Ayesha was lovely and imperious, with a luxurious but shrewd nature, and her counsel was always sought by Mahomet. Other women appeared frequently like comets in his sky, flamed for a little into brightness and disappeared into conjugal obscurity, but Ayesha's star remained fixed, even if it was transitorily eclipsed by the brilliance of a new-comer.

s.e.xual relations held for Mahomet towards the end of his life a peculiar potency, born of his intense energetic nature. He sought the society of woman because of the mental clarity that for him followed any expression of emotion. He was one of those men who must express--the artist, in fact; but an artist who used the medium of action, not that of literature, painting, or music. "Poete, il ne connut que la poesie d'action," and like Napoleon, his introspection was completely overshadowed by his consuming energy. Therefore emotion was to him unconsciously the means by which this immortal energy of mind could be conserved, and he used it unsparingly.

Ayesha has revealed for us the most intimate details of Mahomet's life, and it is due to her that later traditions are enabled to represent him as a man among men. He appears to us fierce and subtle, by turns impetuous and calculating, a man who never missed an opportunity, and gauged exactly the efforts needed to compa.s.s any intention. To him "every fortress had its key, and every man his price." He was as keen a politician us he was a religious reformer, but before all he paid homage to the sword, prime artificer in his career of conquest. But in those confidently intimate traditions handed down to us from his immediate entourage, and especially from Ayesha, we find him alternately pa.s.sionate and gentle, wearing his power with conscious authority, mild in his treatment of the poor, terrible to his enemies, autocratic, intolerant, with a strange magnetism that bound men to him. The mystery enveloping great men even in their lifetime, among primitive races, creeps down in these doc.u.ments to hide much of his personality from us, but his works proclaim his energy and tireless organising powers, even if the mythical, allegoric element predominates in the earlier traditions. The man who undertook and achieved the gigantic task of organising a new social and political as well as religious order may be justly credited with calling forth and centering in himself the vivid imaginations of that most credulous age.

The year 620-621 pa.s.sed chiefly in expectation of the Greater Pilgrimage, when the disciples from Medina were to come to report progress and to confirm their faith. The momentous time arrived, and Mahomet went almost fearfully to meet the nucleus of his future kingdom in Acaba, a valley near Mina. But his fears were groundless, for the little party had been faithful to their leader, and had also increased their numbers.

They met in secret, and we may picture them a little diffident in so strange a place, ever expectant of the swift descent of the Kureisch and their own annihilation. Withal they were enthusiastic and confident of their leader. One is irresistibly reminded, in reading of this meeting, of that little outcast band from Judea which ultimately prevailed over Caesar Imperator through its mighty quality of faith. The accredited words of the first pledge given at Acaba are traditionally extant; they combine curiously religious, moral, and social covenants, and a.s.sert even at that early stage the headship of the Prophet over his servants:

"We will not worship any but G.o.d; we will not steal, neither will we commit adultery nor kill our children; we will not slander in any wise, nor will we disobey the Prophet in anything that is right."

The converts then departed to their native city, for Mahomet did not deem the time yet ripe enough for migration thither. He possessed the difficult art of waiting until the effectual time should arrive, and there is no doubt that by now he had formed definite plans to set up his rule in Medina when there should be sufficient supporters there to guarantee his success. Musab, a Meccan convert of some learning, was deputed to accompany the Medinan citizens to their city and give instruction therein to all who were willing to study the Muslim creed.

For yet another year Mahomet was to possess his soul in patience, but it was with feelings of far greater confidence that he awaited the pa.s.sing of time. More than ever he became sure of the guiding hand of Allah, that pointed indisputably to the stranger city as the goal of his strivings.

This city held a goodly proportion of Jews, therefore the connection between his faith and that of Judaism must be continually emphasised.

We have seen how large a s.p.a.ce Jewish legend and history fill in the contemporary suras of the Kuran, and Mahomet's friendship with Israel increased noticeably during his last two years at Mecca. He paid them the honour of taking Jerusalem as his Kibla, or Holy Place, to which all Believers turn in prayer, and the starting-place for his immortal Midnight Journey was the Sacred City encompa.s.sing the Temple of the Lord.

No account of this journey appears except in the traditions crystallized by Al Bokharil, but there is one short mention of it in the Kuran, Sura xviii.

"Glory be to him who carried his servant by night from the sacred temple of Mecca to the temple that is more remote, i.e. Jerusalem."

The vision, however, looms so large in his followers' minds, and exercised so profound an influence over their regard for Mahomet, that it throws some light, upon the measure of his ascendancy during his last years at Mecca, and establishes beyond dispute the inspired character of his Prophetship in the imaginations of the few Believers. There have been solemn and wordy disputes by theologians as to whether he made the journey in the flesh, or whether his spirit alone crossed the dread portals dividing our night from the celestial day.

