m M .ioni T^i^ .i^ Cornell University Library BP75 .M95 V.2 '"''^iiSi'iiiMifiiiNi'V®' • ™'"^ introductory chap olin 3 1924 032 327 425 S.^ Cornell University W)M/ Library The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924032327425 THE LIFE OF MAHOMET. WITH nSTTRODUCTOKY CHAPTERS ON THE ORIGINAL SOUHCES FOR THE BIOGRAPHY OF MAHOMET, AND ON THE PRE-ISLAMITE HISTORY OF ARABIA. WILLIAM MUIR, ESQ., Bengal Civil Service. ~v"olxjm:e II. LONDON: SMITH, ELDER AND CO., 65, CORNHILL. 1861. [The Right of Translation is reserve(l.~\ f ^ SO C 2. f (^S> CONTENTS. VOL. II. CHAPTER SECOND. From the Youth of Mahomet to Ms Fortieth Year. Page The Sacrilegious war between 580 and 590 A.D. 1 A fair held annually at Ocatz ib. Chivalrous and poetical contests 2 Origin of the Sacrilegious War ih. Precautions by which peace was for a time preserved ..... 3 Hostilities precipitated by a murder . 4 A truce after four years fighting 5 The whole of the Coreish engaged in this struggle ib. Part taken by Mahomet in the war *' Probable influence upon Mahomet of attending the fair at Ocatz, in ac- quiring the faculty of poetry and rhetoric, and an acquaintance with Christians and Jews 7 Possible germ here of his great Catholic system 8 The Hilf al Fudhul, or league amongst the Coreish for protecting the oppressed 10 Mahomet's occupation as a shepherd 12 Probable effect of the shepherd life upon his mind . . . . 14 Reserved and temperate youth of Mahomet ib. Abu Talib suggests to Mahomet a mercantile expedition, setat 25 . . 15 Mahomet accompanies the Syrian caravan in charge of Khadija's venture, reaches Bostra, and barters to advantage 17 Impressions regarding Christianity . 18 Distorted view presented by the Syrian worship and teaching . . . 19 Mahomet returns and reports in person to Khadija the successful result . 20 She is charmed with Mahomet 21 Description of Khadija 22 She sends to negotiate a marriage between herself and Mahomet . . 23 Mahomet is married to Khadija . ih' ii CONTENTS. Page The union fortunate and happy ......... 25 The children of Mahomet by Khadija 26 Mutual lore of Mahomet and Khadija 27 The person of Mahomet described 28 His manner and conversation ......... 30 His emotions under control ib. Treatment of friends and enemies ib. Latent force of will 3 1 Eebuilding of the Kaaba. A.D. 605. Mtai 35. ib. The Black Stone 34 Contention as to which tribe should deposit it in its place . . . . 36 Mahomet is chosen arbiter. His decision . . . . . . . 38 The Kaaba finished 39 Absence at Mecca of any paramount authority ...... 43 Othman ibn Huweirith attempts, under the influence of the Grecian Em- peror, to seize the Government ......... 44 Commerce flourishes at Mecca 45 Domestic life of Mahomet .......... ib. Marriage of his three eldest daughters tj. Adopts his nephew All 46 Zeid, son of Haritha, a Christian slave, is also adopted by Mahomet . . 47 Christian influence of Zeid, of Othman ibn Huweirith, and of Waraca . 50 The Four Enquirers 52 Obeidalla ibn Jash ........... j'J. Zeid ibn Amr ■■•.■■■■.... ib. A spirit of enquiiy probably abroad 54 Mahomet seeks after solitary contemplation , . . . . . . 55 Spiritual anxiety and groping after light ••..... 57 Poetical fragments of this period . . . . . . . . .58 Prayer for guidance ........... 59 CHAPTER THIRD. The Belief of Mahomet in his own Inspiration. Mahomet, agitated by spiritual anxiety, gives vent to his thoughts in frag- ments of poetry 60 Such fragments only partially preserved in the Coran ib. Specimens of these fragments 61 Sura ci. ••••.......... 62 CONTENTS. iii Page Sura xcv 62 Warning and expostulation ib. Sura civ , . . . ib. Sura xcii 63 Rhyming style ib. Sura xci ib. Arab and Jewish legend 64 Sura Ixxxix. Sura cv. and cvi. ......... ib. Suraa;c. "the two Paths" 65 Mahomet's first religious poetry 66 His first followers ib. Makes no impression on his fellow citizens generally ..... 67 Necessity and likelihood of a divine commission ...... ib. Supposed process by which the conviction that he was to be the messenger of God gained ground 68 Mental depression and grounds of re-assu ranee 69 Sura xciii. Sura xciv. Sura cviii . 70 Seeks to commit suicide 71 Resuscitation of the belief in his divine mission, mingled with ambition . ib. Mahomet remains in expectation of a Divine commission .... 73 Vision of Gabriel, who brings the commission to " Recite in the name of God" &\rca xcvi ........... 74 - Mahomet thenceforwai-d assumes the name of God in his Revelations ; and becomes the commissioned Prophet of God . . . . . . 75 ' The commission slighted by the Meccans . . . . . . . 77 The vision and command to preach. Sura Ixxiv ...... ib. Vindictive abuse of his opponents. Sura cxi . . . . . 79 Traditional account of the first beginning of Inspiration untrustworthy: 1st — because Mahomet did not speak on the subject ; 2nd — because the theory of Inspiration prevented free enquiry; 3rd — because the subject gave birth to miraculous fabrication 81-2 TeaditionaI/ Statement 82 Visions and solitude 83 Gabriel appears to Mahomet ib. He fears becoming a soothsayer ib. Khadija and Waraca re-asssure him ........ ib. Inspiration ceases, and he meditates suicide 84 Gabriel again appears and comforts him ib. Variety of accounts regarding the intermission of Inspiration ... 85 Character of Mahomet's ecstatic JDeriods; traditional account ... 87 Statement Mahomet is said him.self to have given of them .... 88 Mahometan notions regarding the Devils and Genii 89 iv CONTENTS. Page Influence of Satan considered as a possible explanation of Mahomet's belief in his own inspiration 90 Position justified by a reference to the temptation of our Saviour . . 91 I. Temptation to minister from supernatural sources to personal wants . ib. Analogy in the case of Mahomet 92 n. Temptation to compass spiritual and lawful ends by nnlawM means . ih. Analogy in the case of Mahomet 93 III. Tempted to a compromise with Evil and the world .... ib. Analogy in the case of Mahomet 94 Islam a compromise between religion and the world ..... 95 If MaJiomet was acted on by a supernatural guidance, his course at Medina proves it to have been from an evil source ...... ib. Such possibilities are suggested, not dogmatized upon 96 CHAPTER FOURTH. Extension of Islam and Early Converts, from the assumption hj Ma- homet of the prophetical office to the date of the first Emigration to Abyssinia. Position of Mahomet in his forty-fourth year ,97 Earliest converts •••......... jj, Khadija. Zeid. AH ........... 98 Waraca ••■........., loO Abu Bakr ............. j'j. His appearance and character . . . . . . . . .101 His generosity and popularity 102 Abu Baler's influence gains five early converts; Saad, Zobeir, Talha, Othman son of Affan, and Abd al Rahman 103 Four other converts with Abd al Rahman 106 Othman, son of Matzun jj Converted slaves, Bilal 10^ Jloccan slaves susceptible of religious impression log Thirteen other early believers lOg Several female converts ■•■..,.. 