Ten Great Religions Part 41

What! did he not find thee an orphan, and give thee a home?

And found thee astray, and directed thee?"

In this Sura, Mohammed refers to the fact of the death of his mother, Amina, in his seventh year, his father having died a few months before. He visited her tomb many years after, and lifted up his voice and wept. In reply to the questions of his companions, he said: "This is the grave of my mother; the Lord hath permitted me to visit it, and I asked leave to pray for her, and it was not granted. So I called my mother to remembrance, and the tender memory of her overcame me, and I wept." The child had been taken by his grandfather, Abd al Mut-talib, then eighty years old, who treated him with the greatest indulgence. At his death, shortly after, Mohammed was adopted by his uncle, Abu Talib, the chief of the tribe. Abu Talib brought him up like his own son, making him sleep by his bed, eat by his side, and go with him wherever he went. And when Mohammed, a.s.suming his inspired position, declared himself a prophet, his uncle, then aged and universally respected, protected him from his enemies, though Abu himself never accepted his teaching. Mohammed therefore had good reason to bless the Providence which had provided such protectors for his orphaned infancy.

Among the earliest converts of Mohammed, after Khadijah, were his two adopted children, Ali and Zeid. Ali was the son of his guardian, Abu Talib, who had become poor, and found it hard to support his family.

Mohammed, "prompted by his usual kindness and consideration," says Mr.

Muir, went to his rich uncle Abbas, and proposed that each of them should adopt one of Abu Talib's children, which was done. His other adopted son, Zeid, belonged to a Syrian tribe, and had been taken captive by marauders, sold into slavery, and given to Khadijah, who presented him to her husband. After a while the father of Zeid heard where he was, and coming to Mecca offered a large sum as ransom for his son. Mohammed had become very fond of Zeid, but he called him, and gave him his choice to go or stay. Zeid said, "I will not leave thee; thou art in the place to me of father and mother." Then Mohammed took him to the Kaaba, and touching the Black Stone said, "Bear witness, all here! Zeid is my son. I shall be his heir, and he mine." So the father returned home contented, and Zeid was henceforth known as "Zeid ibn Mohammed,"--Zeid, the son of Mohammed.

It is reported that when Ali was about thirteen years old Mohammed was one day praying with him in one of the retired glens near Mecca, whither they had gone to avoid the ridicule of their opponents. Abu Talib, pa.s.sing by, said, "My nephew! what is this new faith I see thee following?" "O my uncle," replied Mohammed, "it is the religion of G.o.d, his angels and prophets, the religion of Abraham. The Lord hath sent me as his apostle; and thou, uncle, art most worthy to be invited to believe." Abu Talib replied, "I am not able, my nephew, to separate from the customs of my forefathers, but I swear that while I live no one shall trouble thee."

Then he said to Ali, "My son, he will not invite thee to anything which is not good; wherefore thou art free to cleave to him."

Another early and important convert was Abu Bakr, father of Mohammed's favorite wife, Ayesha, and afterward the prophet's successor. Ayesha said she "could not remember the time when both her parents were not true believers." Of Abu Bakr, the prophet said, "I never invited any to the faith who did not show hesitation, except Abu Bakr. When I proposed Islam to him he at once accepted it." He was thoughtful, calm, tender, and firm.

He is still known as "Al Sadich," the true one. Another of his t.i.tles is "the Second of the Two,"--from having been the only companion of Mohammed in his flight from Mecca. Ha.s.san, the poet of Medina, thus says of him:--

"And the second of the two in the glorious cave, while the foes were searching around, and they two were in the mountain,-- And the prophet of the Lord, they well knew, loved him more than all the world; he held no one equal unto him."[391]

Abu Bakr was at this time a successful merchant, and possessed some forty thousand dirhems. But he spent most of it in purchasing and giving freedom to Moslem slaves, who were persecuted by their masters for their religion.

