The effect of this emigration upon the Kureisch can hardly be estimated.

They were amazed and helpless before it; for with their wrath hot against Mahomet, it was as if their antagonist had melted into insubstantial vapours to leave them enraged and breathless, pursuing a phantom continually elusive. So silent was the emigration that they were only made aware of it when the quarter was almost deserted. Scattered groups of travellers journeying along the desert tracks had evoked no hostilities, and no treachery broke the loyalty to Islam at Mecca. The Kureisch were indeed outwitted, and only became conscious of the subtleties of their antagonist when his plan was accomplished.

But in spite of the seemingly favourable situation, the leader tarried because "the Lord had not as yet given him command to emigrate." The very natural hesitation of Mahomet is only characteristic of him. He knew very well what issues were at stake, and was not anxious to burn his boats rashly; indeed, he bore upon his shoulders at this time all the responsibility of the future of his little flock, who so confidently resigned their fortunes into his hands. If his scheme at Medina should fail, he knew that nothing would save him from Kureischite fury, and he also felt great reluctance in leaving Mecca himself, for at that time it could not but mean the knell of his hopes of gaining his native city to his creed. He must have foreseen his establishment of power in Medina, and possibly he had visions of its extension to neighbouring tribes, but he could not have foreseen the humiliation of his native city at his feet, glad at last to receive the faith of one whom she now regarded as the sovereign potentate of Arabian territory.

And with their friend and guide remained Abu Bekr and Ali--Abu Bekr because he would not leave his companion in prayer and persecution, and Ali because his valour and enthusiasm made him a protector against possible attacks. Here was the opportunity for the Kureisch. They knew the extent of the emigration, and that Abu Bekr and Ali were the only Muslim of importance left except the Prophet. They determined to make one last attempt to coerce into submission this fantastic but resolute leader, who possessed in supreme measure the power of winning the faith and devotion of men.

Tradition has it that Mahomet's a.s.sa.s.sination was definitely planned, and Mahomet a.s.suredly thought so too, when he discovered that a man from each tribe had been chosen to visit his home at night. The motive can hardly have been a.s.sa.s.sination, but doubtless the chiefs were prepared to take rather strong measures to restrain Mahomet, and this action finally decided the Prophet that delay was dangerous.

At this crisis in his fortunes he had two staunch helpers, who did not hesitate to risk their lives in his service, and with them he antic.i.p.ated his foes. Ali was chosen to represent his beloved master before the menaces of the Kureisch. Mahomet put him into his own bed and arrayed him in his sacred green mantle; then, as legend has it, taking a handful of dust, he recited the sura "Ya Sin," which he himself reverenced as "the heart of the Kuran," and scattering the dust abroad, he called down confusion upon the heads of the Unbelievers. With Abu Bekr he then fled swiftly and silently from the city and made his way unseen to the cave of Thaur, a few miles outside its boundaries.

Around the cave of Thaur cl.u.s.ter as many and as beautiful legends as surround the stable at Bethlehem. The wild pigeons flew out and in unharmed, screening the Prophet by their untroubled presence from the searchings of the Kureisch, and a thorn tree spread her branches across the mouth of the cave supporting a spider's frail and glistening web, which was renewed whenever a friend visited the two prisoners to bring food and tidings.

Here Mahomet and Abu Bekr, henceforward known as the "Second of Two,"

remained until the fierceness of the pursuit slackened. Asma, Abu Bekr's daughter, brought them food at sundown, and what news she could glean from the rumours that were abroad, and from the lips of Ali. There was very real danger of their surprise and capture, but once more Mahomet's magnificent faith in G.o.d and his cause never wavered. Abu Bekr was afraid for his master:

"We are but two, and if the Kureisch find us unarmed, what chance have we?"

"We are but two," replied Mahomet, "but G.o.d is in the midst a third."

He looked unflinchingly to Allah for succour and protection, and his faith was justified. His thanksgiving is contained in the Kuran: "G.o.d a.s.sisted your Prophet formerly, when the Unbelievers drove him forth in company with a second only; when they two were in the cave; when the Prophet said to his companion, 'Be not distressed; verily G.o.d is with us.' And G.o.d sent down his tranquillity upon him and strengthened him with hosts ye saw not, and made the word of those who believed not the abased, and the word of G.o.d was the exalted."

