No More Learning

Beit-Germa), and there learnt that Chosroes had given up his position
on the Beraznid canal, had deserted Dastagerd and fled to Ctesiphon.
Dastagerd was thus occupied without a struggle and three hundred
Roman standards were recovered, while the troops were greeted by
numbers of those who had been carried prisoners from Edassa, Alexandria
and other cities of the Empire. On 7 Jan. Heraclius advanced from
Dastagerd towards Ctesiphon, and on 10 Jan. he was only twelve
miles from the Nahr Wan; but the Armenians, who had been sent
forward to reconnoitre, brought back word that in face of the Persian
troops it was impossible to force the passage of the canal. Heraclius
after the battle of Nineveh had been, it would seem, ready to make
terms, but Chosroes had rejected his overtures. In an enemy's country,
with Persian troops in a strong defensive position blocking his path, with
his forces in all probability much reduced and with no present opportunity
of raising others, knowing that Sahrbaraz was still in command of a
Persian army in the West with which he could attack his rear, while
the severity of winter, though delayed, was now threatening, Heraclius
was compelled to retreat. Chosroes had at least been driven to inglorious


## p. 299 (#331) ############################################

591-629] Restoration of the Holy Cross 299
flight: the disgrace might well weaken his subjects' loyalty, and any
such lessening of the royal prestige could only strengthen the position
of the Romans; the Emperor even by his enforced withdrawal might
not thereby lose the fruits of victory. By Shehrizur he returned to
Baneh, and thence over the Zagros chain to Ganzaca, where he arrived
11 March—only just in time, for snow began to fall 24 Feb. and made
the mountain roads impassable.
But with the spring no new campaign was necessary; on 3 April 628
an envoy from the Persian court reached Ganzaca announcing the violent
death of Chosroes and the accession of his son Siroes; the latter offered
to conclude peace, and this proposal Heraclius was willing to accept.
On 8 April the embassy left for Ctesiphon, while on the same day the
Emperor turned his face homeward and in a despatch to the capital,
announcing the end of the struggle, expressed the hope that he would
soon see his people again. It is uncertain what were the precise terms
of the peace of 628, but they included the restoration of the Cross and
the evacuation of the Empire's territory by the armies of Persia. It is
probable that the Roman frontier was to follow the line agreed upon in
the treaty of 591. These conditions were, it would seem, accepted
by Siroes (Feb. —Sept. 628), but Sahrbaraz had never moved from
Western Asia since 626 and it was doubtful whether he would comply
with such terms. Thus when the Cross was once more in Roman hands,
Heraclius was able to distribute portions of the Holy Wood amongst
the more influential Christians of Armenia—a politic prelude to his
schemes of church union—but felt it necessary to remain in the East
to secure the triumph which he had so hardly won. After a winter
spent at Amida, in the early spring the Emperor journeyed to Jerusalem
and (28 March 629) amidst a scene of unbounded religious enthusiasm
restored to the Holy City the instrument of the world's salvation.
On the feast of St Lazarus (7 April) the news reached Constantinople,
and Christendom celebrated a new resurrection from the power of its
oppressors; a fragment of the true Cross sent from Jerusalem served
but to deepen the city's exultation1.
Sahrbaraz however refused to withdraw his army from Roman soil,
and in June 629 Heraclius met him at Arabissus and purchased his
concurrence by a promise to support him with imperial troops in his
attempt to secure the Persian throne. Sahrbaraz marched to Ctesiphon,
only to perish after a month's reign, and thus the Empire was freed from
the invader. In September Heraclius returned to the capital and after
six years' campaigning enjoyed a well-earned sabbath of repose. It is an
important moment in Roman history: the King of kings, the Empire's
only rival, was humbled and Heraclius could now for the first time add
1 This chronology differs widely from that adopted by recent authors (e. g. Bolotov
and Marr).


## p. 300 (#332) ############################################

300 Character of Heraclius [629
to the imperial style the proud title of jSacriXew. The restoration of
the Cross suggested the sign which had been given to the great Constantine.
and Africa adopted (629) the first Greek inscription to be found on the
imperial coinage—the motto iv tovtu> vUa. This may stand for us as
a symbol of the decline of the Latin element within the Empire: from
the reign of Phocas the old Roman names disappear and those of Graeco-
Oriental origin take their place.
With these campaigns the period of the successors of Justinian has
reached its end and a new epoch begins. The great contest between
the Empires has weakened both combatants and has rendered possible
the advance of the invaders from the South. Spain has driven out her
last imperial garrisons, the Lombards are settled in Italy, the Slavs
have permanently occupied the Danubian provinces—Rome's dominions
take a new shape and the statesmen of Constantinople are faced with
fresh problems. Imperialist dreams are past, and for a time there is no
question of expansion: at moments it is a struggle for bare existence.
In his capital the old Emperor, broken in health and harassed by
domestic feuds, watches the peril from the desert spreading over the
lands which his sword had regained and views the ruin of his cherished
plans for a united Empire.
The character of Heraclius has fascinated the minds of historians
from the time of Gibbon to the present day, but surely much of the
riddle rests in our scanty knowledge of the early years of his reign: the
more we know, the more comprehensible does the Emperor become.
At the first Priscus commanded the troops and Priscus was disaffected:
Heraclius was powerless, for he had no army with which to oppose his
mutinous general. With the disappearance of Priscus the Emperor was
faced with the problem of raising men and money from a ruined and
depopulated empire. After the ill-success of his untrained army in 613,
by the loss of Syria and Egypt the richest provinces and even the few
recruiting grounds that remained fell into the enemy's hands. Heraclius
was powerless: the taunt of Phocas must have rung in his ears: "Will
you govern the Empire any better? " Africa appeared the sole way of
escape: among those who knew him and his family he might awake
sacrifice and enthusiasm and obtain the sinews of war. The project
worked wonders—but in other ways than he had schemed. Men were
impressed by the strength of his sincerity and the force of his personality
—more, the Church would lend her wealth. Then came the KhaganV
treachery—the loss of thousands of men who might have been enrolled
in the new regiments which he was raising: the peace with the Avars
and after two more years had been spent in further preparations,
including probably the building of fresh fortifications for the capital
which he was leaving to its own resources, the campaigns against Persia
At last, through long-continued hardships in the field, through ceaseless
labours that defied ill-health, his physical strength gave way and he


