Decorative barXMOHAMMED AND ALLAH
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The time rapidly approached when the Prophet was to renounce the multitudinous burdens and joys of his earthly existence, and depart to that supernal haven which he had so frequently and so eloquently depicted. For Allah, who had not gazed upon his faithful servant since the episode of the midnight journey, yearned to clasp him forever to his breast; and Mohammed believed that Khadija, the Virgin Mary, Potiphar’s wife, and Kulthum, sister of Moses, longingly anticipated his arrival; so too, though for very different reasons, did Gabriel, who desired a respite from his enervating trips between Paradise and Medina. But a few months more were yet to be granted Mohammed—months that were to exemplify the same indomitable energy, the same assiduous zealotry, that he had manifested for the last twenty years.
Mecca was now irrevocably sealed to Islam; but that very fact caused fearful apprehension among those Bedouin peoples who were yet idolistic and untamed. The powerful Hawazin and Beni Thakif tribes, who occupiedan extensive territory southeast of Mecca, decided that they had a fair chance to crush the arrogant dominion of this would-be conqueror of all Arabia while he was yet rejoicing in his easy conquest of the holy city; and to that end they assembled about six thousand men. Mohammed, on learning of their plans, determined to nip this insurrection in the bud, and quickly departed at the head of twelve thousand seasoned troops; so imposingly spectacular was this great force that Abu Bekr could not restrain his admiration. “We shall not this day be worsted by reason of the smallness of our numbers!” he gleefully shouted, and the Prophet smiled in agreement. Then, seated on a white mule, he followed in the rear of the soldiers.
As the Moslem troops were defiling through a narrow pass in the valley of Honein, the ambushed foe suddenly charged upon them with such impetuosity that they first hesitated, then recoiled and fled in utter panic. “Whither away?” shouted Mohammed, while the broken columns sped by him. “The Prophet of the Lord is here! Return! return!” But his lungs were unequal to the emergency, so he bade Al-Abbas try the strength of his voice; and his uncle used his stentorian oratory to such good effect that it rose above the clamorous turmoil of retreat. A number of the penitent fighters came shamefacedly back, and, shouting out, “Ya Labbeik!Here we are, ready at thy call!” stopped the flight of the rest and turned to face the pursuing Bedouins. Mohammed, gazing at the bloody spectacle from the safety of an adjacent hill, was so overpowered with warlike ardor that he screamed: “Now is the furnace heated; I am the Prophet that lieth not; the seed of Abd al-Muttalib!” Then, hurling a fistful of gravel at the foe, he continued: “Ruin seize them! I swear they are discomfited. By the Lord of the Kaba, they yield! God hath cast fear into their hearts.” The hard-won victory was indeed so complete that thousands of prisoners, forty thousand sheep and goats, and four thousand ounces of silver were seized as spoil. And the Prophet, repenting of his self-confidence before the battle, indited a Sura which stated that the preliminary defeat had been caused by over-confidence in numbers, and that success had come only because God “sent down Hosts which ye saw not, and thereby punished the Unbelievers.”
Yet he realized that, in order to clinch the victory, it would be imperative to capture the Bedouin stronghold at At-Taif. In assaulting that place he trusted, in addition to the heavenly hosts, to the most modern Byzantine inventions of warfare—the testudo and the catapult. But they both proved to be ineffective, for the simple reason that the besieged garrison destroyedthe wooden testudo by hurling molten metal upon it, thus making it impossible to use the catapult at all. As the weary weeks dragged on, Mohammed endeavored to expedite the surrender of the fort by destroying the vineyards around At-Taif and offering freedom to any slaves who would desert the stronghold; but even these traditional devices proved to be useless, and, warned by a dream that the heavenly will was not in favor of continuing the siege, he decided to accept the counsels of his assistants, who were also getting very tired of the business. The Prophet then withdrew to the place where the booty won at Honein had been stored.