1 1 1 Converts during the first three or four years estimated at forty . . . 112 Steps by which this success was attained ,-j_ Pers<'ciition caused by the attachment of the people to the national idolatry 114 CONTENTS, V rage Weakness of Mahomet's position . . . .. . . .115 Advantages accruing from opposition to the cause of Mahomet . . . ib. Period at which it conmienced . . . . . . . . .116 Once formed, it grew rapidly ib. Mahomet occupies, for the pm-pose of his mission, the house of Arcam, A.D. 613 117 Conversions there 118 Converts among the connexions of Omar, son of Khattab . . . .119 Story of Musab; and of Tuleib 119-121 Further slave converts . . . . . . . . . . .122 YasSir, or Abu Fokeiha; Suhcib 123 Ammar ............. 125 Story of the blind man, Abdallali ibn 0mm Maktiim 126 Sura Ixxx ............. 128 Persecution of converted slaves 129 Converts permitted to dissemble 130 Mahomet safe" under Abu Talib's guardiansliip 131 Position of the converts connected with influential families . . . ib. First emigration to Abyssinia, A.D. 615 ....... 132 Bearing and advantages of this emigration 133 SUPPLEMENT TO CHAPTER FOURTH. The Coran, during the period reviewed in this Chapter. Substance and composition of the Coran throw light on Mahomet's history. 135 A change observable diu'ing this period ib. Gradual decline of life and spirit ib. The Suras become longer 136 Theory of inspiration farther developed ib. A heavenly on'yinaZ assigned to the Coran 137 Suras Ixxx, and xcvii . . ib. The " holy spirit," came to signify Gabriel 138 Visions of Gabriel ib. Sura Ixxxi 139 Growth of the doctrine of predestination ib. Teaching and precepts ib. Eenunciation of Idolatrv 140 vi CONTENTS. Page Sura Ci> '''0 The Paradise of Mahomet 141 The Houries of Paradise '^• Farther description of Paradise. Sura h 142 Passages regarding the HUries revealed when Mahomet lived chastely with 143 Khadija alone ........••••'"• The Hell of the Coran. Sura hi 144 Threats of temporal judgment. Suras Ixxvii, Ixxviii, and Ixii . . . if>. Defiance of the Meccans. Sura Ixvii 143 Objections of opponents, and answers thereto, entered in the Coran . . ib- Resurrection derided. The Coran impugned *'*■ Derision. Sura Ixxxiii . . . . . . ■ ■ ■ .146 Patience and stedfastness inculcated ib. Jewish and Christian Scriptures not yet referred to 147 The language of Islam becomes fixed ib- CHAPTER FIFTH. Progress of Islam from the fifth to the tenth Year of the Mission of Mahomet. Return of the Abyssinian refugees, 615 A. D. 149 The Lapse of Mahomet ib. He is down-cast and desires a reconciliation with his fellow citizens . . ib. Narrative by Wackidi and Tabari 150 Satan tempts Mahomet to an Idolatrous concession ib. The Coreish worship along with him 151 The people pleased ib. Mahomet disowns the whole proceeding ib. The Coreish more bitter than ever , .152 This narrative founded on fact 153 The concession was neither unpremeditated, nor immediately withdrawn . ib. Mahomet tempted to it by the hope of gaining over his people . . .154 Considerations by which he may have been influenced 155 Error soon discovered ; and remedied by a complete disavowal . . . 156 Idols reprobated 157 And the ruling of providence asserted to be with God only . . . ib. The lapse, and danger of the compromise, keenly felt 158 Mahomet's position with the Meccans injured by the lapse .... ib. CONTENTS. vii Page He can only reiterate his own conviction 159 The Abyssinian emigrants return to Mecca, 615 A.D. .... ib. The Seconrf £ni!9?n(i'on to Abyssinia, A.D. 615-616 ..... 160 The Coreish endeavour to make Abu Tahb abandon Mahomet; Abu Talib persists in his protection 162-4 A scene at the Kaaba. Abu Talib awes the Coreish 165 Personal indignities sustained by Mahomet ....... ih. Conversion of Hamza, 615 A.D 166 Conversion of Omar 615-616 168 Importance of these conversions 171 Omar described ih. Position and fears of the Coreish , . 172 The Coreish cut off communications with the Moslems and then- supporters 174 The Ban 175 The Sheb, or Quarter of Abu Talib 176 The Hashimites with Mahomet retire into the 5Ae6, 616-617 A.D. . . 177 Their distress 178 Unfavourable effect of the seclusion on the cause of Mahomet . . . 180 But it drew him closer to the Hashimites 181 Mahomet visits the fairs and assemblages of pilgrims ib. Is repulsed and dispirited 182 SUPPLEMENT TO CHAPTER FIFTH. The Coran, as Revealed during this Period Connection with Judaism . . . .183 Jewish Scriptures appealed to ib. Testimony and feelings of the Jews towards Mahomet .... ib. Conjectures as to the " Witness " 185 The Jews supply Mahomet with materials for the Coran .... ib. Correspondence, and disagreement, with the Old Testament . . . ib. Illustrations ib. Time spent in study and composition . . . . . - . . . 188 Mahomet may have deceived himself into blending study and inspiration together 189 Imputations of his enemies ib. Christian Scriptures little mentioned as yet ib. CONTENTS. CHAPTER SIXTH. From the Tenth Year of the Mission of Mahomet to the Hegira ; viz. from the Fiftieth to the Fifty- third Year of his Life. Page Mahomet and his party remained in the Sheb of Abu Talib for three years;— from 617-618 to 619-620 A.D 190 The sympathy of then* opponents excited ....... if>. Abu Talib acquaints the Coreish that their deed has been eaten by insects; and upbraids them ib- The Hashimites released from their imprisonment 619-620, A.D . . . 191 Domestic trials .......■■■■■ 193 Death of Khadija, December, 619 A.D 194 Death of Abu Talib, January 620 A.D 195 The loss of Abu Talib severely felt ib. Abu Lahab for a short time protects'Mahomet 196 Critical position of Mahomet . . . . . . . . .197 He resolves to make trial of the Bani Thackif at Tayif .... 198 His journey thither, January and February, 620 A.D. .... ib. He fails in gaining over its chief men, and is ignominiously expelled the city 199 Bests at a garden in the outskirts ........ 201 His prayer 202 Audience of the Genii at Nakhla 203 Mahomet returns to Mecca 205 Mahomet marries Sawda, Feb. March. 620 A.D. ; and is betrothed to Ayesha 208 His private means ib. Light dawns through the darkness 209 Mahomet meets at the Pilgrimage a party from Medina, March, 620 A.D.; who believe and spread his cause in Medina 210 Medina prepared by the influences of Judaism and Christianity . . 211 Internal strife had neutralized the fear of foreign influence . . . .212 Medina thus ready to accept Mahomet 213 Its inhabitants familiar with his claims. ....... ib. The year 620 A.D. one of anxiety and suspense 215 Medina, April 621 A.D 216 Continued and increasing success of Islam at Medina during 621 A.D. . 217 Musab deputed thither to instruct the converts lb. The midnight journey to Jerusalem and the Heavens ..... 