## p. 301 (#333) ############################################

The First of the Crusaders 301
became a prey to disease and nervous fears. Do we really need fine-
spun psychological theories to explain the reign with its alternations
of failure and success? It may at least be doubted.
Yet it is not in these last years of gloom and suspicion that we
would part with Heraclius: we would rather recall in him despite all
his limitations the successful general, the unremitting worker for the
preservation and unity of the Empire which he had sailed from Africa
to save, an enthusiast with the power to inspire others, a practical
mystic serving the Lord Christ and the Mother of God—one of the
greatest of Rome's Caesars.
CH. IT,


## p. 302 (#334) ############################################

302
CHAPTER X.
MAHOMET AND ISLAM.
Otra knowledge of Mahomet, his life and his teaching, is derived
entirely from documents which have been handed down by Muslims;
no contemporary non-Muslim account is extant, and the testimony of
later non-Muslim writers has as little claim to consideration as the
statements in the Talmud concerning Christ. Among our authorities
the Koran, for obvious reasons, occupies the foremost place. The
pieces of which it is composed are acknowledged, alike by those who
assert and by those who deny its supernatural character, to have
been promulgated as divine revelations by the Founder of the
religion himself, nor is there any ground for the supposition that the
text underwent substantial change in later times. But although the
authenticity of the Koran admits of no dispute its interpretation is
involved in peculiar difficulties. It was not put together till about
two years after Mahomet's death, and the arrangement of the chapters
is wholly arbitrary, without regard to subject-matter or chronological
sequence. Even a single chapter, as is recognised not only by modern
European critics but also by all Muslim theologians of repute,
sometimes consists of earlier and later fragments which were com-
bined either by accident or through some mistake as to their import.
Such mistakes were all the more likely to occur in consequence of
the peculiarly allusive style in which the Koran is written; when it
refers to contemporary persons or events, which is often the case, it
seldom mentions them in explicit terms, but employs various circum-
locutions. Hence it is impossible to explain the book without continually
calling in the aid of Muslim tradition, as embodied in the works of
theologians and historians, the earliest of whom lived some generations
after the time of the Prophet. This literature is of enormous extent,
but it contains many unintentional misrepresentations and many
deliberate falsehoods. To separate the historical from the unhistoric. il
elements is often difficult and sometimes impossible.
The condition of Arabia in pre-Muslim times is, from the nature
of the case, very imperfectly known to us. The great majority of
the inhabitants consisted of small nomadic tribes who recognised no
authority but that of their own chiefs. The nomads, being wholly


## p. 303 (#335) ############################################

Arabia before Islam 303
ignorant of the art of writing, could leave behind them no permanent
records, and as tribes were frequently broken up, in consequence of
famine, internal dissensions and other calamities, their oral traditions
had little chance of surviving. It was only in a few districts that a
settled and comparatively civilised population existed. Wherever such
a centre of civilisation was formed, the nomads in the immediate vicinity
had a tendency to fall under the influence of their more cultured neigh-
bours, and sometimes tribal confederacies, dignified with the name of
"kingdoms," came into being. In early times, by far the most important
of these civilised regions was to be found in south-western Arabia, the
land of the Sabaeans, or, as it is now called, Yaman {i. e. the South).
The power and prosperity of the Sabaeans, to which innumerable ruins
and inscriptions still bear witness, began to decline about the time of
Christ and were utterly overthrown, near the beginning of the sixth
century, by the inroads of the half-savage Abyssinians. Meanwhile
other Arabian kingdoms had arisen in the north, in particular that of
the clan called the Ghassan, on the eastern frontier of Palestine, and
that of the Lakhm on the Euphrates; the former kingdom was politically
subject to the Byzantine Emperors, the latter to the Persians. But
about the time when Mahomet came forward as a prophet both of
these vassal kingdoms ceased to exist, and for a while there was
nowhere within the borders of Arabia any political organisation which
deserved to be called a State.
In religious, as in political matters, Arabia presented no appearance
of unity. The paganism of the Arabs was in general of a remarkably
crude and inartistic kind, with no ritual pomp, no elaborate mythology
and, it hardly needs to be said, no tinge of philosophical speculation.
The religion of the ancient Sabaeans probably bore a greater resemblance
to that of the more advanced nations, but in the time of Mahomet this
Sabaean religion was almost wholly forgotten, and the paganism which
still survived consisted mainly of certain very primitive rites performed
at particular sanctuaries. An Arabian sanctuary was, in some cases, a
rudely constructed edifice containing images of the gods or other objects
of worship, but often it was nothing more than an open space marked by
a sacred tree or a few blocks of stone. Some sanctuaries were frequented
only by members of a particular tribe, while others were annually visited
by various tribes from far and near. The settled Arabs, as a rule, paid
more attention than the nomads to religion, but even in the settled
districts there seems to have been a singular lack of religious fervour.
The traditional rites were kept up from mere conservatism and with
hardly any definite belief as to their mealing. Hence wherever the
Arabs came into close contact with a foreign religion, they readily adopted
it, at least in name. Arabian communities professing some sort of
Christianity were to be found not only on the northern frontier but also
at Najran in the south. Judaised communities were especially numerous