Now it happened that the worldly wise members of the Hawazin, having had plenty of time to reflect upon the matter, had decided that by embracing Islam they might get off with a lesser punishment than would otherwise be the case. Mohammed, of course, was much pleased to welcome them to the faith; but when they suggested that, inasmuch as they were now loyal Moslems, both their property and their prisoners should be returned to them, he was wholly unable to concur. Instead, he gave them this choice: “Whether of the two, your families or your property, is the dearer to you?” Impaled on the horns of this dilemma, they were forced to admit that their relatives were more precious, andthe prisoners were accordingly set free. The Prophet was so much pleased by the possibilities of this barter and trade in the name of Islam that he offered one hundred camels to Malik, chief of the Hawazin, if he too would embrace the Moslem cause; and Malik, being a wise and prudent man, speedily accepted the terms. But some of the other people, fearing that they were to lose the loot as well as the prisoners, rushed up to Mohammed and, shouting aloud, “Distribute to us the spoil, the camels and the flocks!” treated him so roughly that his mantle was ripped from him, whereupon he sought to save himself by backing against a tree. “Return to me my mantle, O Man!” he cried, “return the mantle; for I swear by the Lord that if the sheep and the camels were as many as the trees of the forest in number, I would divide them all amongst you.” Since they still continued to press him, he held up a hair and exclaimed: “Even to a hair like this, I would keep back nought but the fifth; and even that,” he hastily decided to add, “I will divide amongst you.”
Thus the mob was quieted and the Prophet soon made good his word; in fact, so generous was he in dealing presents out among his new auxiliaries that he sometimes gave a double gift to those who insisted that they deserved it. Spectacles such as these could not fail to anger many of his veteran associates who had receivednothing at all; never before had they met with such cavalier treatment as this. When one of them made the direct charge that Mohammed was unfair, he was met with the irate reply: “Out upon thee! If justice and equity be not with me, where will ye find them?” The Prophet furthermore stated that, so far as the elder Moslems were concerned, faith was its own reward—a saying which the Medinese, who had waxed fat and rich on the plunder of so many conquests, found very hard to swallow. They continued to show their displeasure so long that Mohammed finally called them together and spoke honeyed words. “Ye men of Medina, it hath been reported to me that ye are disconcerted, because I have given unto these Chiefs largesses, and have given nothing unto you. Now speak unto me. Did I not come unto you whilst ye were wandering, and the Lord gave you the right direction? needy, and He enriched you; at enmity among yourselves, and He hath filled your hearts with love and unity?” As murmurs of assent began to rise, he continued: “Why are ye disturbed in mind because of the things of this life wherewith I have sought to incline these men unto the faith in which ye are already stablished? Are ye not satisfied that others should have the flocks and herds, while ye carry back with you the Prophet of the Lord? Nay, I will never leave you. If all mankindwent one way, and the men of Medina another way, verily I would go the way of the men of Medina. The Lord be favorable unto them, and bless them, and their sons and their sons’ sons for ever!” Then, weeping until the tears streamed down their manly beards, his confederates shouted in unison, “Yea, we are well satisfied, O Prophet, with our lot!” However, lest any doubt might remain in the minds of any, Allah Himself speedily revealed that alms—for both taxes and war-plunder were thus ingenuously disguised—were intended, among other persons, “for them whose hearts are to be gained over.... It is an ordinance from God; and God is knowing and wise.” Thus, by timely revelations, the faith of Islam was steadily increased; the most devout Moslems, indeed, regarded the inexorable duty of paying onerous financial tributes to Allah as an inestimable privilege; though it is true that a few hard-hearted wretches publicly proclaimed that each successive addition to the Koran furnished them new cause for amusement.