219 The Vision subsequently embellished by fancy 220 Only notice of it in the Coran 222 CONTENTS. ix Page Mahomet watches the straggle between Persia and the Roman empire . 223 His sympathies are with Heraclius, and he foretels the Tictory of the Greelss 224 A lull at Mecca ib. But a continued assurance of success on the part of Mahomet . . . 225 Judgments threatened against Mecca, which Mahomet might, or might not behold 226 Sublime spectacle presented by Mahomet at this juncture . . . .228 Authority assumed in reference to his own followers 229 Fearful asseverations that he is not the fabricator of a Eerelation . . 230 Jleans of support deficient ib. Pilgrimage, March, 622 A.D. Preparations made secretly for the Second pledge of Acaba ........... 231 Musab joins the pilgrimage from Medina, and reports success to Mahomet . 232 The meeting by night, at Acaba, at the close of the Pilgrimage . . . ib. Mahomet proceeds at midnight to the spot, attended by Abbas ; and is joined by the Medina Converts 234 Speech of Abbas, and of Abu Bara ........ 235-6 THfe address of Mahomet 236 The Second pledge of Acaba 238 The Coreish, suspicious of the hostile movement, challenged the Medina chiefs 240 They pursue the Medina caravan, and maltreat one of the converts . . 242 The Meccans enraged, recommence persecution, and precipitate the depar- ture of the converts ib. Mahomet gives command for them to emigrate to Medina .... 243 Some fall away through persecution. Story of Ayash .... 244 The emigration begins in the middle of April, 622 A.D. .... 245 And goes on for about two months .246 The Coreish paralysed by this sudden movement 247 Mahomet, Abu Bakr, and Ali, remain behind ...... 248 Preparations of Abu Bakr 249 Council of the Coreish 250 Their DeKberations . . ib. Chiefs deputed to visit him 251 Mahomet and Abu Bakr escape to the cave of Thaui- .... 253 The cave referred to in the Coran 255 Abu Bakr " the Second of the Two " . . '. 256 Their alarm 257 Food and intelligence conveyed to them . - 258 Search in Mecca after Mahomet ib. After three days Mahomet and Abu Bakr resolve to quit the cave . . 259 Preparations for the journey 260 X CONTENTS. They start for Medina 20th June, 622, A.D. And safely escape the pursuit of the Meccans Tidings reach Mecca of the flight All also quits for Medina Families of Mahomet and Abu Bakr unmolested at Mecca . Forbearance of the Coreish .....•■ Page 260 262 263 264 ih. 265 SUPPLEMENT TO CHAPTER SIXTH. The teaching of Mahomet during the last stage at Mecca, and its effects. Style of the Coran during the period preceding the Flight .... 266 Positive precepts 267 Some superstitions discountenanced 268 But the Meccan Pilgrimage and its rites maintained ib. Mighty effect produced by the teaching of Mahomet 269 Previous dark and torpid state of Mecca and Arabia ib. Effect produced on the Moslem converts by the thirteen years of Mahomet's ministry at Mecca ........... 270 Their sacrifices and abandonment of home . . . . . . .271 Description of his followers by Mahomet ih. Praise not absolute; but in comparison with heathen Arabia . . . 272 Illustrated in the matter of Chastity ........ ib. Facility of Divorce ib. Comparison of the life of Mahomet prior to bis emigration, with the life of 273 Christ ............. ib. Apparent effect produced by Mahomet greater . . . . . . 274 But the comparison to be equal should commence from the day of Pentecost ih. The condition of the Jews also widely different from that of the Arabs . ib. The system of Jesus spiritual, and exclusive of worldly means . . . ib. Material inducements sought after by Mahomet 275 Prospect of a warlike struggle ib. The sword of Islam contrasted with the expedients of early Christianity . ib. CHAPTER SEVENTH. The relation of Islam to Christianity. Up to B.H. 3, little allusion to Christianity , 277 Subject of the Chapter; relation of Islam to Christianity , . . . ib. Notices of Christianity few and scattered ib. Earliest and fullest account of the Gospel History 278 CONTENTS. xi I'age One other detailed account of Christ's birth 283 Statements regarding the life of Christ ....... (6. Allusion to the Lord's Supper 28.5 Jesus not crucified, but raised to Heaven ....... 286 The Meccans object that Jesus was worshipped; 'and why not their Deities also? ib- Mahomet replies that Jesus was but a Servant 287 He denies the divine Sonship of Jesus ; and the Trinitv .... ib. Mahomet's Sources of Christian information imperfect and deceptive . . 288 Christianity had little real influence in Islam 289 Yet theoretically it stood equal if not superior to Judaism .... ib. Growth of Mahomet's teaching in this respect traced 290 Coran at first held to be concurrent with and only auxiliai-y to the Jewi:^ll and Christian Scriptures ib. It gradually acquires a superior and superseding character; as the latest revelation of God's will 291 Two stages. Fiist; the Old Testament and the Gospel permitted to, and enjoined upon, the Jews and Christians respectively .... 292 The grand Catholic Faith ; — the faith of Abraham 294 Perverted in the course of ages ■ . 295 Mahomet the final Restorer ib. Salvation not confined to Islam 296 Second stage; The Coran tacitly, but entirely, supersedes previous revelation; which towards the close of his career, is hardly alluded to . . .297 In its final development Islam rapidly diverges from the Bible . . 298 Hostile declarations against Jews and Christians ih. Treaties with Christian tribes ......... 299 Embassy from the Christians of Najrau ....... 300 Mahomet challenges them to curse one the other 301 The affair described in the Coran . 302 Proof of the earnestness of Mahomet 303 Embassy of the Bani Taghlib ib. Christianity existed on sufferance 304 Keview 305 Knowledge of Christianity, whence derived ? 306 Mahomet misinformed of the teaching of the Church regarding the Cruci- fixion of Jesus . . . ib. Connection of his teaching with Gnosticism ih. Denial of the Crucifixion — a compromise between Jews and Christians . 307 Apocryphal Gospels not accessible to Mahomet 308 Opinion of Gerock that his knowledge was derived from Christian, tradition in Arabia, unsatisfactory . . . ih. xii CONTENTS. Syrian tradition the likeliest source of Mahomet's knowledge; derived chiefly through a Jewish, partly through a Christian, channel Supported by other considerations ...... The Trinity of the Coran ; and the Virgin Mary .... The Holy Ghost unknown to Mahomet as. a person in the Trinity Jewish and Christian prophecies and expectations Promises of the Paraclete and of the Messiah perverted Mahomet the Prophet looked for by both Jews and Christians . The Meccans taunt him with being prompted by others Promptings of ignorant Jews transformed into the divine Coran Mahomet sincere in this belief ....... But his ignorance became culpable when voluntary Chronological list of Suras ....... Page 309 310 lb. 311 313 ib. 314 ih. 315 316 ib. 318-20 BIOGRAPHY OF MAHOMET, AND RISE OF ISLAM. CHAPTER SECOND. From the Youth of Mahomet to his Fortieth Year. The next event in the life of tte youthful Maho- met is connected with events of a wider and a more stirring interest. Between the years 580 and 590, A.D. the vale of The Sacii- Mecca and the surrounding country were disturbed be^weeVTso by one of those bloody feuds so frequently excited "*" ^^° " ' by the fiery pride, and prolonged by the revengeful temper of the nation. In Dhul Caada, the sacred month preceding the a Fair heia -. r. T-,., . 