## p. 304 (#336) ############################################

304 Mecca [c. 570
in the north-west of the Arabian peninsula, and Zoroastrian communities
in the neighbourhood of the Persian Gulf.
Among the centres of Arabian paganism none occupied a more
distinguished place than Mecca (in Arabic Makka, or sometimes Bakka)
which, thirteen centuries ago, was a small town situated in a barren
valley, about 60 miles from the Red Sea coast. In an open space near
the middle of the town stood the local sanctuary, a kind of rectangular
hut, known as the Kctba (i. e. Cube), which contained an image of the
Meccan god Hubal and various other sacred objects. A large propor-
tion of the Arabian tribes regarded Mecca with exceptional veneration;
all the surrounding district was a sacred territory, within which no blood
might be shed. Some miles from the town a yearly festival took place
and was attended by crowds of pilgrims from all quarters. Recent
investigations have proved that this institution, called in Arabic the
Hajj, i. e. "festival'1 or "pilgrimagel," originally had no connexion with
Mecca itself, and may possibly have been established before Mecca and
the Ea'ba had come into existence. However this may be, it is certain
that in historical times the pilgrims who attended the festival usually
visited the Ea'ba and were treated by the Meccans as their guests;
hence the annual Pilgrimage came to be intimately associated with the
holy city.
In the sixth century after Christ most of the inhabitants of Mecca
belonged to a tribe which bore the name of Kuraish. It was well known,
however, that the Kuraish were recent immigrants. Both the town and
the sanctuary had formerly been in the possession of other tribes, but as
to the origin of Mecca no credible tradition survived. The Kuraish
were subdivided into a number of clans, each of which claimed the right
of managing its own affairs. On important occasions the chief men of
the various clans met to deliberate; but there was no central authority.
The sterility of the soil rendered agriculture almost impossible, and the
Meccans had long subsisted by trading with distant countries. Every
year great caravans were despatched to Syria and returned laden with
wares, which the Meccans sold at a large profit to the neighbouring
Bedouins. The mercantile population of the town was naturally far
superior, in general intelligence and knowledge of the outer world, to
the mass of the Arabs. A considerable proportion of the Meccans had
learnt the art of writing, but they used it for practical purposes only.
Book-learning, as we understand it, was quite unknown to them.
At Mecca, about a. d. 570% Mahomet (properly Muhammad) was
born. The clan to which he belonged, the Banu Hashim, is commonly
represented by Muslim writers as one of the most distinguished branches
1 A pilgrimage to Mecca which is not performed in connexion with the yearly
festival is called 'umra, i. e. "visit," sometimes translated by "lesser pilgrimage. "
8 The evidence clearly shews that the early disciples of the Prophet had no
trustworthy information as to the precise year of his birth.


## p. 305 (#337) ############################################

c. 594] Early Life of Mahomet 305
of the Kuraish, but the evidence which we possess tends to prove
that in pre-Muslim times it occupied quite a subordinate place. Of
Mahomet's father, 'Abdallah, son of 'Abd-al-Muttalib, we know
scarcely anything except that he died shortly before the Prophet's birth.
Amina, the mother of Mahomet, died a very few years later, and the
orphan boy afterwards lived for a while in the charge of his grandfather,
'Abd-al-Muttalib, who had a numerous family. On the death of 'Abd-al-
Muttalib, one of his sons, Abu Talib, undertook the care of Mahomet,
who seems to have been treated kindly but to have endured many hard-
ships, since none of his near relatives were wealthy. When he was about
24 years of age he entered the service of an opulent woman, considerably
older than himself, named Khadija. The antecedents and social position
of Khadija are shrouded in some mystery', but it is certain that she had
been twice married and that at the time when she made the acquaintance
of Mahomet she was living at Mecca with several of her children, who
were still quite young. Mahomet appears to have succeeded at once
in gaining her confidence. She entrusted him with the management of
her property, and about the year 594 sent him to Syria on a commercial
expedition, which he directed with conspicuous success. On his return
he became her husband. For a few years he led the life of a prosperous
tradesman; several daughters were born to him and two sons, both of
whom died in infancy.
The process whereby Mahomet was led to occupy himself with
religious questions and finally to believe in his divine mission is altogether
obscure. That the doctrines which he afterwards preached did not arise
spontaneously in his mind but were mainly derived from older religions
seems obvious. It appears certain, however, that he was wholly un-
acquainted with religious literature. Whether he ever learnt the
Arabic alphabet is a question which has been fiercely debated, both
among Muslims and Christians; at all events we know that, in
his later years, whenever he wished to record anything in writing he
employed a secretary. But the question whether he could read is of
little practical importance, since no religious books seem to have existed
in Arabic at that period, and that he could read any foreign language
is utterly incredible. We are therefore obliged to conclude that his
information was derived entirely from oral sources; who his informants
were we can only conjecture. At Mecca itself there was apparently no
permanent colonv of Christians, Jews or Zoroastrians, but isolated
adherents of the principal foreign religions doubtless visited the town
from time to time'. It has often been suggested that Mahomet
1 See Robertson Smith, Kinship and Marriage in Early Arabia, 2nd ed. 1903,
pp. 289, 290, who supposes that something discreditable has been deliberately con-
cealed.
2 We learn from the Koran (chaps, xvi. 105, xxv. 5) that the heathen Meccans
accused Mahomet of fabricating his revelations out of material supplied by some
foreigner, or foreigners—a charge which the Prophet vehemently denies. It may
C MED. H. VOL. II. CB. X. 20