At the end of three days the Kureischite search abated, and that night Mahomet and Abu Bekr decided to leave the cave. Two camels were brought, and food loaded upon them by Asma and her servants. The fastenings were not long enough to tie on the food wallet; wherefore Asma tore her girdle in two and bound them round it, so that she is known to this day among the Faithful as "She of Two Shreds." After a prayer to Allah in thanks for their safety, Mahomet and Abu Bekr mounted the camels and sallied forth to meet what unknown destiny should await them on the road to Medina. They rapidly gained the sea-coast near Asfan in comparative safety, secure from the attacks of the Kureisch, who would not pursue their quarry so far into a strange country.

The Kureisch had indeed considerably abated their anger against Mahomet.

He was now safely out of their midst, and possibly they thought themselves well rid of a man whose only object, from their point of view, was to stir up strife, and they felt that any resentment against either himself or his kin would be unnecessary and not worth their pains. With remarkable tolerance for so revengeful an age, they left the families of Mahomet and Abu Bekr quite free from molestation, nor did they offer any opposition to Ali when they found he had successfully foiled them, and he made his way out of the city three days after his leader had quitted it.

Mahomet and Abu Bekr journeyed on, two pilgrims making their way, solitary but unappalled, to a strange city, whose temper and disposition they but faintly understood. But evidences as to its friendliness were not wanting, and these were renewed when Abu Bekr's cousin, a previous emigrant to Medina, met them half-way and declared that the city waited in joy and expectation for the coming of its Prophet. After some days they crossed the valley of Akik in extreme heat, and came at last to Coba, an outlying suburb at Medina, where, weary and apprehensive, Mahomet rested for a while, prudently desiring that his welcome at Medina might be a.s.sured before he ventured into its confines.

His entry into Coba savoured of a triumphal procession; the people thronged around his camel shouting, "The Prophet; he is come!" mingling their cries with homage and wondering awe, that the divine servant of whom they had heard so much should appear to them in so human a guise, a man among them, verily one of themselves. Mahomet's camel stopped at the house of Omm Kolthum, and there he elected to abide during his stay in Coba, for he possessed throughout his life a reverence for the instinct in animals that characterises the Eastern races of all time. There, dismounting, he addressed the people, bidding them be of good cheer, and giving them thanks for their joyous welcome:

"Ye people, show your joy by giving your neighbours the salvation of peace; send portions to the poor; bind close the ties of kinship, and offer up your prayers whilst others sleep. Thus shall ye enter Paradise in peace."

For four days Mahomet dwelt in Coba, where he had encountered unfailing support and friendship, and there was joined by Ali. His memories of Coba were always grateful, for at the outset of his doubtful and even dangerous enterprise he had received a good augury. Before he set out to Medina he laid the foundations of the Mosque at Coba, where the Faithful would be enabled to pray according to their fashion, undisturbed and beneath the favour of Allah, and decreed that Friday was to be set apart as a special day of prayer, when addresses were to be given at the Mosque and the doctrines of Islam expounded.

Even as early as this Mahomet felt the mantle of sovereignty descending upon him, for we hear now of the first of those ordinances or decrees by which in later times he rules the lives and actions of his subjects to the last detail. Clearly he perceived himself a leader among men, who had it within his power to build up a community following his own dictates, which might by consolidation even rival those already existent in Arabia. He was taking command of a weak and factious city, and he realised that in his hands lay its prosperity or downfall; he was, in fact, the arbiter of its fate and of the fate of his colleagues who had dared all with him.

But he could not stay long in Coba, while the final a.s.say upon the Medinans remained to be undertaken, and so we find him on the fourth day of his sojourn making preparations for the entry into the city. It was undertaken with some confidence of success from the messages already sent to Coba, and proved as triumphal an entry as his former one. The populace awaited him in expectation and reverence, and hailed him as their Prophet, the mighty leader who had come to their deliverance. They surrounded his camel Al-Caswa, and the camels of his followers, and when Al-Caswa stopped outside the house of Abu Ayub, Mahomet once more received the beast's augury and sojourned there until the building of the Mosque. As Al-Caswa entered the paved courtyard, Mahomet dismounted to receive the allegiance of Abu Ayub and his household; then, turning to the people, he greeted them with words of good cheer and encouragement, and they responded with acclamations.

For seven months the Prophet lodged in the house of Abu Ayub, and he bought the yard where Al-Caswa halted as a token of his first entry into Medina, and a remembrance in later years of his abiding place during the difficult time of his inception. The decisive step had been taken. The die was now cast. It was as if the little fleet of human souls had finally cast its moorings and ventured into the unpathed waters of temporal dominion under the command of one whose skill in pilotage was as yet unknown. Many changes became necessary in the conduct of the enterprise, of which not the least was the change of att.i.tude between the leader and his followers. Mahomet, heretofore religious visionary and teacher, became the temporal head of a community, and in time the leader of a political State. The changed aspect of his mission can never be over-emphasised, for it altered the tenor of his thoughts and the progress of his words. All the poetry and fire informing the early pages of the Kuran departs with his reception at Medina, except for occasional flashes that illumine the chronicle of detailed ordinances that the Book has now become.