He was lying in the Kaaba, so runs the legend, when the Angel of the Lord appeared to him, and after having purged his heart of all sin, carried him to the Temple at Jerusalem. He penetrated its sacred enclosure and saw the beast Borak, "greater than a.s.s, smaller than mule," and was told to mount. The Faithful still show the spot at Jerusalem where his steed's hoof marked the ground as he spurned it with flying feet. With Gabriel by his side, mounted on a beast mighty in strength, Mahomet scaled the appalling s.p.a.ces and came at last to the outer Heaven, before the gate that guards the celestial realms. The angel knocked upon the brazen doors and a voice within cried:

"Who art thou, and who is with thee?"

"I am Gabriel," came the answer, "and this is Mahomet."

And behold, the brazen gates that may not be unclosed for mortal man were flung wide, and Mahomet entered alone with the angel. He penetrated to the first Heaven and saw Adam, who interrogated him in the same words, and received the same reply. And all the heavenly hierarchies, even unto the seventh Heaven, John and Jesus, Joseph, Enoch, Aaron, Moses, Abraham, acknowledged Mahomet in the same words, until the two came to "the tree called Sedrat," beyond which no man may pa.s.s and live, whose fruits are shining serpents, and whose leaves are great beasts, round which flow four rivers, the Nile and the Euphrates guarding it without, and within these the celestial streams that water Paradise, too wondrous for a name.

Awed but undaunted, Mahomet pa.s.sed alone beyond the sacred tree, for even the Angel could not bear any longer so fierce a glory, and came to Al-M'amur, even the Hall of Heavenly Audience, where are seventy thousand angels. He mounted the steps of the throne between their serried ranks, until at the touch of Allah's awful hand he stopped and felt its icy coldness penetrate to his heart. He was given milk, wine, or honey to drink, and he chose milk.

"Hadst thou chosen honey, O Mahomet," said Allah, "all thy people would be saved, now only a part shall find perfection."

And Mahomet was troubled.

"Bid my people pray to Me fifty times a day."

At the resistless mandate Mahomet turned and retraced his steps to the seventh Heaven, where dwelt Abraham.

"The people of the earth will be in nowise constrained to pray fifty times a day. Return thou and beg that the number be lessened."

So Mahomet returned again and again at Abraham's command, until he had reduced the number to five, which the father of his people considered was sufficient burden for his feeble subjects to bear. Wherefore the five periods set apart for prayer in the Muslim faith are proportionately sacred, and with this divine mandate the vision ceased.

With his hopes now set on founding an earthly dominion with the help of Allah, he had perforce to consider the political situation, and to mature his policy for dealing with it as soon as events proved favourable. The achievements of the Persians on the Greek frontier had already attracted his attention in 616; there is an allusion to the battle and the Greek defeat in the Kuran, and a vague prophecy of their ultimate success, for Mahomet was in sympathy with the Greek Empire, seeing that, from the point of view of Arabia, it was the less formidable enemy.

But really the events of such outlying territories only troubled him in regard to Medina, for his whole thoughts were centred now upon the chosen city of his dreams. His followers became less aggressive in Mecca when they knew that the Prophet had the nucleus of a new colony in another city. Persecution within Mecca therefore died down considerably, and the period is one of pause upon either side, the Kureisch watching to see what the next move was to be, Mahomet carefully and secretly maturing his plans.

During this year there fell a drought upon Mecca, followed by a famine, which the devout attributed directly to divine anger at the rejection of the Prophet's heavenly message, and which Mahomet interpreted as the punishment of G.o.d, and this doubtless added to the sum of reasons which impelled him to relinquish his native town.

From this time until the Hegira, or Flight from the City, events in the world of action move but slowly for Mahomet. He was careful not to excite undue suspicion among the Kureisch, and we can imagine him silent and preoccupied, fulfilling his duties among them, visiting the Kaaba, and mingling somewhat coldly with their daily life. Still keeping his purpose immutable, he sought to strengthen the faith of his followers for the trials he knew must come. The Kuran thus became more important as the mouthpiece of his exhortations. The suras of this time resound with words of encouragement and confidence. He is about to become the leader of a perilous venture in honour of G.o.d. The reflex of the expectancy in the hearts of the Muslim may be traced in his messages to them. Their whole world, as it were, waited breathless, quiet, and tense for the record of the year's achievements in Medina, and for the time appointed by G.o.d.

But how far their leader's actions were the result of painstaking calculations, an insight into the qualities and energies of men, a prevision startling in its range and accuracy, they never suspected; but, serene in their confidence, they held their magnificent faith in the divine guidance and in the inspiration of their Prophet.

CHAPTER VIII

THE FLIGHT TO MEDINA

"Knowest thou not that the dominion of the Heavens and of the Earth is G.o.d's? and that ye have neither patron nor helper save G.o.d?"--_The Kuran_.

The expectancy which burned like revivifying fire in the hearts of the Meccan Muslim, kindled and nourished by their leader himself, was to culminate at the time of the yearly pilgrimage in 622. In that month came the great concourse of pilgrims from Yathreb to Mecca, among them seventy of the "Faithful" who had received the faith at Medina, headed by their teacher Musab and strengthened by the knowledge that they were before long to stand face to face with their Prophet.