## p. 306 (#338) ############################################

306 Religious Influences
acquired some knowledge of Christianity during one of his commercial
journeys in Syria. This is possible; but it should be remembered that
an Arab trader, ignorant both of Aramaic and of Greek, would have
great difficulty in obtaining information on religious subjects from
Syrian Christians, since those of them who spoke Arabic usually
belonged to the most illiterate class. Moreover another and a very
important fact has to be taken into consideration. According to
Muslim tradition there were about this time, at Mecca and a few
other places in western Arabia, certain individuals who had become
dissatisfied with the popular paganism, devoted themselves to religious
meditation and professed a monotheistic belief. These persons were
called Hanlfs, a term of which the origin and precise meaning are
obscure. The Hanlfs did not form a sect, for they had no organisation
and, it would seem, little communication with one another. Our
information about them is naturally very meagre, being derived, for the
most part, from scraps of poetry which they are said to have composed;
but the authenticity of these pieces is often doubtful. One of the most
celebrated Hanlfs was the Meccan Zaid ibn 'Amr, who appears to have
died during Mahomet's boyhood. Another was Waraka ibn Naufal, a
cousin of KhadTja. This man died, at a very advanced age, some years
after Mahomet's marriage. The relation in which he stood to the
Prophet renders him an object of peculiar interest: it is therefore all the
more to be regretted that so little can be ascertained concerning him.
According to one tradition, he ended by adopting Christianity, which is
possibly true; he is also said to have translated part of the Christian
Scriptures into Arabic, which is highly improbable. ! But vague as is
our knowledge of the Hanlfs in general and of Waraka iij particular, we
are justified in believing that befor^^Iahomet's birth a,movement in
the direction of spiritual monotheism had already begurt among the
Arabs. jHow far this movement was originally due to Christian and
other foreign influences we can scarcely hope to determine. Our ac-
quaintance with Oriental Christianity in the sixth century is almost
entirely confined to the great official Churches; the smaller Christian
communities, and especially the half-Christian sects, with whom the
Arabs were likely to come in contact, have, with rare exceptions, left no
literary records.
With regard to the beginning of Mahomet's prophetic career, and
the circumstances under which he received his earliest revelations, we
possess many legends but very little genuine tradition. All accounts
be added that Muslim legends about the Prophet's intercourse with Christians
and Jews, during the earlier part of his life, are open to the gravest suspicion, since
nearly all these stories have an apologetic purpose, namely to prove that the Christian
or Jew in question recognised Mahomet as a prophet by means of some sign, in
particular by a mark on the back, which mark is termed "the seal of the prophetic
calling. "


## p. 307 (#339) ############################################

Beginning of the Propaganda 307
agree as to the fact that at this period he spent much time in fastings
and solitary vigils, a practice which was probably suggested to him by
the example of Christian ascetics. He appears to have been naturally
of a nervous temperament, with a tendency to hysteria; whether he
suffered from epilepsy, as several European writers have believed, may
be doubted1. In any case he was subject to paroxysms which presented
the appearance of a violent fever; these seizures were regarded, both by
himself and by his followers, as symptoms of divine inspiration. It is
therefore evident that we are here dealing with a psychological problem
which no information would enable us to solve.
The Koran (chap, lxxxvii. 6,7) admits that Mahomet forgot some of
the communications made to him by God, and it is possible that even the
oldest passages now extant were produced some time after he had become
conscious of his divine vocation. One point seems quite clear, namely
that during the first few years of his mission he did not come forward as
a public preacher but carried on a secret propaganda within the circle
of his more intimate companions. Among the earliest converts were his
wife Khadlja, his cousin Ali (properly iAll), son of Abu Talib, and Abu
Bakr, who did not belong to the Prophet's clan but remained to the last
his most trusted friend. The passages of the Koran which can with any
probability be assigned to this more private period are few in number
and invariably very short. Those which belong to the earlier part of his
public career are much more numerous. They deal mainly with three
subjects, (1) the unity and attributes of God, (2) the moral duties of
mankind, and (3) the coming retribution. Mahomet's monotheism, like
that of the later Hebrew prophets, necessarily involves the condemnation
of idolatry, but it is to be noted that he nowhere describes the religion of
his pagan fellow-countrymen as something wholly false. Though he
identifies the one true God with the God of the Jews* and the Christians,
he at the same time assumes that the heathen have some knowledge of
God8 and even that God is, in some special sense, the God of Mecca.
In a very early passage of the Koran (chap, cvi. ) the Kuraish are
1 The hypothesis of epilepsy is decidedly rejected by De Goeje, "Die Berufung
Mohammed's," in OrientalischeS<udt'en(N61deke-Festschrift),Giessen, 1906, i. pp. 1-6.
2 The term Rahman, "the Merciful," which is often used in the Koran as
synonymous with "God," was unknown to the heathen Meccans and seems to have
been borrowed from the Jews. It may be mentioned, however, that this word appears
as an epithet of the Deity not only in Jewish literature but also in the inscriptions
of the heathen Syrians.
3 The ancient poets of pagan Arabia frequently speak of "God" {Allah) in a
manner which seems to imply that they recognised Him as the supreme Being.
How they conceived the relation between this "God" and the various local deities
it is impossible to say with any precision. According to the Koran (chap. xvi.
59 ff. ) the heathen regarded certain of their goddesses as the "daughters" of
Allah, but it would be unsafe to assume that the heathen themselves used this
phrase in a literal sense, since "daughters of God" may mean (as with the
Gnostics) nothing more than "female divine beings. "
ch. x. 20—2


