though his belief in Allah's might never wavered. He had failed so far to produce any decisive impression upon the Meccan people, but might there not be another town in Arabia which would receive his message? The little band of pilgrims seemed to him sent in answer to his self-distrust, and his failure at Taif as eclipsed by this sudden success. The caravan returned to its native city, and there remained little for Mahomet to do except to wait for the arrival of next year's pilgrims, and to keep shining and ambient the flame of his religious fervour. He remained in Mecca virtually on sufferance, and rapidly recognised the uselessness of attempting any further conversions. His hopes were now definitely set on Medina, and to this end he seems to devoted himself more than ever to the perusal and interpretation of the Jewish scriptures.

The portion of the Kuran written at this time contains little else than Bible stories told and retold to the point of weariness. Lot, of course, is the characteristic figure; but we also have the life stories of Abraham, Moses, Jonah, Joseph, and many others. The style has suffered a marked diminution in poetic qualities. It has become reiterative and even laboured. He continues his practice of alluding to current events, which at Medina he was to pursue to the extent of making the Kuran a kind of spasmodic history of his time, as well as an elementary text-book of law and morality. In one of the suras--"The Cow"--Mahomet makes first mention of that comfortable doctrine of "cancelling," by which later verses of the Kuran cancel all previous revelations dealing with the same subject if these prove contradictory: "Whatever verses we cancel or cause thee to forget, we bring a better or its like; knowest thou not that G.o.d hath power over all things?"

There is not much record in the Kuran of the influence of Christian thought upon Islam. We have a few stories of Elizabeth and Mary, and scattered allusions to the despised "Prophet of the Jews." But the great body of Christian thought, its central dogmas of Incarnation and Redemption, pa.s.sed Mahomet entirely by, for his mind was practical and not speculative, and indeed to himself no less than to his followers the fundamentals of Christianity were of necessity too philosophic to be realised with any intensity of belief. The Christian virtues of meekness and resignation, too, might be respected in the abstract--pa.s.sages in the Kuran and tradition a.s.sure us they were--but they were so utterly antagonistic to the fierce, free nature of the Arab that they never entered into his religious life. Mahomet revered the Founder of Christianity, and placed Him with John in the second Heaven of his Immortals, but though He is secure among the teachers of the world, He can never compete with the omnipotence and glory of the Prophet.

During the period of Mahomet's life immediately preceding his departure to Medina, we have his personal appearance described in detail by Ali. He is a man of medium stature, with a magnificent head and a thick, flowing beard. His eyes were black and ardent, his jaw firm but not prominent. He looked an upstanding man of open countenance, benignant and powerful, bearing between his shoulders the sign of his divine mission. He had great patience, says Ali, and "in nowise despised the poor for their poverty, nor honoured the rich for their possessions. Nor if any took him by the hand to salute him was he the first to relinquish his grasp."

He lived openly among his disciples, holding frequent converse with them, mending his own clothes and even shoes, a frugal liver and a fervent preacher of the flaming faith within him. He became at this time betrothed to Ayesha, the splendid woman, now just a merry child, who was to keep her reigning place in his affections until the end of his life.

Daughter of Abu Bekr, she united in herself for Mahomet both policy and attractiveness, for by this betrothal he became of blood-kin with Abu Bekr, and thereby strengthened his friend's allegiance. The union marks the inauguration of his policy of marriage alliances by which he bound the supporters of his Faith more closely to him, either through his own marriage with their daughters, or the bestowal of his offspring upon them.