Honein was the last of a series of victories that laid the Koreishite ghost forever; the Prophet was now virtually the ruler of the entire Arabian peninsula; and,having made a triumphant entrance into Medina, he proceeded to execute a project that had long been dear to his heart. As early as the year 627, he had sent out feelers to a branch of the empire of Byzantium on the subject of conversion to Islam; his envoy on that occasion, though courteously welcomed and given a special dress of honor, had accomplished little. But now, while embassies from numerous Arabian tribes made haste to present themselves to him, hoping to make a good bargain by trading their recreant idols for the all-conquering Allah, Mohammed’s apparently chimerical fancy to extend Islam in, and even beyond, the bounds of the Roman Empire was again aroused. The lonely visionary of Mount Hira, the Meccan outcast, risen to the imperial position of temporal and spiritual dictator of all Arabia, vibrated with the insatiable desire to make Islam dominant over the world.Hemight not live to see that glorious fulfilment; yet perhaps his notorious gift of prophecy enabled him to pierce the veil that shadowed the future: the advance of Islam under successive Caliphates until its haughty realm extended from India to the western limits of Spain—the stemming of the onrushing Saracen tide by Charles Martel at Tours—the wayfaring Crusaders bent upon rescuing the Holy Land from Mohammedan dominion—the revival of interest in classic lore which wasthe direct result of the Crusades—the concomitant Renaissance of learning and of Christianity until Christian warriors, with a Bible in one hand and a sword in the other, supplanted the imperial Crescent with the even more imperial Cross—the Cross that has itself become associated with imperialism. Thus, by a grotesque chain of closely linked events, Mohammed might—had his prophetic eye been gifted with sufficient range—have envisaged himself in the odd position of being the chief instrument in the world-wide promulgation of classicism and of Christianity. For, had the Middle Age Crusaders not been inspired with unremitting zeal to wrest the Holy Grail from Islam, there might well have been no Renaissance, no stimulation of mental and spiritual activities, and, consequently, no such Christian imperialism as now holds so much of the world under its righteous sway.
Had Mohammed foreseen all this, however, he might possibly have had less interest in those embassies to and from his house in the Mosque, where, sprawling on his mat and cooling his face with a palm-leaf fan, he issued his endless commands and listened to endless requests from suppliants. Indeed, his office work had become so voluminous that he now made use of an amanuensis, Zeid the son of Thabit, who was specially skilled in the Hebrew and Syriac languages. Though quick-wittedand agile of tongue, Zeid was inclined to be so forgetful and generally scatter-brained that the Prophet was obliged to tell him to thrust his pen behind his ear, “for this will bring to remembrance that which the distracted mind is seeking after.”
If tradition may be trusted, Mohammed was not always over-successful in his dealings with prospective converts. The Christian tribe of Nejran, in central Arabia, came to him after an ostentatious exhibition of prayer in the Mosque, and loudly declared that they were Moslems; but the Prophet, observing that they wore silk-lined clothes—which he particularly detested, though it is true that he ordered such hapless Moslems as became afflicted with the itch or “louse-disease” to wear silken shirts—rightly doubted their sincerity and merely turned up his nose at them; they therefore departed and shortly returned in monastic garb. Their leader, doubtless inspired with the hope that a display of knowledge on his part would gain them better terms, offered to debate with Mohammed concerning the mystical nature of Christ, but he wisely declined to comply and stated that he would prefer to engage in a cursing contest; and in fact, while one of his most uncritical admirers affirmed that the worst oath he ever used was “May his forehead be darkened with mud!” the Koran, among other authentic documents, furnishesconsiderable evidence to the contrary. Realizing that they would be no match for him in such an ordeal, the Nejranites capitulated to the extent of agreeing to pay tribute, though they refused to acknowledge his divine mission; the Prophet acceded to this compromise, but soothed his ruffled dignity by declaring that they were one of the two worst tribes in all Arabia, and by announcing that Christians, as well as Jews, were to act as substitutes for Moslems in Hell-fire. Moreover, believing that Christianity and Judaism were both on their last legs, he devised the humane stipulation that, provided Christians and Hebrews submitted to the earthly rule of Islam and paid “tribute with their hands,” they would be permitted to profess whatever faith they chose. Yet he would presumably have been better pleased had all Arabians manifested the delicate concern shown by a fellow named Al-Jarud. “O Prophet,” said he, “I have hitherto followed the Christian faith, and I am now called on to change it. Wilt thou beSuretyfor me in the matter of my religion?” “Yea, I am thy surety that God hath guided thee to a better faith than it,” Mohammed gladly answered.