1 r- • annually at customary days oi rilgrimage, an annual lair was ocatz. held at Ocfi.tz, where, within an easy three days' journey of Mecca, the shady palm and cool fountain offered a grateful resting place to the merchant and the traveller after their toilsome journey.* * Ocatz lay between Taif and Naihla. There were two other fairs, but of less note, held near Mecca; one at Mujanna in the vicinity of Marr al Tzahran, the other at Dzul Majaj behind Arafat. M. G. de Perceval, vol. i. p. 296. 2 Mahomefs Youth to his Fortieth Year. [chap- Chivalrous Goods Were bartered, vain-glorious contests (those contertf ""^ characteristic exhibitions of Bedouin chivaky) were held, and verses recited by the bards of the various tribes. The successful poems produced at this national gathering were treated with distinguished honour. They were transcribed in illuminated characters, and styled Mudhahabat or Golden; or they were attached to the Kaaba and honored with the title Moallacdt. The Sabaa MoallacIt, or " Seven suspended Poems," still survive from, a period anterior even to Mahomet, a wondrous speci- men of artless eloquence. The beauty of the language, and wild richness of the imagery, are acknowledged even by the European reader; but the subject of the poet was limited, aud the beaten track was seldom deviated from. The charms of his mistress, the envied spot marked by the still fresh traces of her encampment, the solitude of her deserted haunts, his own generosity and prowess, the unrivalled glory of his tribe, the noble qualities of his camel ;-^these were the themes which, with little variation of treatment, and without any im- aginative contrivance of general plot or design, occupied the Arab muse ; — and some of them only added fuel to the besetting vices of the people, vain- glory, envy, vindictiveness, and pride. Origin of the At the fair of Oc&.tz, a rivalrous spirit had been, ^n gims ^^^^ ^:^^ period, engendered between the Coreish and the Bani Haw^zin, a numerous tribe of kindred descent, which dwelt (and still dwells) in the II.] Tlie Sactilegious IVar. 3 country between Mecca and Taif.* An arrogant poet, vaunting the superiority of his tribe, had been struck by an indignant Haw^zinite; a maid of Haw^zin descent rudely treated by some Coreishite youths ; an importunate creditor insolently repulsed.f On each occasion the sword was unsheathed, blood began to flow, and the conflict would have become general unless the leaders had interfered to calm the excited people. Such was the origin of the Fijae, or Sacrilegious War, so called because it occurred within the sacred term, and was eventually carried into the sacred territory. These incidents suggested the expediency of jE''^'='=f?'j°"^ requiring all who frequented the fair to surrender, peace was for while it lasted, their arms, and to deposit them with preserved. Abdallah ibn JodaS,n, a Coreishite chief J By this * They sprang through Cays Aylan, from Modhar and Maadd, the ancestors of the Coreish. See Introduction, chap. iii. p. cxcv. "I" The circumstances form a curious illustration of Arab man- ners. The Hawazin creditor seated himself in a conspicuous place with a monkey by his side, and said, " who will give me another such ape, and I will give him in exchange my ■claim on such a one," — ^naming his creditor with his full pedigree from Kinana, an ancestor of the Coreish. This he kept continually vociferating to the intense annoyance of the Kinana tribe, one of whom drew his sword and cut off the monkey's head. In an instant the IIaw§,zin and Kinana tribes were embroiled in bitter strife. The poet mentioned in the text, and also the murderer Birradh who, as shown below, actually kindled the war, belonged to the Bani Ivinana. The war therefore embraced a wider range than the Coreishite family, who formed a portion only of the Kinana tribe. I He was descended from Taym, an uncle of Cassai. See chap. iv. of Introduction. VOL. 11. B 4 Mahomefs Youth to his Fortieth Year. [chap. precaution peace was preserved for several years, when a wanton murder supplied a more serious cause of offence. Hostilities Noman V. Prince of Hlra, despatched to the fair by^a'murder. of Oc^tz a caravau richly laden with perfumes and musk. It proceeded under the escort of Orwa, a warrior of the Bani Hawazin. Birr^dh, a friend of the Coreish, jealous at being supplanted in the convoy of the merchandise, watched his opportu- nity, and falhng upon Orwa as he encamped by a fountain near Fadac,* slew him, and fled with the booty to conceal himself in Kheibar. On his way thither he met a Coreishite whom he charged to proceed with expedition to the fair then being held at Ocatz, and communicate the intelligence to Harb (who was his confederate or haltf) and the other Coreishite chiefs.f The message was conveyed, and Abdallah ibn JodA&n, thus privately informed of the murder, immediately restored to all their arms, and feigning urgent business at Mecca at once de- parted with liis whole tribe.J But the news of the murder began rapidly to spread at Ocatz, and as the * The spot was called Awara, in the valley of Tayman, north of Medina. f The Coreshite messenger was a poet called Bishr. X Harb is said to have urged Abdallah to give up only the Coreishite, and to withhold the Haw&zin arms ; so that they might fall upon the latter unprepared. Abdallah rejected the proposal as perfidious. But it looks very like an Abasside tradition to vilify the Omeyads. Harb was the son of Omeya and father of Abu Sofiaa. H.] The Sacrilegious War. 5 sun went down it reached the ears of Abu Berl, Chief of the Hawazin ; who, forthwith perceiving the cause of the precipitate departure of the Coreish, rallied his people around him and proceeded in hot pursuit. The Coreish had already entered the sacred limits, and the Bani Hawizin contented themselves with challenging their enemy to a rencounter at the same period of the following year. The challenge was accepted, and both parties prepared for the struggle. Several battles were fought with various success, and hostilities, more or less formal, were prolonged for four years, when Otba son of Eabia (the nephew of Harb,) proposed a truce. The dead were num- a truce after ,.,,.„, fouryears bered up, and as twenty had been killed oi the fighting. Hawazin more than of the Coreish, the latter con- sented to pay the price of their blood, and for this purpose dehvered hostages.