This apparent death of poetic energy had crept gradually over the Kuran, helped on by the controversial character of the last two Meccan periods, when he attempted the conciliation of the Jewish element within Arabia with that long-sightedness which already discerned Medina as his possible refuge. In reality the whole energy of his nature was trans.m.u.ted from his words to his actions and therein he found his fitting sphere, for he was essentially the doer, one whose works are the expression of his secret, whose personality, in fact, is only gauged by his deeds. As a result of his political leadership, the despotism of his nature, inherent in his conception of G.o.d, inevitably revealed itself; he had postulated a Being who held mankind in the hollow of his hand, whose decrees were absolute among his subjects; now that he was to found an earthly kingdom under the guidance of Allah, the majesty of divine despotism overshadowed its Prophet, and enabled him to impose upon a willing people the same obedience to authority which fostered the military idea.

We must perforce believe in Mahomet's good faith. There is a tendency in modern times to think of him as a man who knowingly played upon the credulity of his followers to establish a sovereignty whereof he should be head. But no student of psychology can support this conception of the Prophet of Islam. There is a subtle _rapprochement_ between leader and people in all great movements that divines instinctively any imposture. Mahomet used and moulded men by reason of his faith in his own creed. The establishment of the worship of Allah brought in its train the aggrandis.e.m.e.nt of his Prophet, but it was not achieved by profanation of the source whence his greatness came.

Mahomet is the last of those leaders who win both the religious devotion and the political trust of his followers. He wrought out his sovereignty perforce and created his own _milieu_; but more than all, he diffused around him the tradition of loyalty to one G.o.d and one state with sword for artificer, which outlived its creator through centuries of Arabian prosperity. Stone by slow stone his empire was built up, an edifice owing its contour to his complete grasp of detail and his dauntless energy. The last days at Mecca had shown him a careful schemer, the early days at Medina proved his capacity as leader and his skill in organisation and government.

CHAPTER IX

THE CONSOLIDATION OF POWER

"The Infidels, moreover, will say: Thou art not sent of G.o.d.

Say: G.o.d is witness enough betwixt me and you, and whoever hath knowledge of the Book."--_The Kuran_.

Mahomet, now established at Medina, at once began that careful planning of the lives of his followers and the ceaseless fostering of his own ideas within them that endeared him to the Believers as leader and lord, and enabled him in time to prosecute his designs against his opponents with a confidence in their faith and loyalty.

His grasp of detail was wonderful; without haste and without coercion he subdued the turbulent factions within Medina, and his own perfervid followers to discipline as despotic as it was salutary; Mahomet became what circ.u.mstances made him; by reason of his mighty gift of moulding those men and forces that came his way, he impressed his personality upon his age; but the material fashioning of his energy, the flower of his creative art, drew its formative sustenance from the soil of his surroundings. The time for admonition, with the voice of one crying in the wilderness, the time for praise and poesy, for the expression of that rapt immortal pa.s.sion filling his mind as he contemplated G.o.d, all these were past, and had become but a lingering brightness upon the stormy urgency of his later life.

Now his flock demanded from him organisation, leadership, political and social prevision. Therefore the full force of his nature is revealed to us not so much as heretofore in the Kuran, but rather in his inst.i.tutions and ordinances, his enmities and conciliations. He has become not only the Prophet, but the Lawgiver, the Statesman, almost the King.

His first act, after his establishment in the house of Abu Ayub, was the joining together in brotherhood of the Muhajerim and Ansar. These were two distinct ent.i.ties within Medina; the Muhajerim (refugees) had either accompanied their master from Mecca or had emigrated previously; the Ansar (helpers) comprised all the converts to Islam within the city itself. These parties were now joined in a close bond, each individual taking another of the opposite party into brotherhood with himself, to be accorded the rights and privileges of kinship. Mahomet took as his brother Ali, who became indeed not only his kinsman, but his military commander and chief of staff. The wisdom of this arrangement, which lasted about a year and a half--until, in fact, its usefulness was outworn by the union of both the Medinan tribes under his leadership --was immediate and far-reaching. It enabled Mahomet to keep a close surveillance over the Medinan converts, who might possibly recant when they became aware of the hazards involved in partnership with the Muslim.