Two dispatches were probably sent to Heraclius, Emperor of Byzantium, who had just completed a victorious struggle with Persia. The first one, which requested him to cease the idolatrous worship of Jesusand His Mother, to reverence the one true God, and to recognize the mission of Mohammed, was apparently disregarded; a second message, couched in like terms, prompted a vassal of Heraclius to request permission to punish the insolent pretender who sent it, but Heraclius forbade any needless expedition against the contemptible person who had audaciously signed himself “Mohammed the Apostle of God.” The King of Persia, on receiving a similar note, merely tore it up; and the Prophet, on hearing of this outrage, prayed aloud: “Even thus, O Lord! rend thou his kingdom from him!” It may be presumed that neither Heraclius nor the Persian King even suspected that, within a decade or two, their mighty empires would be paying tribute to Islam. A letter that Mohammed sent to Ruayyah, of Suhaim, was treated more respectfully than the one that had been dispatched to the Persian monarch; for Ruayyah used it to mend a hole in his water-skin. Another powerful chief, having listened to Mohammed’s delegate, instructed him to carry back this message: “How excellent is that Revelation to which thou invitest me, and how beautiful! Know that I am the Poet of my tribe, and an Orator. The Arabs revere my dignity. Grant unto me, therefore, a share in the rule, and I will follow thee.” The Prophet, on being informed of this, snarled: “Had this man asked of mebut an unripe date, as his share in the land, I would not have given it. Let him perish, and his vainglory with him!”—and it is confidently stated that the presumptuous snob did, in fact, die within a year. The Roman Governor of Egypt, too, refused to endorse Mohammed’s claims—“I am aware,” he said, “that a prophet is yet to arise; but I am of opinion that he will appear in Syria”—yet he atoned for his stubbornness of heart by sending Mohammed a double present in the form of a white mule and a black concubine.
Mohammed, meanwhile, was showing his interest in his recent converts by altering their Pagan names to titles that better suited his almost feminine fondness for daintily euphemistic words. For example, “Zeid of the Stud” right gladly abandoned his plebeian appellation when he was rechristened “Zeid of the Good”; “the Wolf, son of the Cub,” was similarly glorified by becoming “Allah’s Servant”; and an “Oppressor” suffered a welcome sea-change into a “Well-doer.” But when a tribe called the “Sons of Bastardy” were politely accosted as the “Sons of Chastity,” they announced their steadfast desire to remain true to their ancient heritage.
Nor did Mohammed’s reforms stop here. The Koran had already prohibited the use of wine; for, years earlier, the Prophet, while attempting to chide hisuncle, Hamza, who was riotously drunk, had received the tipsy response, “Are you not my father’s slave?” Liquor, therefore, had been proscribed as a foe to Islam and the dignity of the prophetic office; this rule was so rigorously enforced, in truth, that even a hero of Bedr had been beaten again and again for perennial intoxication, and on one occasion Mohammed himself hurled clods of dirt at another offender. Gambling, too—the casting of lots and the “arrow-game,” in which camels were the prizes—had been divinely banned as abominations “from amongst the works of Satan.” Mohammed’s acutely sensitive nature now led him to proscribe anything that savored of torture inflicted on animals: living birds might not be used as targets in shooting contests; camels were not to be tied up and left to die on their owners’ graves; cattle were not to be blinded to avert the evil eye; droughts were not to be broken by the common process of affixing flaming torches to the tails of cattle; horses were not to lose their manes and tails, and asses were no longer to be branded or hit in the face. So scrupulously fastidious was the Prophet that he once ordered some Moslems to stop burning an ant-hill, and he also strongly disapproved the ubiquitous practice of cursing camels and cocks.