He was an influential man among the Koreish. This powerful tribe, the rulers of Mecca, who from the first treated Mohammed with contempt, gradually became violent persecutors of him and his followers. Their main wrath fell on the unprotected slaves, whom they exposed to the scorching sun, and who, in their intolerable thirst, would sometimes recant, and acknowledge the idols. Some of them remained firm, and afterward showed with triumph their scars. Mohammed, Abu Bakr, Ali, and all who were connected with powerful families, were for a long time safe. For the princ.i.p.al protection in such a disorganized society was the principle that each tribe must defend every one of its members, at all hazards. Of course, Mohammed was very desirous to gain over members of the great families, but he felt bound to take equal pains with the poor and helpless, as appears from the following anecdote: "The prophet was engaged in deep converse with the chief Walid, for he greatly desired his conversion. Then a blind man pa.s.sed that way, and asked to hear the Koran.

But Mohammed was displeased with the interruption, and turned from him roughly."[392] But he was afterward grieved to think he had slighted one whom G.o.d had perhaps chosen, and had paid court to a reprobate. So his remorse took the form of a divine message and embodied itself as follows:--

"The prophet frowned and turned aside Because the blind man came to him.

Who shall tell thee if he may not be purified?

Or whether thy admonition might not profit him?

The rich man Thou receivest graciously, Although he be not inwardly pure.

But him who cometh earnestly inquiring, And trembling with anxiety, Him thou dost neglect."[393]

Mohammed did not encourage his followers to martyrdom. On the contrary, he allowed them to dissemble to save themselves. He found one of his disciples sobbing bitterly because he had been compelled by ill-treatment to abuse his master and worship the idols. "But how dost thou find thy heart?" said the prophet. "Steadfast in the faith," said he. "Then,"

answered Mohammed, "if they repeat their cruelty, thou mayest repeat thy words." He also had himself an hour of vacillation. Tired of the severe and seemingly hopeless struggle with the Koreish, and seeing no way of overcoming their bitter hostility, he bethought himself of the method of compromise, more than seven centuries before America was discovered. He had been preaching Islam five years, and had only forty or fifty converts.

Those among them who had no protectors he had advised to fly to the Christian kingdom of Abyssinia. "Yonder," said he, pointing to the west, "lies a land wherein no one is wronged. Go there and remain until the Lord shall open a way for you." Some fifteen or twenty had gone, and met with a kind reception. This was the first "Hegira," and showed the strength of faith in these exiles, who gave up their country rather than Islam. But they heard, before long, that the Koreish had been converted by Mohammed, and they returned to Mecca. The facts were these.

One day, when the chief citizens were sitting near the Kaaba, Mohammed came, and began to recite in their hearing one of the Suras of the Koran.

In this Sura three of the G.o.ddesses worshipped by the Koreish were mentioned. When he came to their names he added two lines in which he conceded that their intercession might avail with G.o.d. The Koreish were so delighted at this acknowledgment of their deities, that when he added another line calling on them to worship Allah, they all prostrated themselves on the ground and adored G.o.d. Then they rose, and expressed their satisfaction, and agreed to be his followers, and receive Islam, with this slight alteration, that their G.o.ddesses and favorite idols were to be respected. Mohammed went home and began to be unhappy in his mind.

The compromise, it seems, lasted long enough for the Abyssinian exiles to hear of it and to come home. But at last the prophet recovered himself, and took back his concession. The verse of the Sura was cancelled, and another inserted, declaring that these G.o.ddesses were only names, invented by the idolaters. Ever after, the intercession of idols was condemned with scorn. But Mohammed records his lapse thus in the seventeenth Sura of the Koran:--

"And truly, they were near tempting thee from what we taught thee, that thou shouldst invent a different revelation; and then they would have inclined unto thee.

And if we had not strengthened thee, verily thou hadst inclined to them a little.

Then thou shouldst not have found against us any helper."