It also gave a coherence to the two parties and allowed the Muhajerim some foothold in an alien city, not as yet unanimously friendly. And the Muhajerim had need of all the kindliness and help they could obtain, for the first six months in Medina were trying both to their health and endurance, so that many repented their venture and would have returned if the Ansar had not come forward with ministrations and gifts, and also if their chances of reaching Mecca alive had not been so precarious.

The climate at Medina is damp and variable. Hot days alternate with cold nights, and in winter there is almost continuous rain. The Meccans, used to the dry, hot days and nights of their native city, where but little rain fell, and even that became absorbed immediately in the parched ground, endured much discomfort, even pain, before becoming acclimatised.

Fever broke out amongst them, and it was some months before the epidemic was stayed with the primitive medical skill at their command.

Nevertheless, in spite of their weakness and the difficulties of their position, in these first seven months the Mosque of Mahomet was built Legend says that the Prophet himself took a share in the work, carrying stones and tools with the humblest of his followers, and we can well believe that he did not look on at the labour of his fellow-believers, and that his consuming zeal prompted him to forward, in whatever way was necessary, the work lying to his hand.

The Medinan Mosque, built with fervent hearts and anxious prayers by the Muslim and their leader, contains the embryo of all the later masterpieces of Arabian architecture--that art unique and splendid, which developed with the Islamic spirit until it culminated in the glorious temple at Delhi, whose exponents have given to the world the palaces of southern Spain, the mysterious, remote beauty of ancient Granada. In its embryo minarets and domes, its slender arches and delicate traceries, it expressed the latent poetry in the heart of Islam which the claims of Allah and the fiercely jealous worship of him had hitherto obscured; for like Jahweh of old, Allah was an exacting spirit, who suffered no emotion but worship to be lord of his people's hearts.

The Mosque was square in design, made of stone and brick, and wrought with the best skill of which they were capable. The Kibla, or direction of prayer, was towards Jerusalem, symbolic of Mahomet's desire to propitiate the Jews, and finally to unite them with his own people in a community with himself as temporal head. Opposite this was the Bab Rahmah, the Gate of Mercy, and general entrance to the holy place. Ranged round the outer wall of the Mosque were houses for the Prophet's wives and daughters, little stone buildings, of two or three rooms, almost huts, where Mahomet's household had its home--Rockeya, his daughter, and Othman, her husband; Fatima and Ali, Sawda and Ayesha, soon to be his girl-bride, and who even now showed exceeding loveliness and force of character.

Mahomet himself had no separate house, but dwelt with each of his wives in turn, favouring Ayesha most, and as his harem increased a house was added for each wife, so that his entourage was continually near him and under his surveillance. On the north side the ground was open, and there the poorer followers of Mahomet gathered, living upon the never-failing hospitality of the East and its ready generosity in the necessities of life.

As soon as the Mosque was built, organised religious life at Medina came into being. A daily service was inst.i.tuted in the Mosque itself, and the heaven-sent command to prayer five times a day for every Muslim was enforced. Five times in every turn of the world Allah receives his supplicatory incense; at dawn, at noon, in the afternoon, at sunset, and at night the Muslim renders his due reverence and praise to the lord of his welfare, thanking Allah, his supreme guide and votary, for the gift of the Prophet, guide and protector of the Faithful. l.u.s.tration before prayer was inst.i.tuted as symbolic of the Believers' purification of heart before entering the presence of G.o.d, and provision for the ceremony made inside the Mosque. The public service on Friday, inst.i.tuted at Coba, was continued at Medina, and consisted chiefly of a sermon given by Mahomet from a pulpit, erected inside the Mosque, whose sanct.i.ty was proverbial and una.s.sailed. Thus the seed was sown of a corporate religious life, the embryo from which the Arabian military organisation, its polity, even its social system, were to spring.

In spite of the increasing numbers of the Ansar, there still remained a party in Medina, "the Disaffected," who had not as yet accepted the Prophet or his creed. Over these Mahomet exercised a strict surveillance, in accordance with his conviction that a successful ruler leaves nothing to Providence that he can discover and regulate for himself. "Trust in G.o.d, but tie your camel." By this means, as well as by personal influence and exhortation, "Disaffected" were controlled and ultimately converted into good Muslim; for the more cautious of them--those who waited to see how events would shape--soon a.s.sured themselves of Mahomet's capacity, and the weakly pa.s.sive were caught in the swirl of enthusiasm surrounding the Prophet that continually drew unto itself all conditions of men within its ever-widening circle.