His humanity and foresight were also manifested in more important matters. Blood-feuds—the time-honoredand almost ineradicable system of tribal revenge for homicide—he endeavored, with partial success, to wipe out by emphasizing the brotherhood of Islam, and by advocating the acceptance of money as a partial compensation: ethical and legislative essays that gradually led to a saner and more peaceful system of government. Whatever may be thought of his general attitude toward women, he certainly benefited them incalculably by setting up laws that enabled them to inherit and hold property; and the luridly overemphasized harem system, Pagan though it may be, has some virtues that are perhaps absent from the Occidental system of prostitution. His advocacy of the custom by which the wives of captives automatically became the concubines of Moslem conquerors has especially irritated certain modern moralists, who apparently have not reflected very deeply on certain canons of contemporary conduct, in which wealth and social distinction play the rôle of the victorious Islamites. He accepted slavery as a matter of course—and, indeed, Islam has never indulged in any foolish civil strife over the question of bondage—but he insisted that slaves must be treated with the utmost kindness. Men who beat their slaves were placed by him among the lowest of the low; he stated that manumission was a pious act, and he sometimes let offenders off from any punishmentwhen they agreed to free their serfs—in short, the present industrial system has little to boast of in comparison with Mohammed’s attitude toward serfdom. One other inhuman custom—the ancient practice of female infanticide—was summarily abolished by him; and a tale survives that well illustrates the horror he felt concerning such deeds. Two men, about to yield themselves to the claims of Islam, chanced to question the Prophet about his views on child-murder. “Our mother Muleika was full of good deeds and charity; but she buried a little daughter alive. What is her condition now?” they inquired. “The burier and the buried both in hell,” replied Mohammed, upon which his guests became very angry and started to leave. “Come back,” he requested, “mine own mother, too, is there with yours.” But even this inducement failed to convince them, and so they returned into the outer darkness.
Old age, meanwhile, crept gently though inexorably upon the Prophet; but its stealthy approach seemed only to quicken the strength of his arm and the matchless fertility of his intellect. His groveling acolytes, completely bewitched by the magical power of his colossal personality, had exalted him to such a dazzlingdeification that, had Allah Himself chosen to appear in the streets of Medina, He might easily have passed unnoticed amid the encomiums that were daily showered upon His Apostle—or, rather, Allah might carelessly have been classified with the famous Three Pretenders who, by their conjuring tricks and fake miracles, excited the wrathful amusement of the Prophet in the last year of his earthly life. In fact, it has been pointed out as a matter for deep regret that, while the Koran allows Allah only ninety-nine separate and distinct appellations, His Prophet, at the zenith of his career, was addressed by no fewer than two hundred and one individual titles, including a round score of those that had been applied to Allah Himself.
In the autumn of the year 630, Mohammed conducted his final military expedition. Setting out at the head of a Moslem army that seems to have totaled nearly thirty thousand men, he planned to chastise a Byzantine force that was reputed to have gathered on the Syrian border near Tebuk; but when that place was reached, it was found that there was no Byzantine or any other force to be conquered. Mohammed, thus finding himself in much the same position as the French King in the doggerel ballad, proceeded to march home again after exacting pledges of conversion and immense booty from contingent tribes. His followers,who stated their belief that the “wars for religion now are ended,” foolishly began to sell their weapons; but the far-sighted Prophet sternly stopped them and uttered the fateful remark: “There shall not cease from the midst of my people a party engaged in fighting for the truth, until Antichrist appear.” Scarcely had he returned to Medina when his heart was gladdened by two events: the death of his only important rival, Abdallah ibn Obei—to whom the Prophet deemed it safe and expedient to pay tribute by following his bier and praying at his grave—and the surrender of At-Taif, the single stronghold that had ever successfully defied his might. He was so exhilarated by the downfall of this fort, indeed, that he let its defenders off from the necessity of breaking their own idols, and, in their stead, elected two Moslems to perform the peculiarly pleasant task.
But perhaps Mohammed most enjoyed the multitudinous activities inherent in his position as a kind and fatherly counselor of his people. The matters which he was besought to adjudicate were extraordinary in their range. One day his prayers would be requested by some prospective bridegroom, who hoped, by the aid of such divine sorcery, to win a wife of unusual goodness and humility; next day he would be begged to specify the precise hour when the world was destined toend; another day would find him busily laying down oracles governing the proper boiling of meat. Only two types of interrogation were taboo: matters that were wholly rational or wholly metaphysical; and Mohammed probably barred these topics on the sensible grounds that preceding prophets who had tampered with either of them had almost uniformly come to grief. Thus it came about that countless apothegms, whose absolute authenticity can never be nicely determined, were confidently claimed to be the children of his brain. Yet, despite the fact that most of these sayings betray a hard-headed and close-fisted sagacity, he was in debt when he died; and perhaps, therefore, the stories concerning his senile delight in the children of his body deserve more credence. Sonless though he was, he could partially console himself by playing with his grandsons, Al-Hasan and Al-Hosein, the progeny of Ali and Fatima, and by reflecting on the transcendent heritage that awaited them as male descendants of himself. In fact, legends sprang up that made a Moslem holy family out of Mohammed, the two boys, and their mother, Fatima, who was further honored by being entitled “The Lady of Paradise”; but, unfortunately for his beatific visions concerning Al-Hasan and Al-Hosein—who frequently entertained themselves by clambering upon their grandfather’s broad back while he wasbowed in prayer—they turned out to be scurvy fellows who excelled only in incompetence and cowardice.