## p. 308 (#340) ############################################

308 Doctrine of the Koran
exhorted to worship "the Lord of this house," that is, of the Ka'ba.
Hence it is evident that Mahomet considered himself rather as a
reformer than as a preacher of an altogether new religion. Similarly in
dealing with ethical questions he often implies that the pagan notions
of justice, honour and propriety are to some extent valid. Thus, for
instance, his repeated denunciations of avarice are quite in the spirit of
the ancient Arabs, to whom the "miser11 was an object of special
abhorrence.
But in contradistinction to the ethical code of the heathen,
which was mainly based upon tribal patriotism ('asabiiya), Mahomet
emphasises thfijiniversal obligaiions_Qf_morality, and above all the duty
of forgiving injuries instead of avenging them.
It is in his doctrine of
the Judgment and the life to come that he departs most widely from
the ordinary beliefs of the time. The heathen Arabs, like other
primitive peoples, were familiar with the notion of a ghost, or wraith,
which haunts, at least for a while, the resting-place of the dead body;
but the idea of a future retribution was quite foreign to their habits of
thought. The doctrine of the Resurrection, as it appears in the Koran,
seems to be mainly derived from Christianity; that some details were
borrowed from Judaism or Zoroastrianism is possible but can scarcely be
proved. Mahomet, as we might have expected, conceives the Resur-
rection after the most crudely materialistic fashion; to him the recon-
struction of the physical organism was an essential postulate of the future
recompense. The descriptions of the Judgment itself and of the torments
of the damned do not differ substantially from those which are found
in popular Christian writings of medieval and modern times. On the
other hand the delights of Paradise are often painted in colours to which
neither Christianity nor Judaism affords any parallel1. But what
especially characterises the older portions of the Koran is the constant
emphasis laid on the nearness of the Resurrection and the Day of
Judgment. Although Mahomet nowhere specifies any definite time,
and when questioned on this point by his opponents always professed
ignorance, it is clear that he lived in daily expectation of the great
events which formed the main subject of his preaching. Nor is this at
all inconsistent with the fact that some passages of the Koran seem to
announce a special calamity which was to befall the Meccans for their
unbelief, rather than a world-wide catastrophe. Similarly, it will be
remembered, among the early Christians the expectation of the judgment
1 It is remarkable that passages of this sort are almost entirely confined to
the earlier chapters, which date from a time when the very notion of rewards
and punishments after death was treated by the Meccans -with derision, as the
Prophet frequently complains. To suppose, with many European writers, that
the early converts to Islam were attracted chiefly by the prospect of a material
Paradise is therefore altogether unreasonable, since only those who had on other
grounds accepted Mahomet as a prophet could believe in any Paradise whatsoever.


## p. 309 (#341) ############################################

Religious Practices 309
of the world and the expectation of the overthrow of Jerusalem
were sometimes so closely connected as to become indistinguishable.
A great part of the Koran consists of narratives, inserted for
purposes of edification. Scarcely any of these can be described as
historical; on the other hand, scarcely any is a pure invention of
Mahomet's. In almost every case he utilises some legend that he had
heard, in order to enforce his doctrines. Thus he repeatedly introduces
persons mentioned in the Old Testament and puts into their mouths
discourses in favour of monotheism, moral precepts, etc. The opposition
which they encountered and the chastisements which overtook their
adversaries are likewise described at great length. The allusions to
Christ and the early Christian Church present some very curious and
hitherto unexplained features. That Christ, or any other being, can be
a "son of God" is emphatically denied; at the same time the belief that
Christ was born of a virgin is fully accepted, and among the prophets of
past ages He occupies a specially prominent place. But of the facts of
Christ's life Mahomet appears to have known next to nothing. In
one of the later chapters of the Koran (iv. 156) the Jews are condemned
for asserting that Christ was put to death and the crucifixion is
represented as a deceptive appearance. The fact that Christians
believed in the Crucifixion is totally ignored, and we may therefore
conclude that on this very important point Mahomet's Christian
informants held opinions resembling those which are ascribed to the
ancient Docetists.
The disciples of the Prophet called themselves Muslims, but were
usually known by the name of "Sabians" (Sabivn)1. Their organisation
and rules of life were at first of a very simple kind. They bound
themselves to abstain from idolatry and from certain immoral practices,
especially fornication and infanticide. The cult consisted mainly of
prayers, according to the formulae prescribed by the Prophet; meetings
for this purpose were held at stated times, but always in strict privacy.
In order to indicate that the God whom he proclaimed was identical
with the God of the Jews, Mahomet commanded his followers to
adopt the Jewish practice of praying towards Jerusalem*. At this time
he appears to have had scarcely any notion of the difference between
Judaism and Christianity; consequently he was able to regard both
Jews and Christians as his brethren in religion.
1 The terms Muslim, "one who surrenders himself," and Mam, "surrender," are
commonly explained as denoting "resignation" to the will of God, but it is more
likely that they refer primarily to the deliberate adoption of a new faith as distin-
guished from blind conformity to a hereditary cult. The Sabians—a name which,
of course, has no connexion with that of the Sabaeans—seem to have been a sect,
or group of sects, of the half-Christian, half-heathen type. Why the Muslims were
called Sabians is uncertain; probably the nickname was due, as usual, to some
accidental point of similarity.
2 See 1 Kings viii. 29 ff. , Dan. vi. 10.
ca. x.


## p. 310 (#342) ############################################

310 Opposition of the Meccans
For several years Mahomet continued to preach with little apparent
success. His converts were, with rare exceptions, persons of a low class
or even foreign slaves, such as Bilal the Abyssinian. Some members of
his own family, in particular his uncle 'Abd-al-'Uzza, nicknamed Abu
Lahab, bitterly opposed him; even his protector Abu Talib remained
to the last an unbeliever. It would be a mistake to suppose that the
enemies of the new faith were actuated by religious fanaticism. They
were, for the most part, simply men of the world who, proud of their
social position, objected to recognising the claims of an upstart and
dreaded any sweeping change as likely to endanger the material
advantages which they derived from the traditional cult. To the
majority of the citizens Mahomet appeared a madman; some called
him a "poet," an accusation which gave him great pain, for, as the
Koran shews, he regarded the poets with peculiar aversion. That he
had to endure many affronts was quite natural, but actual violence could
not have been employed against him without risk of a blood-feud, which
the Meccans were always most anxious to avoid. Those of his disciples,
however, who had no relatives to protect them were occasionally treated
with cruelty. At length the majority of the converts, finding their
position intolerable, fled for refuge to Abyssinia, with the full consent,
if not at the express command, of the Prophet. He himself remained
at Mecca with a mere handful of followers. >C
When it became known that the emigrants had been kindly received
by the Christian king of Abyssinia, considerable alarm prevailed among
the chiefs of the Kuraish, lest the Abyssinians, whose devastating
invasions were still vividly remembered, should be tempted to intervene
on behalf of the persecuted Muslims. Accordingly a deputation was
sent from Mecca for the purpose of persuading the king to hand
over the fugitives as prisoners; the king, however, refused, whereupon
the indignation of Mahomet's enemies was still further excited. The
Prophet, reduced to extremities, fell into the error of attempting to
overcome opposition by means of a compromise. He went so far as to
publish a revelation in which the three principal goddesses of Mecca
were recognised as "highly exalted beings whose intercession may be
hoped for1. " For a while the polytheists appeared to be satisfied, and a
report that the persecution was at an end caused some of the emigrants
to come back from Abyssinia. In the meanwhile the Prophet repented
of the concession he had made, and declared that the verse in question
had been put into his mouth by Satan. The feud thereupon broke out
afresh. To the heathen Meccans Mahomet's conduct on this occasion
naturally seemed to convict him of imposture; since, however, he had
long been accustomed to regard all his impulses as due to some
1 The word ghardnik, here rendered "exalted," is of doubtful meaning: an
early Muslim poet uses it as an epithet of chieftains or warriors (Kitdb-al-Aghdnl,
vii. 75. 27 = viii. 192. 3).