* In some of these engagements, the whole of the The whole of Coreish and their aUies were engaged. Each tribe engaged in was commanded by a Chief of its own; and ^ ^ ° ' Abdallah ibn Joddi,n guided the general move- ments. The descendants of Abd Shams and Nowfal were headed by Harb, the son of Omeya, and took a distinguished part in the warfare. The children of H&shim were present also, under the command of Zobeir, the eldest surviving son of Abd al Muttahb ; but they occupied no prominent position. * One of the hostages was Abu Sofian, the famous antagonist in after days of Mahomet. 6 Mahomet's Ycnith to his Fortieth Year. [chap. Part taken by In one of the battles Mahomet attended upon his Mahomet in r the fighting, uncles ; but, though now near twenty years oi age, he had not acquired the love of arms. According to some authorities, his efforts were confined to gathering up the arrows discharged by the enemy and handing them to his uncles. Others assign to him a somewhat more active share ; but the sentence in which this is preserved does not betray much enthusiasm in the warfare; — "I remember," said the prophet, " being present with my uncles in the Sacrilegious War; I discharged arrows at the enemy, and I do not regret it."* Physical courage, indeed, * Vide Kdtib al Wdchidi, pp. 23| and 24, where will also be found an account of the origin and progress of the war, with the names of the leaders of the several tribes. The statement in Hishami (p. 38) is briefer. M. C. de Perceval enters with great detail into the history of the war, devoting to it twenty-two pages. Vol.i.p. 296,etseg. He makes the engagement in which Mahomet was present to be the first, that namely in which the Coreish re- treated on receiving tidings of Orwa's murder. But there does not appear to have been any fighting on this occasion ; and the Katib al Wackidi distinctly ascribes Mahomet's presence to an en- gagement in the following year. The Secretary mentions only one battle, in which the Coreish at first gave way, but were subse- quently victorious. The engagement is spoken of (p. 24) as occurring in the month of Shawwfll, which precedes the sacred months ; but this is said, probably, in order to shelter the youthful Mahomet from the sacrilegious charge of fighting within the sacred term. M. C. de Perceval, drawing upon the poetical re- mains in the Kitab al Aghani, details a succession of battles ; he also makes Mahomet to have been but fourteen years of age on the occasion, and adds^ that had he been older he would have acted a more important part than picking up his uncle's arrows. u.] The Sacrilegious War. 7 and martial daring, are virtues which did not dis- tinguish the prophet at any period of his career. The struggles for pre-eminence and the contests Probable of eloquence, at the annual fair, possessed for the Mahomet of young Mahomet a more engrossing interest than the fab at o^atz, combat of arms. At these spectacles, while his patriotism was aroused, and desire after personal dis- tinction stimulated by the surrounding atmosphere of rivalry, he had a rare opportunity for cultivating his fertile genius, and learning from the greatest masters in acquiring and most perfect models, the art of poetry and the poet^ and power of rhetoric. But another and a nobler lesson ^ "^ °™' was taught in the concourse at Ocatz. The Christi- anity, as well as the chivalry of Arabia, had there her representatives ; and, if we may believe tradition, Mahomet while a boy heard Coss, the bishop of and an Najran, preach a purer creed than that of Mecca, ^'=.q^«'°*a"'=e in .accents, pregnant with deep reason and fervid ^^J'j^™^ faith, which agitated and aroused, his soul. And many at that fair, besides the venerable Coss, though But the testimony of the Katib al Wackidi, Hisliami, and Tabari, (p. 77) is plainly and unanimously in favour of the age of twenty years : and the first distinctly states that he took an active part in the archery. Among the chieftains in command of tribes, it is interesting to trace Khuweilid the father of KLadlja; Khattab the father of Omar; Othman ibn al Huweirith, and Zeib ibn Amr, two of the four "Enquirers" who will be noticed below; Al As ibn Wail; Omeya ibn Khalaf ; and other well known names. 8 Mahomet's Youth to Ms Fortieth Year. [chap. perhaps influenced by a less catholic spirit, and more by prejudice and superstition, yet professed to believe in the same Eevelation from above, if they did not actually preach the same good tidings. Possible germ There, too, were Jews, serious and earnest men, sur- ^'eat°CathoMc passing the Christians in number, and equally with system. them appealing to an inspired Book. The scene thus annually witnessed by Mahomet as he advanced into mature years, had, (we cannot doubt,) a deep influence upon him. May there not have been here the germ of his great cathohc design ; — of that Faith around which the tribes of all Arabia were to rally ? At the fair, one religion clashed against another in apparently hopeless opposition ; and yet amid the dis- cord he might discern some common elements, — a book, — a name, to which all would reverently bow. With the Jews he was more familiar than the Christians, for as a child he had seen them at Medina, had heard of their synagogue or place of worship, and had learned to respect them as men that feared God. They glanced bitterly at the Christians, and even when Coss addressed them in language which approved itself to the heart of Mahomet as truth, they scorned his words, and railed at the meek and lowly Jesus of whom he spoke. Not less disdainfully did the Christians regard the Jews. And both Jews and Christians spurned the Arab tribes as heathens exposed to the wrath of an oflfended Deity. Yet if the enquirer sought, by questioning the parties around him, to fathom the causes of this opposition. 11.] Possible Germ of his Catholic Design. 9 he would find that, notwithstanding the mutual enmity of the Jews and Christians, there was a Reve- lation equally acknowledged by both to be divine; that both denounced idolatry as a damnable sin, and both professed to worship One only God; and (what would startle Mahomet and stir Ms inmost soul,) that both repeated with profound veneration a common Name, — the name of Abraham, the builder of the Meccan Temple, and author of the faith and rites observed there by every Arab tribe. What, if there were truth in all these sys- tems; — divine. TRUTH, dimly glimmering through human prejudice, malevolence, and superstition? Would not that be a glorious mission, to act the same part as this Christian bishop on a wider and yet more catholic stage, and, by removing the miserable par- titions which hide and sever each nation and sect from its neighbour, to make way for the natural illu- mination of truth and love emanating from the Great Father of all! Visions and speculations such as these were no doubt raised in the mind of Mahomet by association with the Jews and Christians frequenting this great fair. Certainly the Prophet, late in life, re- ferred with satisfaction to the memory of Coss the son of Saida, as having preached there the Hanejite, or Catholic, Faith.