It may be that Mohammed had a premonition of his imminent death. He decided, at all events, to make a “Farewell Pilgrimage” to Mecca in March, 632, so that he might for the last time feast his eyes on that sacred citadel and undergo the solemn rites of the Greater Pilgrimage—a thing he had not done since the Hegira. He first took a careful bath, then mounted Al-Kaswa, and, accompanied by his entire harem and one hundred votive camels, set forth on the long journey. Having meticulously and painfully performed the prescribed gyrations and genuflections, he cast some small stones at the “Devil’s corner”—a spot near Mecca where Abraham was reputed to have met and conquered Satan—and concluded his toilsome duties by delivering a notable speech. After making many additions to, and revisions upon, the already numberless regulations which he had been formulating for more than twenty years, he concluded with these words: “Verily, I have fulfilled my mission. I have left that amongst you—a plain command, the Book of God, and manifest Ordinances—which, if ye hold fast, ye shall never go astray.” Then, turning his eyes heavenward, he exclaimed: “O Lord! I have delivered my message and discharged my Ministry.” “Yea,” came the deep-throated voiceof the throng that hemmed him in, “yea, verily thou hast.” “O Lord!” he continued, unmindful of the pious interruption, “I beseech Thee bear Thou witness unto it.” Returning straightway to Mecca, he encircled the Kaba seven times; thence he went to Zemzem and, having drunk part of the contents of a pitcher filled with its holy water, he rinsed his mouth and asked that the water still remaining in the vessel should be poured back into the well. After abiding three more days at Mecca, he departed from it forever and ambled by easy stages back to Medina.
By this time the sinister tokens of physical decay, unavoidably betrayed by the Prophet, filled everyone with deepest concern. Abu Bekr observed him one day, stroking his beard and looking intently at it; then Abu, his eyes filling with sudden tears, broke out: “Ah, thou, for whom I would sacrifice father and mother, white hairs are hastening upon thee!” “Yes,” came the slow response, “it is the travail of inspiration that hath done this. The Suras Hud, and the Inevitable, and the Striking, with their fellows, these have made white my hair.” Yet when he actually became ill with pleurisy, or some sort of fever, he named a definite source forthe malady: the poisoned mutton which Zeinab, the Jewess, had fed him. “This, verily, is the effect of that which I ate at Kheibar,” he declared. “The artery in my back feeleth as though it would just now burst asunder.” If his theory was correct, he doubtless died—as his worshipers fervently claimed—the honorable death of a martyr; but it seems probable that his illness had some more tangible origin. Believing that water could not be contaminated, he sometimes carelessly drank from a cistern that was used for slops; as a medicine man who had often attempted to cure his people by charms, cauterization and cupping, he had submitted himself to these practices so frequently that his system must have been gradually weakened; furthermore, Ayesha stated that his health had been poor for years, and that she had constantly dosed him with a profusion of odd concoctions which she herself compounded from innumerable prescriptions recommended by sympathizing friends.