## p. 311 (#343) ############################################

Mahomet reduced to straits 311
supernatural cause, it is by no means certain that he did not sincerely
believe himself to be acting by divine command both when he made the
concession and when he withdrew it1.
It was probably about this time that an important conversion took
place, that of Omar ('Umar) ibn al-Khattab, a young man of no high
social position but endowed with extraordinary ability and perseverance.
He had at first been vehemently opposed to the new religion, so that his
sudden conversion, of which there are several conflicting accounts, attracted
all the more notice and doubtless inspired the Muslims with fresh courage.
It is said that he set the example of praying publicly, in the neighbour-
hood of the Ka'ba; at all events from this time onwards the movement
assumed a more open character. The chiefs of the Kuraish finally
determined to adopt the only method of coercion known to them, short
of positive violence; they offered to Mahomet's kinsmen, the Banu
Hashim, the choice of declaring him an outlaw or of being themselves
excluded from intercourse with the other Meccan clans. Most of the
Banu Hashim were still unbelievers, but such was the sanctity attached
to ties of blood that they all, with one or two exceptions, preferred to
incur the penalty of social excommunication rather than deliver over
Mahomet to his enemies. How long this breach lasted and by what
means it was healed is uncertain; probably the manifold inconveniences
which it caused to all parties soon brought about a change of public
opinion*.
Very soon after intercourse had been re-established between the
Banu Hashim and their fellow-townsmen, two serious calamities befell
Mahomet, the death of his wife Khadlja and that of his protector
Abu Talib. There can be little doubt that this double bereavement
rendered the Prophet's position at Mecca more precarious; henceforth
he began to consider the possibility of finding a home elsewhere. His
first attempt was made at a neighbouring town, called Ta'if, but he
met with so unfavourable a reception that he speedily returned to Mecca,
where he succeeded in obtaining a promise of protection from an
influential heathen, Mut'im ibn 'AdI. For two or three years the
Prophet remained in his native city, making, it would seem, scarcely
any effort to gain fresh converts among the resident population. His
attention was turned chiefly to the pilgrims who visited Mecca or the
immediate neighbourhood on the occasion of the yearly festivals. To
these motley crowds he used to preach his doctrines, generally encountering
* That many Muslim authorities consider this story fabulous is only what we
might have expected. But it is amazing that it should be rejected by so impartial
a historian as Caetani.
• It must be admitted that the story of the excommunication of the Banu
Hashim, as related by the principal authorities, presents some very suspicious
features; but to conclude, with Caetani, that the whole episode is fictitious would
involve still greater difficulties.


## p. 312 (#344) ############################################

312 The Converts from Medina [eis-620
indifference or ridicule. There were, however, some exceptions. In
a. d. 620 he fell in with some pilgrims from Yathrib and, finding them
well-disposed, entered into a series of negotiations which finally brought
about a complete change not only in his own fortunes but in the history
of the world.
Yathrib, known in subsequent times as Medina1, was a scattered
group of villages rather than a city, situated in a fertile plain about
200 miles to the north of Mecca. Unlike the Meccans, who subsisted
by commerce, the people of Medina had, from time immemorial, devoted
themselves to agriculture, in particular to the cultivation of the date-
palm. Long before the birth of Mahomet, Jewish colonists established
themselves at Medina and propagated their religion with such success that
by the beginning of the sixth century most of the inhabitants professed
Judaism and were regaided as Jews, though they must have been mainly of
Arab descent. These Judaised Arabs were divided into several clans, each
occupying its own territory. In civilisation, especially in mechanical
arts such as metal-working, they were greatly superior to their heathen
neighbours, and for a while they dominated the whole district. But in
the course of the sixth century, owing to circumstances with which we
are imperfectly acquainted, the power of the Jews declined. Much
of their territory passed into the hands of two heathen tribes (the
A us and the Khazraj), who in the time of Mahomet formed the bulk
of the population. Between these tribes there raged a long and
bitter feud. About the year 616 the Aus, with, the help of the Jews,
inflicted a severe defeat upon the Khazraj; this battle is known in
Arabian tradition as the Day of Bu'ath. But the Khazraj, though
humbled, were by no means crushed, and during the next few years
every one went about in fear of his life. To the more intelligent of the
people of Medina the situation must have seemed intolerable; peace was
urgently required, yet no authority capable of restoring peace appeared
to exist.
Such was the state of affairs when certain influential citizens of
Medina became acquainted with Mahomet. Some of them, who through
intercourse with Jews had already imbibed monotheistic ideas, were
doubtless attracted by his religious teaching; others perhaps, who
were indifferent to religion, felt that a stranger claiming to speak with
divine authority might be able to effect what they themselves had
attempted in vain. In any case, a period of about two years elapsed
between their first interview with the Prophet and their final decision to
offer him a home in their midst. Meanwhile he had sent to Medina one
of his Meccan disciples, Mus'ab ibn 'Umair, to act as his representative
and keep him informed of all that passed.
1 In Arabic, ul-Mmfma, "thecity," which is an abbreviation of Madtnat-an-Nabi,
"the city of the Prophet. "