After this, naturally, the persecution became hotter than ever. A second body of exiles went to Abyssinia. Had not the venerable Abu Talib protected Mohammed, his life might have been lost. As it was, the persecutors threatened the old man with deadly enmity unless he gave up Mohammed. But Abu Talib, though agreeing with them in their religion, and worshipping their G.o.ds, refused to surrender his nephew to them. Once, when Mohammed had disappeared, and his uncle suspected that the Koreish had seized him, he armed a party of Hashimite youths with dirks, and went to the Kaaba, to the Koreish. But on the way he heard that Mohammed was found. Then, in the presence of the Koreish, he told his young men to draw their dirks, and said, "By the Lord! had ye killed him, not one of you had remained alive." This boldness cowed their violence for a time. But as the unpopularity of Mohammed increased, he and all his party were obliged to take refuge with the Hashimites in a secluded quarter of the city belonging to Abu Talib. The conversion of Omar about this time only increased their rage. They formed an alliance against the Hashimites, agreeing that they would neither buy nor sell, marry, nor have any dealings with them. This oath was committed to writing, sealed, and hung up in the Kaaba. For two or three years the Hashimites remained shut up in their fortress, and often deprived of the necessaries of life. Their friends would sometimes secretly supply them with provisions; but the cries of the hungry children would often be heard by those outside. They were blockaded in their intrenchments. But many of the chief people in Mecca began to be moved by pity, and at last it was suggested to Abu Talib that the bond hung up in the Kaaba had been eaten by the ants, so as to be no longer valid. This being found to be the case, it was decided that the league was at an end, and the Hashimites returned to their homes. But other misfortunes were in store for Mohammed. The good Abu Talib soon died, and, not long after, Khadijah. His protector gone, what could Mohammed do? He left the city, and went with only Zeid for a companion on a mission to Tayif, sixty or seventy miles east of Mecca, in hopes of converting the inhabitants. Who can think of the prophet, in this lonely journey, without sympathy? He was going to preach the doctrine of One G.o.d to idolaters. But he made no impression on them, and, as he left the town, was followed by a mob, hooting, and pelting him with stones. At last they left him, and in the shadow of some trees he betook himself to prayer. His words have been preserved, it is believed by the Moslems, and are as follows: "O Lord! I make my complaint unto thee of the feebleness of my strength, and the weakness of my plans. I am insignificant in the sight of men. O thou most merciful! Lord of the weak! Thou art my Lord! Do not abandon me. Leave me not a prey to these strangers, nor to my foes. If thou art not offended, I am safe. I seek refuge in the light of thy countenance, by which all darkness is dispersed, and peace comes. There is no power, no help, but in thee." In that hour of prayer, the faith of Mohammed was the same as that of Luther praying for protection against the Pope. It was a part of the universal religion of human nature. Certainly this man was no impostor. A man, going alone to summon an idolatrous city to repentance, must at least have believed in his own doctrine.

But the hour of success was at hand. No amount of error, no bitterness of prejudice, no vested interest in falsehood, can resist the determined conviction of a single soul. Only believe a truth strongly enough to hold it through good report and ill report, and at last the great world of half-believers comes round to you. And usually the success comes suddenly at last, after weary years of disappointment. The great tree, which seems so solid and firm, has been secretly decaying within, and is hollow at heart; at last it falls in a moment, filling the forest with the echoes of its ruin. The dam, which seems strong enough to resist a torrent, has been slowly undermined by a thousand minute rills of water; at last it is suddenly swept away, and opens a yawning breach for the tumbling cataract.

And almost as suddenly came the triumph of Mohammed.