It is not strange, therefore, that, shortly after he had presented a banner to a Moslem army which he commanded to march toward Syria on May 27, 632, for the purpose of avenging the defeat at Muta, he found himself curiously listless and weak. Late one subsequent night, accompanied only by a servant, he stole out to the cemetery on the edge of Medina. After a longand melancholy period of meditation, he thus apostrophized the souls of the dead: “Verily, both ye and I have received fulfilment of that which our Lord did promise us. Blessed are ye! for your lot is better than the lot of those that are left behind. Temptation and trial approach like portions of a dark night that follow one upon another, each darker than that preceding it. O Lord! have mercy upon them that lie buried here!” Next morning, as he passed Ayesha’s chamber, he heard her calling out, “My head!—O, my head!” Entering, he gently reproved her thus: “Nay, Ayesha, it is rather I that have need to cryMy head, my head!But wouldst thou not,” he continued, in a feeble attempt to be humorous, “desire to be taken whilst I am yet alive; so that I might pray over thee, and wrapping thee, Ayesha, in thy winding-sheet, myself commit thee to the grave?” Then, in spite of her pain, she railed at him. “Ah, that, I see, is what thou wishest for! Truly, I can behold thee, when all was over, returning straightway hither, and sporting with a new beauty in my chamber here!” But, perceiving that he was really ailing, she forgot her own headache and tenderly cared for him.
Multitudes of conflicting stories have been handed down concerning the happenings of the week that preceded his dissolution; but, inasmuch as they emanatedfrom three distinct political groups, each of whom wished to be recognized as the sole source of truth, the precise occurrences of that fateful period will never be accurately known. At the beginning of his illness it appears certain that, on account of his predilection for baths, he commanded his wives to drench him in cold water on the intriguing theory that, since fever was caused by sparks of Hell-fire, it could be summarily squelched by water; but in this case the douche seems to have had the unfortunate result of sending him into convulsions. It is claimed that, during an interval of temporary relief, he went forth and addressed his devotees in the Mosque—a proceeding which, if it was true, was presumably the reason for his consequent relapse. By Saturday, June 6, his temperature is said to have been so high that Omar, having placed his hand on the tormented man’s forehead, quickly withdrew it with the consoling exclamation, “O Prophet, how fierce is the fever upon thee!” “Yea, verily,” Mohammed gasped, “but I have been during the night season repeating in praise of the Lord seventy Suras, and among them the seven long ones”; and a moment later he added, “Just as this affliction prevaileth now against me, even so shall my reward hereafter be.” On Sunday he was delirious much of the time and suffered such excruciating pain that, following a consultation among his wives, it wasdecided to administer physic; so they forced the drug down his throat, but, notwithstanding his agony, he readily recognized the too familiar noxious taste and bitterly reproached them. When they admitted their guilt, he cried: “Out upon you! this is a remedy for pleurisy ... an evil disease is it which the Lord will not let attack me. Now shall ye all of you within this chamber partake of the same. Let not one remain without being physiked, even as ye have physiked me, excepting only my uncle, Al-Abbas.” The repentant women immediately arose, and each obediently gave the drug to the other until all had swallowed some of it; and this strange scene around the Prophet’s deathbed is one of the small number that are best authenticated.
Certain other tales may be accepted without too much over-scrupulous demur. As he lay alternately drawing the bed-clothes over his face and then tossing them off, he would shriek out unconnected sentences: “The Lord destroy the Jews and Christians!... O Lord, let not my tomb be ever an object of worship!... Verily the chiefest among you all for love and devotion to me is Abu Bekr. If I were to choose a bosom friend it would be he; but Islam hath made a closer brotherhood amongst us.... O my soul! Why seekest thou refuge elsewhere than in God alone?... Fetch me hither pen and ink, that I may make for youa writing which shall hinder you from going astray for ever.” On Monday he seemed a little better, but it was only the final flicker of the dying candle. Toward midday, as Ayesha sat holding his head tenderly on her bosom “between her lungs and her neck,” she noticed that his wandering eye had fixed upon a green toothpick; and, after chewing it so that it might be more pliable, she offered it to the dying man who used it for a moment with all his old vigor. But he soon began to sink rapidly, and, as though realizing the imminence of death, he called aloud: “O Lord, I beseech thee assist me in the agonies of death!” Then, while he spasmodically blew breath over his burning body, he thrice repeated, “Gabriel, come close unto me!” It is a regrettable fact that the interesting question of his final utterance must forever remain undecided. One authority declares that he expressed a wish to have concubines treated with consideration; but it is perhaps more appropriate to accept the story that, as consciousness slowly departed, he gently breathed: “Lord, grant me pardon; and join me to the blessed companionship on high. Eternity in Paradise!... Pardon!... The blessed companionship on high!...”—his head fell lower, a cold drop of moisture trickled down upon Ayesha’s breast, and all was over.