## p. 313 (#345) ############################################

622] The Emigration 313
In the year 622, on the occasion of the annual pilgrimage, about
seventy of the converts from Medina arranged to hold a meeting with
Mahomet at midnight a few miles from Mecca. The Prophet went
thither in the company of his uncle 'Abbas, who was still an unbeliever1,
but from the heathen public in general the matter was carefully concealed.
Mahomet demanded of the Medinese a solemn promise that if he betook
himself to their country they would protect him from attack as they would
protect their own families. This they all swore to do. As soon as he had
secured a place of refuge, the Prophet ordered his Meccan disciples to
emigrate to Medina. Attempts were made by the chiefs of the Kuraish
to prevent the departure of the Muslims, but nearly all succeeded in
escaping and reached Medina a few weeks later in small parties. The
Prophet himself, with Abu Bakr and Ali, remained behind for a short
time, apparently awaiting news as to the manner in which the Emigrants
had been received. It is related, on somewhat doubtful authority, that
his departure was hastened by a plot to assassinate him in his bed. In
any case he left Mecca secretly, accompanied by Abu Bakr, in the
summer or early autumn of 622. For a few days they remained hidden
in a cave* near Mecca, and then proceeded, as rapidly as possible, to
Medina. Thus was accomplished the great event known as the Emigra-
tion Qiijra, distorted by Europeans into Iiegira), which forms the
starting-point of the Muslim era'.
On his arrival at Medina the Prophet was welcomed with enthusiasm
by a large proportion of the natives; but he did not at once claim the
position of a ruler. Those who acknowledged his divine mission could
merely promise personal obedience. The people as a whole had not
submitted to his authority; they were only his "Helpers" (Anfdr),
pledged to defend him, for, according to Arabian notions, a guarantee
of protection given by one member of a clan binds all the rest. It was
by the gradual extension of his personal influence, not in virtue of any
formal agreement, that he succeeded in making himself master of the
place. The Meccan "Emigrants" (Muhajirvn) were, of course, entirely
1 The presence of al-'AbbSs at this meeting seems at first difficult to explain,
since Mahomet was nominally under the protection of Mut'im ibn 'Adf. Pro-
bably the Medinese were afraid that they might afterwards be accused of having
carried off Mahomet by force, and therefore required that some member of his
family should be present to testify that the Prophet's departure was voluntary.
J Koran ix. 40.
3 The Muslim era dates not from the precise moment of the Prophet's
emigration but from the beginning of the Arabian year in which the Emigration
took place, that is to say, from, a point about 6 weeks earlier. Unfortunately, in
consequence of the careless manner in which the heathen Arabs kept their calendar,
it is not certain when the beginning of this year should be placed. According to
the ordinary view, the year began on 16 July a. d. 622, and Mahomet arrived at
Medina in the latter half of September; hut Wellhausen makes the year begin in
April.
CH. X.


## p. 314 (#346) ############################################

314 Mahomet's Position at Medina
devoted to him from the first, and formed, so to speak, his body-guard.
Many of the Medinese, especially those of the younger generation, were
no less zealous in his cause; their principal duty, during the first few-
months after the Emigration, consisted in housing and feeding the
Emigrants. But not a few, even of those who called themselves Muslims,
were either hostile or indifferent; the Koran frequently refers to them
as the " Hypocrites" (Munqfikiin, a term borrowed from the Aethiopic).
The most celebrated of these was a certain 'Abdallah ibn Ubayy, a chief
of the Khazraj, who before the arrival of Mahomet had played a very
prominent part. The opposition of such persons is to be ascribed
mainly to personal jealousy or other worldly motives. More consistent,
and hence more formidable, was the enmity of the Jews. It is clear
that at first Mahomet confidently reckoned on their support, but he
soon discovered his mistake1. With rare exceptions they absolutely
refused to acknowledge him as a prophet, and thus forced him to
become their adversary. Henceforth the antagonism between Islam
and Judaism began to shew itself even in externals. This was seen
most clearly when, in the second year after the Emigration, Mahomet
ordered his disciples to pray towards Mecca instead of praying towards
Jerusalem.
The historian Ibn Ishak has preserved for us the text of an important
document which seems to have been drawn up, under the Prophet's
direction, at about this time. It may be described as an attempt to
settle, at least provisionally, the relations between the various classes
into which the people of Medina were divided'. All the inhabitants,
believers and unbelievers alike, are declared to be a single community
(umma); the clans remain distinct for certain purposes but are debarred
from making war on one another. Should any dispute arise, the matter
is to be brought before " God and Mahomet. 11 All are bound to unite
for the defence of Medina in case it should be attacked. No one is to
conclude an agreement with the Kuraish {i. e. the heathen Meccans) or
with any ally of the Kuraish.
The establishing of public security at Medina was necessarily the first
object which the Prophet had in view; but in addition to this he found
himself compelled to supply his own followers with the rudiments of a
legal code. At Mecca his teaching had been almost entirely confined to
the sphere of faith and personal morality; of external regulations lie
had seldom had occasion to speak. But as soon as Islam became the
1 Muslim authorities are unanimous in asserting that at this time both the
Jews and the Christians were expecting a prophet to appear in Arabia and that
precise descriptions of the coming prophet were contained in the Jewish and
Christian Scriptures. How this belief first arose among Muslims is not clear, but
converts from Judaism and Christianity doubtless did their best to encourage it.
2 See Wellhausen, "Muhammads Gemeindeordnung von Medina," in Skizzen
und Vorarbeiten, iv. pp. 67-83.