At Medina and in its neighborhood there had long been numerous and powerful tribes of Jewish proselytes. In their conflicts with the idolaters, they had often predicted the speedy coming of a prophet like Moses. The Jewish influence was great at Medina, and that of the idolaters was divided by bitter quarrels. Now it must be remembered that at this time Mohammed taught a kind of modified Judaism. He came to revive the religion of Abraham, Isaac, and Jacob. He continually referred to the Old Testament and the Talmud for authority. He was a prophet and inspired, but not to teach anything new. He was to restore the universal religion which G.o.d had taught to man in the beginning,--the religion of all true patriarchs and prophets. Its essential doctrine was the unity of G.o.d, and his supremacy and providence. Its one duty was Islam, or submission to the Divine will. Its worship was prayer and almsgiving. At this time he did not make belief in himself the main point; it was to profess the unity of G.o.d, and to submit wholly to G.o.d. So that the semi-Judaized pilgrims from Medina to Mecca were quite prepared to accept his teachings. Mohammed, at the time of the pilgrimage, met with many of them, and they promised to become his disciples. The pledge they took was as follows: "We will not worship any but the one G.o.d; we will not steal, nor commit adultery, nor kill our children (female): we will not slander at all, nor disobey the prophet in anything that is right." This was afterward called the "Pledge of Women," because it did not require them to fight for Islam. This faith spread rapidly among the idolaters at Medina,--much more so than the Jewish system. The Jews required too much of their proselytes; they insisted on their becoming Jews. They demanded a change of all their previous customs. But Mohammed only asked for submission.

About this time Mohammed had his famous dream or vision, in which he was carried by Gabriel on a winged steed to Jerusalem, to meet all the prophets of G.o.d and be welcomed by them to their number, and then to the seventh heaven into the presence of G.o.d. It was so vivid that he deemed it a reality, and maintained that he had been to Jerusalem and to heaven.

This, and the Koran itself, were the only miracles he ever claimed.

The Medina Moslems having entered into a second pledge, to receive Mohammed and his friends, and to protect them, the prophet gave orders to his followers to leave Mecca secretly in small parties, and repair to Medina. As the stout sea-captain remains the last on a sinking vessel, Mohammed stayed quietly at Mecca till all the others had gone. Only Abu Bakr's family and his own remained. The rest of the believers, to the number of about two hundred, had disappeared.

The Koreish, amazed at these events, knew not what to do. Why had the Moslems gone? and why had Mohammed remained? How dared he to stay, unprotected, in their midst? They might kill him;--but then his tribe would take a b.l.o.o.d.y vengeance on his murderers. At last they proposed to seize him, and that a number of men, one from each tribe and family, should at the same moment drive their dirks into him. Or perhaps it might be better to send an a.s.sa.s.sin to waylay him on his way to Medina. While they were discussing these alternatives, news was brought to them that Mohammed also had disappeared, and Abu Bakr with him. They immediately went to their houses. In that of Mohammed they found the young Ali, who, being asked where his father was, replied, "I do not know. I am not his keeper. Did you not order him to go from the city? I suppose he is gone."

Getting no more information at the house of Abu Bakr, they sent out parties of armed men, mounted on swift horses and camels, to search the whole route to Medina, and bring the fugitives back. After a few days the pursuers returned, saying that there were no signs of any persons having gone in that direction. If they had gone that way they would certainly have overtaken them.

Meantime where were the fugitives? Instead of going north to Medina, they had hidden in a cave on a mountain, about five or six miles to the south of Mecca. Here they remained concealed three days and nights, in imminent danger from their pursuers, who once, it is said, came to the mouth of the cave, but, seeing spiders' webs spun across the opening, concluded no one could have gone in recently. There was a crevice in the roof through which the morning light entered, and Abu Bakr said, "If one of them were to look down, he would see us." "Think not so, Abu Bakr," said the prophet.

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

The next day, satisfied that the heat of the pursuit had abated, they took the camels which had privately been brought to them from the city by the son of Abu Bakr, and set off for Medina, leaving Mecca on the right. By the calculations of M. Caussin de Perceval, it was on the 20th of June, A.D. 622.

-- 4. Change in the Character of Mohammed after the Hegira.

From the Hegira the Mohammedan era begins; and from that point of the prophet's history his fortunes rise, but his character degenerates. He has borne adversity and opposition with a faith and a patience almost sublime; but prosperity he will not bear so well. Down to that time he had been a prophet, teaching G.o.d's truth to those who would receive it, and by the manifestation of that truth commending himself to every man's conscience.