Having organised his own followers, and secured their immunity from internal strife, Mahomet was forced to turn his attention to the Jewish element within his adopted city, and to decide swiftly his policy towards the three Israelite tribes who comprised the wealthier and trading population of Medina.

From the first, Mahomet's desires were in the direction of a federal union, wherein each party would follow his own faith and have control of his own tribal affairs and finances, save when the necessity of mutual protection against enemies called for a union of forces. Again Mahomet framed his policy upon the doctrine of opportunism. His ultimate aim was beyond doubt to unite both Jews and Medinans under his rule in a common religious and political bond, but he recognised the present impossibility of such action in view of the Jews' greater stability and the weakness of his party within the city. His negotiations and conciliations with the Jews offer one of the many examples of his supreme skill as a statesman.

The Jews themselves, taken almost unawares by the suddenness of Mahomet's entry into their civic life, agreed to the treaty he proposed, and acquiesced unconsciously in his subtle attempts to merge the two faiths into a whole wherein Islam would be the dominant factor. When Mahomet made Jerusalem his Kibla, or direction of prayer, and emphasised the connection between Jewish and Arabian history, they suffered these advances, and agreed to a treaty which would have formed the foundations of a political and social convergence and ultimate absorption of their own nation.

Mahomet knew that federalism with the Jews was a necessary step to his desired end, and therefore he drew up a treaty wherein mutual protection against outward enemies, as well as against internal sedition, was a.s.sured. Hospitality was to be freely rendered and demanded, and neither party was to support an Infidel against a Believer. Guarantees for mutual security were exchanged, and it was agreed that each should be free to worship in his own fashion. The treaty throws light upon the clan-system still obtaining in seventh-century Arabia. The Jews were their own masters in the ordering of their lives, as were the Medinan tribes, even after many years of neighbourhood and frequent interchange of commerce and mutual a.s.surances. The most significant political work achieved by Mahomet, the planting of the federal, and later, the national idea in Arabia in place of the tribal one, was thus inaugurated, and throughout the development of his political power it will be seen that the struggles between himself and the surrounding peoples virtually hinged upon the acceptance or rejection of it.

The Jews, with their narrow conception of the political unit, could acquiesce neither in federalism nor in union, and as soon as Mahomet perceived their incapacity he became implacable, and either drove them forth or compelled their submission by terror and slaughter. But for the present his policy and prudence dictated compromise, and he was strong enough to achieve his will.

The political and social problems of his embryo state had found temporary solution, and Mahomet was free to turn his attention to external foes. In his att.i.tude towards those who had persecuted him he evinced more than ever his determination to build up not only a religious society, but a powerful temporal state.

The Meccans would have been content to leave matters as they stood, and were quite prepared to let Mahomet establish his power at Medina unmolested, provided they were given like immunity from attacks. But from the beginning other plans filled the Prophet's thoughts, and though revenge for his privations was declared to be the instigator of his attacks on the Kureisch trade, the determining motive must be looked for much more deeply. The great project of the hara.s.sment and final overthrow of the Kureisch was dimly foreshadowed in Mahomet's mind, and he became ever more deeply aware of the part that must be played therein by the sword.

As yet he hesitated to acclaim war as the supreme arbiter in his own and his followers' destinies, for the valour of his levies and the skill of his leaders was unproved. The forays undertaken before the battle of Bedr are really nothing more than essays by the Muslim in the game of war, and it was not until proof of their power against the Kureisch had been given that Mahomet gave up his future policy into the keeping of that bright disastrous deity that lures all sons of men. In a measure it was true that the clash between Mahomet and the Kureisch was unavoidable, but that it loomed so large upon the horizon of Medina's policy is due to the Prophet's determination to strike immediately at the wealth and security of his rival. l.u.s.t for plunder, too, added its weight to Mahomet's reprisals against Mecca; even if that city was content to leave him in peace, still the Kureischite caravans to Bostra and Syria, pa.s.sing so near to Medina, were too tempting to be ignored.

Along these age-old routes Meccan merchandise still travelled its devious way, at the mercy of sun and desert storms and the unheeding fierceness of that cataclysmic country, a prey to any marauding tribes, and dependent for its existence upon the strength of its escort. And since plunder is sweeter than labour, every chief with swift riders and good spearmen hoped to gain his riches at Meccan expense. But their attempts were for the most part abortive, chiefly because of the lack of cohesion and generalship; until Mahomet none really const.i.tuted a serious menace to the Kureischite wealth.