* * See p. Ixvii. of the Introduction, chap. iii. ; also M. C- de Perceval, vol. i. p. 159; and Sprenger, p. 35. It is right to add that the only authentic tradition I have met with on the subject, does not prove that Mahomet ever was an auditor of 10 Mahomeia Youth to his Fortieth Year. [chap. The Hiif ai A Confederacy formed at Mecca, for the suppres- FudhAl, 01- . _ . '^ . . . , 1 . league sion of violence and injustice, aroused an entnusiasm Coreish for iu the mind of Mahomet which the martial exploits oppressed. * ^ of the Sacrilcgious War failed to kindle. It was called the " Oath of Fudhtd" and occurred immedi- ately after the restoration of peace.* The offices of State, and with them the powers of government, had (as shown in the Introduction) become divided among the various Coreishite families. There was no one now to exercise an authority such as had been enjoyed by Cossai and Hishim, or even by Abd al Muttalib. When any of the. separate tribes neglected to punish in its members acts of oppression and wrong, no chief at Mecca was strong enough to stand up as the champion of the injured. Eight was not enforced: wrong remained unpunished. Some Coss. It occurs at p. 61^ ot Kdtib al Wdckidi, in the account of a deputation to the prophet at Medina, from the Bani Bakr ibn Wad. One of them addressed Mahomet, " Didst thou know Coss, the son of Saida?" The Prophet replied; — " He was not one of you; he was a man of the tribe of lydd, who professed the true faith in the days of ignorance, and he visited Ocatz during the concourse of the people there, and addressed them in ivords which have been pre- served from his lips r ^\ ^ ^jc ^ i^^j^ Jliii iUc late- ^_jjJl i..aKj * The Katib al Waclddi states that it occurred the month after the conclusion of the war, while Mahomet was yet but twenty years of age, (p. 24.) It.] Oath of Fudhul. 1 1 glaring instances of this nature* suggested to the principal Coreishite families the expediency of binding themselves by an oath to secure justice to the helpless. The honor of originating this move- ment is ascribed to Zobeir, the oldest surviving son of Abd al Muttahb. The descendants of Hashim, and the families sprung from Zohra and Taym,f assembled in the house of Abdallah son of Joddan, who prepared for them a feast; and they swore " by the avenging Deity, that they would take the part of the oppressed, and see his claim fulfilled, so long as a drop of water remained in the ocean, or that they would satisfy it from their own re- sources."! The league was useful, both as a pre- ventive against unjust aggression, and on some occasions as a means of enforcing restitution. " I would not," Mahomet used in after years to say, " exchange for the choicest camel in all Arabia the remembrance of being present at the Oath which we took in the house of Abdallah, when the Bani * M. C, de Perceval gives two instances. The first, in which a stranger, even though under the protection of the Chief Abdallah ibn JodA^n, had his camels slaughtered and devoured before his eyes. The second relates to a man who having no patron or pro- tector at Mecca, and being denied the price of goods he had sold, repaired to an eminence on the side of the hill Abu Cobeis, near where the Coreish used to assemble, enjoying the cool evening breeze, and loudly called for justice. Vol. i. p. 330. ■[■ Zohra the brother, and Taym the uncle of Cossai. \ The expression in the last clause is not very clear. The words are: — ^\x^\ ^ ^^-''^^ ^ } VOL. n. c 12 Maliomefs Youth to his Fortieth Year. [chap. HIshim, Bani Zohra, and Bani Taym, swore that they would stand by the oppressed."* Mahomet's The vouth of Mahomet passed away without any occupation as "^ • n i a shepherd, other incidents of interest. At one period he was employed, like other lads, in tending the sheep and goats of the Meccans upon the neighbouring hills and valleys. He used when at Medina, to refer to this employment, and to say that it comported with his prophetic office, even as it did with that of Moses and David. On one occasion, as some people passed by with the fruit of the wild shrub Arak, the prophet said to his companions,— " Pick nie out the blackest of these berries, for they are sweet; — even such was I wont to gather when I fed the flocks of Mecca at Ajyad. Verily there hath no prophet been raised up, who performed not the work of a Shepherd." The hire received for this duty would contribute towards the support of his needy uncle Abu Tfi,lib, and the occupation itself was congenial with his thoughtful and meditative * Kdtib al Wdckidi, p. 24. It is remarkable tliat only these three tribes' are included in the league. To the Bani Zohra belonged Mahomet's mother; and his friend Abu Bakr to the Bani Taym. That the league was only a partial one is evident from its name ; fudhul " what is unnecessary or supererogatory." By this appellation it seems to have been called by the rest of the Coreish, who did not join it. For 3fcher, but less Hkely, derivations, see M. C. de Perceval, vol. i. p. 333; and Weil, p. 33. The former gives an instance in which the league was after the death of Mahomet appealed to by Hosein son of Ali, against Mo^via or his nephew. II.] Mahomet a Shepherd. 13 character.* While he watched the flocks through the hours of darkness, his attention would he riveted by the evidences of natural religion spread around : the twinkling stars and bright constellations gliding * See Eatih al Wdckidi, p. 23; Tabari, p. 63; Sprenger,^. 81; Weil, p. 33; Mischdtul Masdbih, (Eng. trans.) vol. ii. pp. 51 and 520. In the last named work, the hire received by ]\Iahomet is specified. In one tradition given by Wackidi, Mahomet speaks thus. — . laj .1 Jib JiCc J,j^ W•S^'^* ^^ J • ®°'^® make the word Al Cararit here to be the name of a place ; but it is more probable that Mahomet by it meant that he fed the flocks for Kirats, or small coins. Weil. Sprenger says that this occupation, being regarded as humili- ating for a man, proves Mahomet's " unfitness for the common duties of life," (p. 81). The duty, doubtless, was never regarded in Arabia as a very manly one ; and, as Burkhardt shows, is now committed by the Bedouins to their unmarried girls. Yet in Mahomet's time, at least, it was evidently nothing unusual or hiunihating for the boys of respectable citizens to be thus em- ployed. "We read of another Coreisliite lad being engaged with Mahomet in tending the flocks. Tabari, p. 63. Omar used to be sent out by his father to feed his sheep and goats, and to bring in forage for his camels. Edtib al Wdckidi, p. 231. So Abu Bakr, even after his elevation to the Caliphate, is said to have been in the habit not only of milking the goats of the people of the quarter of Medina where he lived (at Siinh), but of taking them occasionally out to pasture. This may be an ex- aggeration, intended to magnify the simplicity of his life (as a lesson and example to fature luxurious" CaUphs) ; stUl the very existence of tTie tradition proves that the task was as little re- garded in a dishonorable light at Medina as at Mecca. Probably, it was less disliked by the people of the towns than by those of the desert. The place Ajyad is I suppose the rising ground to the south of Mecca, now called Jabal Jyad, on the declivity of which the quarter Haret Jydd is now built. Burkhardt, p. 115; Ali Bey, vol. ii. p. 119. 