Now he was to become a politician, the head of a party, contriving expedients for its success. Before, his only weapon was truth; now, his chief means was force. Instead of convincing his opponents, he now compelled them to submit by the terror of his power. His revelations changed their tone; they adapted themselves to his needs, and on all occasions, even when he wanted to take an extra wife, inspiration came to his aid.

What sadder tragedy is there than to see a great soul thus conquered by success? "All these things," says Satan, "I will give thee, if thou wilt fall down and worship me." When Jesus related his temptation to his disciples he put it in the form of a parable. How could they, how can we, understand the temptations of a nature like that of Christ! Perhaps he saw that he could have a great apparent success by the use of worldly means.

He could bring the Jew and the Gentile to acknowledge and receive his truth. Some slight concession to worldly wisdom, some little compromise with existing errors, some hardly perceptible variation from perfect truthfulness, and lo! the kingdom of G.o.d would come in that very hour, instead of lingering through long centuries. What evils might not be spared to the race, what woes to the world, if the divine gospel of love to G.o.d and man were inaugurated by Christ himself! This, perhaps, was one of the temptations. But Jesus said, "Get thee behind me, Satan." He would use only good means for good ends. He would take G.o.d's way to do G.o.d's work. He would die on the cross, but not vary from the perfect truth. The same temptation came to Mohammed, and he yielded. Up to the Hegira, Mohammed might also have said, "My kingdom is not of this world." But now the sword and falsehood were to serve him, as his most faithful servants, in building up Islam. His _ends_ were the same as before. His object was still to establish the service of the one living and true G.o.d. But his _means_, henceforth, are of the earth, earthy.

What a n.o.ble religion would Islam have been, if Mohammed could have gone on as he began! He accepted all the essential truths of Judaism, he recognized Moses and Christ as true teachers. He taught that there was one universal religion, the substance of which was faith in one Supreme Being, submission to his will, trust in his providence, and good-will to his creatures. Prayer and alms were the only worship which G.o.d required. A marvellous and mighty work, says Mr. Muir, had been wrought by these few precepts. From time beyond memory Mecca and the whole peninsula had been steeped in spiritual torpor. The influences of Judaism, Christianity, and philosophy had been feeble and transient. Dark superst.i.tions prevailed, the mothers of dark vices. And now, in thirteen years of preaching, a body of men and women had risen, who rejected idolatry; worshipped the one great G.o.d; lived lives of prayer; practised chast.i.ty, benevolence, and justice; and were ready to do and to bear everything for the truth. All this came from the depth of conviction in the soul of this one man.

To the great qualities which Mohammed had shown as a prophet and religious teacher were now added those of the captain and statesman. He had at last obtained a position at Medina whence he could act on the Arabs with other forces than those of eloquence and feeling. And now the man who for forty years had been a simple citizen and led a quiet family life--who afterward, for thirteen years, had been a patient but despised teacher of the unity of G.o.d--pa.s.sed the last ten years of his strange career in building up a fanatical army of warriors, destined to conquer half the civilized world. From this period the old solution of the Mohammedan miracle is in order; from this time the sword leads, and the Koran follows. To this familiar explanation of Mohammedan success, Mr. Carlyle replies with the question: "Mohammedanism triumphed with the sword? But where did it get its sword?" We can now answer that pithy inquiry. The simple, earnest zeal of the original believers built up a power, which then took the sword, and conquered with it. The reward of patient, long-enduring faith is influence; with this influence ambition serves itself for its own purpose. Such is, more or less, the history of every religion, and, indeed, of every political party. Sects are founded, not by politicians, but by men of faith, by men to whom ideas are realities, by men who are willing to die for them. Such faith always triumphs at last; it makes a mult.i.tude of converts; it becomes a great power. The deep and strong convictions thus created are used by worldly men for their own purposes. That the Mohammedan impulse was thus taken possession of by worldly men is the judgment of M. Renan.[394] "From all sides," says he, "we come to this singular result: that the Mussulman movement was started almost without religious faith; that, setting aside a small number of faithful disciples, Mahomet really wrought very little conviction in Arabia." "The party of true Mussulmans had all their strength in Omar; but after his a.s.sa.s.sination, that is to say, twelve years after the death of the prophet, the opposite party triumphed by the election of Othman."