## p. 315 (#347) ############################################

Legislation of the Koran 315
religion of a political society, the need of positive enactments made
itself felt. Hence those parts of the Koran which were produced after
the Emigration—amounting to rather more than one-third of the whole
book—consist largely of prescriptions as to the details of practice both
in religious and secular matters. Systematic legislation was, of course,
a thing of which Mahomet could form no idea; he provided for each
case as it occurred, not striving after theoretical consistency but freely
modifying previous commands in order to suit altered circumstances.
That all these contradictory directions were given out as the word of
God caused scarcely any embarrassment at the time, for it was assumed
that the Deity, like any other despot, may revoke His orders whenever
He chooses; but it is needless to say that later generations, who had no
trustworthy information as to the dates of the various passages, some-
times found it hard to decide which commands were revoked and which
were still in force1. In a few cases we are informed by early Muslim
authorities that passages of the Koran were not only "revoked" but
actually suppressed.
The institutions which assumed a definite form during the years
subsequent to the Emigration may be classed under the following
heads:—(1) Religious ceremonial, (2) Fiscal and military regulations,
(3) Civil and criminal laws.
To the first class belong the five obligatory daily prayers, the public
service held every Friday, the duty of fasting from sunrise to sunset
during the month of Ramadan, and the annual Pilgrimage (of which
more will be said later). To these may be added the rules of ceremonial
purity, the distinctions between lawful and unlawful food (which were
largely borrowed from Judaism) and the prohibition of wine-drinking.
The rite of circumcision—performed on boys, not, as among the Jews,
on infants—prevailed everywhere in heathen Arabia and was retained by
the followers of Mahomet; but it is never mentioned in the Koran and
does not properly form part of the religion of Islam.
The second class includes the payment of "alms," that is, a kind of
income-tax levied on all Muslims, originally for the relief of the poor
but in later times for the maintenance of the State. Moreover all
Muslims capable of bearing arms might, under certain circumstances, be
required to serve as soldiers.
The civil and criminal laws laid down in the Koran are partly based
on old Arabian usages and are partly of foreign origin. Slavery and
polygamy having existed in Arabia from time immemorial, we may
assume, as a matter of course, that Mahomet never thought of abolishing
either the one or the other, but he introduced certain restrictions
whereby the condition both of slaves and of women was somewhat
1 Treatises on the "revoking" and the "revoked" passages of the Koran
(fi-n-ndtikh wa-l^matuakh) have been produced by many Muslim theologians.


## p. 316 (#348) ############################################

316 Mahomet's Domestic Life [623
improved1. In particular, he condemned the practice of "inheriting
women against their will*," that is, of treating widows as chattels to be
appropriated by the dead man's heir. He also made every effort to
secure the rights of orphans and in general to protect the weak against
the strong. The ancient rule of blood-revenge he recognised in principle,
but confined it within narrow limits. A startling innovation, from the
point of view of the Arabs, was the punishment of fornication by
scourging*. It may be mentioned that, according to tradition, the
Koran once contained a passage which ordered that fornicators should
be put to death by stoning; and Omar, when he was Caliph, is said to
have maintained that this law was still in force.
In describing the Prophet's sojourn at Medina, it is necessary to say
something of his domestic history, to which several passages of the Koran
explicitly refer. Before he left Mecca, he had already taken to himself
a second wife, named Sauda, and during the years which followed the
number of his wives steadily increased. The most celebrated of them
was 'A'isha (daughter of Abu Bakr), whose marriage to Mahomet took
place a few months after his arrival at Medina; she was then only about
nine years old, but in spite of her tender age she rapidly acquired great
influence. When, some five years later, she was accused of misconduct,
a passage of the Koran was specially revealed for the purpose of clearing
her character. The ascendency which she gained during the Prophet's
lifetime continued long after his death and enabled her to play a
prominent but by no means an honourable part in the politics of
that period. In the books of Muslim tradition 'A'isha is one of the
authorities most frequently cited.
For more than a year after the Emigration Mahomet and his
Meccan disciples were in a condition of great economic distress. The
attempts which they made to relieve their necessities by means of pillage
did not at first prove successful. In these earliest raids the natives of
Medina took no part, for the general principle that it is the duty of
Muslims to engage in aggressive warfare against unbelievers had not yet
been announced. Moreover it is to be noticed that Mahomet did not
at once venture to shock the feelings of his countrymen by violating the
sanctity of the four sacred months during which, according to ancient
custom, no raids were permitted. At length, towards the end of the
year 623, he sanctioned an attack, in the sacred month of Rajab, upon a
caravan belonging to the Kuraish, at Nakhla near Mecca. The caravan
was taken by surprise and the raiders came back with a considerable
amount of booty to Medina. But so strongly was this expedition
1 It has often been asserted that Mahomet forbade his followers to have more
than four wives at the same time, but the passage of the Koran (chap. iv. 3) which
is cited in support of the statement does not necessarily imply any such prohibition
8 Koran iv. 23.
3 Koran xxiv. 2.


## p. 317 (#349) ############################################

624] Battle of Badr 317
condemned by public opinion that the Prophet found it necessary to
give out that his orders had been misunderstood. -<^Y"
Two months later his followers achieved their first great victory. A
large caravan, laden with rich merchandise, was returning from Syria to
Mecca under the leadership of Abu Sufyan, the chief of the Banu
Umayya, one of the proudest families among the Kuraish. Mahomet
determined to waylay it at Badr, a place south-west of Medina, a few
miles from the Red Sea coast, and himself set out thither with rather
more than 300 armed men, of whom about 80 were Emigrants and the
rest Medinese. Abu Sufyan, however, received news of the intended
attack, changed his route and despatched a messenger to Mecca asking
for help. The Kuraish hastily fitted out an expedition consisting of
about 900 men, among whom were most of the Meccan aristocracy.
While they were on their way northward they learnt that the caravan
had succeeded in reaching a point where it was out of danger; some of
them therefore returned to Mecca, but the great majority, confident in
their superior numbers and equipment, determined to advance, rather, it
would seem, with the intention of overawing than of crushing their
adversary.