14 Mahomet's Youth to his Fortieth Year. [chap. Probable silently along the deep blue sky, would be charged to sfepherf^fe him with a special message; the loneliness of the upon his mind. ^^^^^^ would arm with a deeper conviction that speech which day everywhere utters unto day ; while the still small voice, which by the attentive listener is never unheard, would swell into grander and more imperious tones when the tempest swept with its forked lightning and far rolhng thunder along the vast sohtudes of the Meccan mountains. Thus was cherished a deep and earnest faith in the Deity as an ever-present, all-directing Agent; — a faith which in after-days the prophet was wont to inforce from the stores of his well-furnished observation, by eloquent and heart-stirring appeals to the sublime operations of Nature, and the beneficent adaptations of Provi- dence. Eeserved and ^^ the authorities agree in ascribing to the youth *outTor of Mahomet a correctness of deportment and purity Maiiomet. ^f manners, rare among the people of Mecca. His modesty is said to have been miraculously pre- served: — "I was engaged one night" (so runs a tradition from the Prophet) " feeding the flocks in company with a lad of the Coreish. And I said to him, if thou wilt look after my flock, I will go into Mecca and divert myself there, as youths are wont by night to divert themselves."* But no sooner 'I'he story is told by Tabari, p. 63. u.] Mahomet a Shepherd. 15 had he reached the precincts of the city, than a marriage feast engaged his attention, and he fell asleep. On another night, entering the town with the same intentions, he was arrested by heavenly strains of music, and, sitting down, he slept till morning. Thus he again escaped temptation; — " And after this," added Mahomet, " I no more sought after vice; even until I had attained unto the prophetic office." Making every allowance for the fond reverence which paved an easy way for the currency of such stories, it is quite in keeping with the character of Mahomet that he should have shrunk from the coarse and hcentious practices of his youthful friends. Endowed with a refined mind and a delicate taste, reserved and meditative, he lived much within himself, and the ponderings of his heart supplied occupation for the leisure hours spent by men of a lower stamp in rude sports and riotous living. The fair character and honourable bearing of the unobtrusive youth won, if not the approbation, at least the respect, of his fellow citizens; and he received the title, by common con- sent, of Al AmIn, " the Faithflil."* Thus respected and honored, Mahomet lived a Abu Taiib quiet and retired life in the bosom of the family of Mahomet a Abu T^lib, who was prevented by his limited expedition, cgtat 25 means from occupying a prominent position in * Hishdmi, p. 38. 16 Mahomefs Youth to his Fortieth Year, [chap. Mahomet accompanies tlie Syrian caravan in charge of Khadija's venture, the society of Mecca. At last Abu Talib, finding his family increase faster than the ability to provide for them, bethought him of setting his nephew, now of a mature age, to earn a liveli- hood for himself Mahomet was never covetous of wealth, or at any period of his career energetic in the pursuit of riches for their own sake. If left to himself, he would probably have preferred the quiet and repose of his present life, to the bustle and cares of a mercantile journey. He would not spon- taneously have contemplated such an expedition. But when the proposal was made his generous soul at once felt the necessity of doing all that was possible to relieve his uncle, and he cheerfully re- sponded to the call. The story is as follows. When his nephew was now five-and-twenty years of age, Abu Tahb addressed him in these words : — " I am as thou knowest, a man of small substance ; and truly the times deal hardly with me. Now here is a caravan of thine own tribe about to start for Syria, and Khadija daughter of Khuweilid needeth men of our tribe to send forth with her merchandise. If thou wert to offer thyself, she would readily accept thy services." Mahomet replied: — " Be it so, as thou hast said." Then Abu Talib went to Khadija, and enquired whether she wished to hire his nephew, but he added ; — " We hear that thou hast engaged such an one for two camels, and we should not be content that my nephew's hire were less than four." The matron II.] Second Journey/ to Syria. 17 answered : — " Hadst thou askedst this thing for one of a distant or unfriendly tribe, I would have granted it; how much rather now that thou askest it for a near relative and friend!" So the matter was settled, and Mahomet prepared for the journey. When the caravan was about to set out, his uncle commended him to the men of the company. Meisara, a servant of Khadija, likewise travelled along with Mahomet in charge of her property. The caravan took the usual route , to Syria, the reaches same which Mahomet had traversed with his uncle trrters to thirteen years before. In due time they reached ^ ^™'*se- Bostra, a city on the road to Damascus, and about sixty miles to the east of the Jordan. The transac- tions of that busy mart, where the practised mer- chants of Syria sought to overreach the simple Arabs, were ill suited to the tastes and the habits of Mahomet; yet his natural sagacity and ready shrewdness carried him prosperously through the undertaking. He returned from the barter with the balance of exchange more than usually in his favour.