"The first generation of the Hegira was completely occupied in exterminating the primitive Mussulmans, the true fathers of Islamism."

Perhaps it is bold to question the opinions of a Semitic scholar of the force of M. Renan, but it seems to us that he goes too far in supposing that such a movement as that of Islam could be _started_ without a tremendous depth of conviction. At all events, supported by such writers as Weil, Sprenger, and Muir, we will say that it was a powerful religious movement founded on sincerest conviction, but gradually turned aside, and used for worldly purposes and temporal triumphs. And, in thus diverting it from divine objects to purely human ones, Mohammed himself led the way. He adds another, and perhaps the greatest, ill.u.s.tration to the long list of n.o.ble souls whose natures have become subdued to that which they worked in; who have sought high ends by low means; who, talking of the n.o.blest truths, descend into the meanest prevarications, and so throw a doubt on all sincerity, faith, and honor. Such was the judgment of a great thinker--Goethe--concerning Mohammed. He believes him to have been at first profoundly sincere, but he says of him that afterward "what in his character is earthly increases and develops itself; the divine retires and is obscured: his doctrine becomes a means rather than an end. All kinds of practices are employed, nor are horrors wanting." Goethe intended to write a drama upon Mohammed, to ill.u.s.trate the sad fact that every man who attempts to realize a great idea comes in contact with the lower world, must place himself on its level in order to influence it, and thus often compromises his higher aims, and at last forfeits them[395]. Such a man, in modern times, was Lord Bacon in the political world; such a man, among conquerors, was Cromwell; and among Christian sects how often do we see the young enthusiast and saint end as the ambitious self-seeker and Jesuit! Then we call him a hypocrite, because he continues to use the familiar language of the time when his heart was true and simple, though indulging himself in luxury and sin. It is curious, when we are all so inconsistent, that we should find it so hard to understand inconsistency.

We, all of us, often say what is right and do what is wrong; but are we deliberate hypocrites? No! we know that we are weak; we admit that we are inconsistent; we say amen to the "video meliora, proboque,--deteriora sequor," but we also know that we are not deliberate and intentional hypocrites. Let us use the same large judgment in speaking of the faults of Cromwell, Bacon, and Mohammed.

No one could have foreseen the cruelty of which Mohammed, hitherto always a kind-hearted and affectionate man, was capable toward those who resisted his purpose. This first showed itself in his treatment of the Jews. He hoped to form an alliance with them, against the idolaters. He had admitted the divine authority of their religion, and appealed to their Scriptures as evidence of the truth of his own mission. He conformed to their ritual and customs, and made Jerusalem his Kibla, toward which he turned in prayer five times a day. In return for this he expected them to receive him as a prophet; but this they refused to do. So he departed by degrees from their customs, changed his Kibla to Mecca, and at last denounced the Jews as stiff-necked unbelievers. The old quarrel between Esau and Jacob could not be appeased, nor an alliance formed between them.

M. Saint-Hilaire[396] does not think that the character of Mohammed changed when he became the founder of a state and head of a conquering party. He thinks "that he only yielded to the political necessities of his position." Granted; but yielding to those necessities was the cause of this gradual change in his character. The man who lies and murders from the necessity of his political position can hardly remain a saint.

Plunder, cold-blooded execution of prisoners, self-indulgence, became the habit of the prophet henceforth, as we shall presently see.