Musab had reported to Mahomet the success of his mission in the city, and had prepared him for the advent of the little band of followers secured for Islam. Secrecy was essential, for the Muslim from Medina were in heart strangers among their own people, in such a precarious situation that any treachery would have meant their utter annihilation, if not at the hands of their countrymen, who would doubtless throw in their lot with the stronger, certainly at the hands of the Kureisch, the implacable foes of Islam, in whose territory they fearfully were. The rites of pilgrimage were accordingly performed faithfully, though many breathed more freely as they departed for the last ceremony at Mina. All was now completed, and the Medinan party prepared to return, when Mahomet summoned the Faithful by night to the old meeting-place in the gloomy valley of Akaba.

About seventy men and two women of both Medinan tribes, the Beni Khazraj and the Beni Aus, a.s.sembled thus in that barren place, under the brilliant night skies of Arabia, to pledge themselves anew to an unseen, untried G.o.d and to the service of his Prophet, who as yet counted but few among his followers, and whose word carried no weight with the great ones of their world.

To this meeting Mahomet brought Abbas, his uncle, younger son of Abd-al-Muttalib, a weak and insignificant character, who had endeared himself to Mahomet chiefly because of his doglike devotion. He was not a convert, but he revered his energetic nephew too highly and was also too greatly in awe of him to imagine such a thing as treachery. He was in part a guarantee to the Khazraj of Mahomet's good faith, in part an a.s.set for him against the Kureisch, for his family were still influential in Mecca.

The two made their way from the city unaccompanied, by steep and stony ways, until they came to Akaba, and Mahomet saw awaiting him that concourse summoned by his persistence and tireless faith--a concourse part of himself, almost his own child, upon which all his hopes were now set. Coming thus into that circle of faces, illumined dimly by the torches, which prudence even now urged them to extinguish, he could not but feel some foreshadowing of the mighty future that awaited this little gathering, as yet impotent and tremulous, but bearing within itself the seeds of that loyalty and courage that were to spread "the Faith" over half the world.

When the greetings were over, Abbas stepped forward and spoke, while the lines of dark faces closed around him in earnest scrutiny.

"Ye men of the Beni Khazraj, this my kinsmen dwelleth amongst us in honour and safety; his clan will defend him, but he preferreth to seek protection from you. Wherefore, ye Khazraj, consider the matter well and count the cost."

Then answered Bara, who stood for them in position of Chief:

"We have listened to your words. Our resolution is unshaken. Our lives are at the Prophet's service. It is now for him to speak."

Mahomet stepped forward into the circle of their glances, and with the solemnity of the occasion urgent within him recited to them verses of the Kuran, whose fire and eloquence kindled those pa.s.sionate souls into an enthusiasm glowing with a sombre resolve, and prompted them to stake all upon their enterprise. At the end of those tumultuous words he a.s.sured them that he would be content if they would pledge themselves to defend him.

"And if we die in thy defence, what reward have we?"

"Paradise!" replied Mahomet, exalted, raising his hand in token of his belief in Allah and the cert.i.tude of his cause.

Then arose a murmur deep and long, the protestation of loyalty that threatened to rise into triumphant acclamation, but Abbas, the fearful of the party, stayed them in dread of spies. So the tumult died down, and Bara, taking upon himself the authority of his fellows, stretched forth his hand to Mahomet, and with their clasping the Second Pledge of the Akaba was sealed. They broke up swiftly, dreading to prolong their meeting, for danger was all around them and the air heavy with suspected treacheries.

And their apprehension was not groundless, for the Kureisch had heard of their a.s.sembly through some secret messenger, though not until the Medinan caravan with its concourse of the Faithful and the Unbelievers was well on its homeward way across the dreary desert paths which lead to Mecca from Medina. Their wrath was intense, and in fury they pursued it; but either they were ignorant as to which road the party had taken, or the Medinans eluded them by greater speed, for they returned disconsolate from the pursuit, having only succeeded in finding two luckless men, one of whom escaped, but the other, Sa'd ibn Obada, was dragged back to Mecca and subjected to much brutality before he ultimately made his escape to his native city.

The Kureisch were not content with attempting reprisals against Medina, or possibly they were enraged because they had effected so little, for they recommenced the persecution of Islam at Mecca with much violence.

From March until April they hara.s.sed the Believers in their city, imposing restrictions upon them, and in many cases inflicting bodily harm upon Mahomet's unfortunate and now defenceless followers. The renewed persecution doubtless gave an added impetus to the Prophet's resolve to quit Mecca.

Indeed, the time was fully ripe, and with the prescience that continually characterised him in his role of leader of a religious state, he felt that now the ground was prepared at Medina, emigration of the Muslim from Mecca could not fail to be advantageous to him.

The command was given in April 622, and found immediate popularity, except with a few malcontents who had large interests in their native city. Then began the slow removal of a whole colony. The families of Abu Talib's quarter of Mecca tranquilly forsook their birthplace in orderly groups, taking with them their household treasures, until the neighbourhood showed tenantless houses falling into the swift decay accompanying neglect in such a climate, barricaded doors and gaping windows, filled only with an immense feeling of desolation and the blankness which overtakes a city when its humanity has deputed to another abiding place. Weeds grew in the deserted streets, and over all lay a fine film of dust, the almost impalpable effort of the desert to merge once more into itself the territory wrung from it by human will.