Yet no one, not even Ayesha, could believe it for atime. Thinking that he had only fainted, she called aloud for help; and Omar, who immediately came in, looked lovingly upon the familiar and still lifelike features and exclaimed: “The Prophet is not dead; he hath but swooned away.” But Abu Bekr, who was welcomed into the sacred adytum with the feminine salutation, “Come, for this day no permission needeth to be asked,” at once realized the awful truth, which he cautiously made known by stooping and kissing his master’s face, and saying: “Sweet wast thou in life, and sweet thou art in death. Yes, thouartdead! Alas, my friend, my chosen one!” After kissing the face a second time, he covered it with a striped cloth and gently withdrew from the room, while Mohammed’s wives beat their faces, uttered loud and plaintive ululations, “and there arose a wailing of celestial voices.” The corpse was washed and laid out, and, in addition to the garment which he wore at the time of his death, two sheets of costly white linen were wrapped around it. After some discussion, it was decided on the advice of Islam’s new leader, Abu Bekr—“I have heard it from the lips of Mohammed himself,” he announced, “that in whatsoever spot a prophet dieth, there also should he be buried”—that a deep grave should be excavated beneath the apartment of Ayesha. During the night the ominous thud of pickaxes disturbed the troubleddreams of the Prophet’s widows—“I did not believe that Mohammed was really dead,” confessed Um Selama, “till I heard the sound of the pickaxes at the digging of the grave, from the next room”—and next day a constant stream of weeping Moslems filed by to look for the last time upon the beloved face that now resembled a sheet of withered parchment. That evening the body was lowered into the grave, whose bottom had been covered with the Prophet’s precious red mantle; the gaping hole was built over with unbaked bricks, plain earth was then shoveled upon the tomb, and there, in the august simplicity of his domestic abode, Mohammed’s form has ever since remained.
Meanwhile—since all things are possible with Allah—it may surely be conjectured that Gabriel had abundantly granted the Prophet’s dying request, and had borne him, along the familiar route previously traversed in the midnight journey from Jerusalem, for the second and last time into the presence of his Maker. And there—may not one hope?—at the zenith of the Seventh Heaven, in that ravishing Paradise which so closely resembles an infinitely idealized Arabian oasis, he abides even unto this day and will continue to dwell “For ever therein—a fair abode and resting place!”—enjoying the ineffable entertainments that have been prepared for the Moslem saints and martyrs who, triumphantover sin and suffering, have been welcomed to the indepictable felicities of the divine beatitudes; quaffing deep draughts from those inexhaustible “rivers of wine” which the Koran promises to those who have manfully abstained from all earthly elixirs; continually cherished by seventy dark-eyed, deep-bosomed Houris who, as befits inhabitants of the “Garden of Delight,” individually reside within the modest seclusion of enormous hollow pearls; ever and anon chanting, through his black-bearded lips, the ninety-nine beautiful names of Allah, and concluding with the inevitable refrain, “La ilaha illa Allah, Mohammed rasul Allah!”
Transcriber's NotesOther than the apparent typographical errors noted below, inconsistencies in spelling and hyphenation have been retained as printed.1. Page 60: "third party of the Pentateuch" has been changed to "third part of the Pentateuch".2. Page 85: "the the inscribed name" has been changed to "the inscribed name".3. Page 131: "crown of martydom" has been changed to "crown of martyrdom".4. Page 165: "Moses asssuredly would not" has been changed to "Moses assuredly would not".5. Page 231: An exclamation point has been inserted after "Ruin seize them!".
Transcriber's Notes
Other than the apparent typographical errors noted below, inconsistencies in spelling and hyphenation have been retained as printed.
1. Page 60: "third party of the Pentateuch" has been changed to "third part of the Pentateuch".
2. Page 85: "the the inscribed name" has been changed to "the inscribed name".
3. Page 131: "crown of martydom" has been changed to "crown of martyrdom".
4. Page 165: "Moses asssuredly would not" has been changed to "Moses assuredly would not".
5. Page 231: An exclamation point has been inserted after "Ruin seize them!".