The first battle against the Koreish, that of Badr, took place in January, A.D. 624. When Mohammed had drawn up his army, he prayed earnestly for the victory. After a desperate struggle, the Koreish fled. Mohammed claimed, by a special revelation, the fifth part of the booty. As the bodies of his old opponents were cast into a pit, he spoke to them bitterly. When the prisoners were brought before him he looked fiercely at one of them. "There is death in that glance," said the unhappy man, and presently the prophet ordered him to be beheaded. Two days after, another was ordered for execution. "Who will take care of my little girl?" said he. "h.e.l.l-fire," replied Mohammed, and ordered him to be cut down. Shortly after the battle, a Jewess who had written verses against Mohammed, was a.s.sa.s.sinated by one of his followers; and the prophet praised him for the deed in the public mosque. Another aged Jew, for the same offence, was murdered by his express command. A quarrel between some Jews and Moslems brought on an attack by Mohammed upon the Jewish tribe. They surrendered after a siege of fifteen days, and Mohammed ordered all the prisoners to be killed; but at last, at the urgent request of a powerful chief in Medina, allowed them to go into exile, cursing them and their intercessor.

Mr. Muir mentions other cases of a.s.sa.s.sination of the Jews by the command of the prophet. All these facts are derived from contemporaneous Moslem historians, who glorify their prophet for this conduct. The worst action perhaps of this kind was the deliberate execution of seven or eight hundred Jewish prisoners, who had surrendered at discretion, and the sale of their wives and children into slavery. Mohammed selected from among these women one more beautiful than the rest, for his concubine. Whether M. Saint-Hilaire considers all this as "yielding to the political necessities of his position," we do not know. But this man, who could stand by and see hundreds of captives slaughtered in cold blood, and then retire to solace himself with the widow of one of his victims, seems to us to have retained little of his early purity of soul.

About this time Mohammed began to multiply wives, and to receive revelations allowing him to do so beyond the usual limit of his law. He added one after another to his harem, until he had ten wives, besides his slaves. His views on such subjects are ill.u.s.trated by his presenting three beautiful female slaves, taken in war, one to his father-in-law, and the others to his two sons-in-law.

So, in a series of battles, with the Jewish tribes, the Koreish, the Syrians, pa.s.sed the stormy and triumphant years of the Pontiff King. Mecca was conquered, and the Koreish submitted in A.D. 630. The tribes throughout Arabia acquiesced, one by one, in the prophet's authority. All paid tribute, or accepted Islam. His enemies were all under his feet; his doctrines accepted; the rival prophets, Aswad and Museilama, overcome.

Then, in the sixty-third year of his age, death drew near. On the last day of his life, he went into the mosque to attend morning prayer, then back to the room of his favorite wife, Ayesha, and died in her arms. Wild with grief, Omar declared he was not dead, but in a trance. The grave Abu Bakr composed the excited mult.i.tude, and was chosen caliph, or successor to the prophet. Mohammed died on June 8, A.D. 632, and was buried the next day, amid the grief of his followers. Abu Bakr and Omar offered the prayer: "Peace be unto thee, O prophet of G.o.d; and the mercy of the Lord, and his blessing! We bear testimony that the prophet of G.o.d hath delivered the message revealed to him; hath fought in the ways of the Lord until G.o.d crowned his religion with victory; hath fulfilled his words commanding that he alone is to be worshipped in unity; hath drawn us to himself, and been kind and tender-hearted to believers; hath sought no recompense for delivering to us the faith, neither hath sold it for a price at any time."

And all the people said, "Amen! Amen!"

Concerning the character of Mohammed, enough has been already said. He was a great man, one of the greatest ever sent upon earth. He was a man of the deepest convictions, and for many years of the purest purposes, and was only drawn down at last by using low means for a good end. Of his visions and revelations, the same explanation is to be given as of those received by Joan of Arc, and other seers of that order. How far they had an objective basis in reality, and how far they were the result of some abnormal activity of the imagination, it is difficult with our present knowledge to decide. But that these visionaries fully believed in their own inspiration, there can be little doubt.

-- 5. Religious Doctrines and Practices among the Mohammedans.