* * The usual profit was to double the value of the stock ; so that in the case of Mahomet, who is said by some to have made twice the iisiial gain, the principal would be quadrupled. But Hishimi says only that " he doubled the stock, or nearly so." There is a tradition that a contention arose between ]Mahomet and one who wished to take his wares, but who doubting his word, desired him to swear by the two Meccan goddesses Lat and Ozza ; which Mahomet refused to do. But this again is mentioned as one of the signs by which the monk knew that he was " the coming prophet," and seems of a piece with the other marvellous tales relating to the occasion. The same story of his refusing 18 Mahomet s Youth to his Fortieth Year. [chap. Impressions The reflective mind of Mahomet, who had now Christiamty. reached the mature but still inquisitive period of early manhood, received deep and abiding im- pressions from all that he saw and heard upon the journey and during his stay at Bostra. Though the story of his interview with Nestorius, (a monk who embraced him as " the coming prophet,") is to be rejected as a puerile fabrication,* yet we may be certain that Mahomet lost no opportunity of en- quiring into the practices and tenets of the Syrian Christians or of conversing with the monks and clergy who fell in his way.f He probably experienced kindness, and perhaps hospitality, from them; for in his Book he ever speaks of them with respect, and sometimes with praise.J But for their doctrines he had no sympathy. to swear by Lat and Ozza, is related of his first journey to Syria as a child. * The ancient biographies have less of the marvellous in this journey than in the former; yet there is a sujSiciency. Nestor, the monk, saw Mahomet sitting under a tree, below which none ever sat but a prophet: he immediately recognised him as such, and was confirmed by the further prophetical symptom of redness in the eyes. Meisara saw two angels, who regularly shaded him during the heat of the day ; and so forth. ■f Arabic was spoken by the subjects of the Ghassinide dynasty and there would be little difficulty found by Mahomet in effecting an interchange of ideas with those about him. Poets, merchants, and travellers from Medina, used often at this period to be guests at the Ghassanide Coui-t. X Thus Sura, v. 91: — Thou shalt surely find those amongst them who profess Christianity to be the most inclined to the believers- ir.] Second Journey to Syria. 19 The picture of Christianity in the Coran must have Distorted view presented by been, in some considerable degree, painted from the the Syrian . worship and conceptions now formed. Had he witnessed a teaching. purer exhibition of its rites and doctrines, and seen more of its reforming and regenerating influences, we cannot doubt but th&!t,in the sincerity of his early search after the truth, he would readily have .. embraced and faithfuUy adhered to the faith of Jesus. Lamentarble, indeed, it is that the ecclesiastics and monks of Syria showed to the earnest enquirer so small a portion of the fair form of Christianity; and that little, how altered and distorted! Instead of the simple majesty of the Gospel, — as a revelation of God reconciling mankind to Himself through his Son, — the sacred dogma of the Trinity was forced upon the traveller with the misguided and offensive zeal of Eutychian and Jacobite partizanship, and the worship of Mary was exhibited in so gross a form as to leave the impression upon the mind of Mahomet that she was held to be a god, if not the third Person and the consort of the Deity.* It was by This Cometh to pass because there are priests and monies among them, and because they are not elated with pride. * Sura, V. 125, — And when God shall say: — Oh Jesus son of Mary! Didst thou speak unto mankind, saying, — " Take me and my mother for two gods besides the Lord?" So far as I can judge from the Coran, Mahomet's knowledge of Christianity was derived from the orthodox party, who styled Mary " Mother of God." He may have heard of the Nestorian heresy, and it is possibly referred to among the " Sects " into which Jews VOL. 11. D 20 Mahomet's Yo^dh to his Fortieth Year. [chap. Mahomet returns and reports in person to Khadija the successful result. such blasphemous extravagancies that Mahomet was repelled from the true doctrine of Jesus as " the Son of God," and led to regard him only as "Jesus, son of Mary," the sole title by which he is spoken of in the Coran. We may well mourn that the mis- named Catholicism of the Empire so grievously misled the master mind of the age, and thus eventu- ally the greater part of Asia and Africa. But to return. When Mahomet had disposed of the merchandise of his mistress, and, according to her command, purchased for her such things as she had need of, he retraced his steps in company with the caravan to his native valley.* The mildness of and Christians are said in the Coran to be divided. But, had he ever obtained a closer acquaintance with the Nestorian doctrine, at least in the earlier part of his career, it would (according to the analogy of his practice with respect to other subjects) have been more definitely mentioned in his revelation. The truth however (as will be shown in the concluding chapter) is that Mahomet's acquaintance with Christianity was at the best singularly dim and meagre. * Though the direct route from Mecca to Bostra would run a great way east of the Mediterranean, it seems possible that either in this, or the former journey, Mahomet may have seen the Mediterranean Sea. Perhaps, on either occasion the Caravan may have visited Gaza {Ghazza) the favourite entrepot of the Meccan merchants. His references in the Coran to ships ghding majestically on the waters like mountains, appear to point to a larger class of vessels than he was likely to see on the Red Sea. The vivid pictirres of sea-storms are among the finest sketches in the Coran, and evidently drawn from, nature : the waves and tem- pests may have been witnessed from the Arabian shore, but the " moimtain ships" more Ukely refer to the Mediterranean n.] Khadija captivated by Mahomet. 21 his manners and his kind attention had won the heart of Meisara and, as they drew near to Mecca, the grateful servant persuaded Mahomet to go for- ward from Marr al Tzahr^n, and be himself the bearer to his mistress of the glad tidings of successful traffic. Khadija, surrounded by her maids, was sitting upon the upper story of her house,* on the watch for the first glimpse of the caravan, when a camel was seen rapidly to advance from the expected quarter, and as it approached she perceived that Mahomet was the rider. He entered, recounted the pijosperous issue of the adventure, and enuHierated th^various goods which agreeably to her commission he had purchased for her. She was delighted at all she is she heard ; but there was a charm in the dark and pensive eye, in the noble features, and in the graceful form of her assiduous agent, as he stood before her, which pleased her even more than her good fortune. The comely widow was now forty years of age, she had been twice married, and had borne two sons and a daughter. Yet she cast a fond eye upon that thoughtful youth of five-and- twenty ; nor when he departed, could she dismiss him from her thoughts.f * Her house is still shown in the Zockdch al Hajar, a little to the north-east of the Kaaba. It is called Moulad Siina Fdtima ; or the birthplace of Fatima. I The above account of the journey to Syria is chiefly from the Katib al WdcMdi. Tabari has a tradition that Mahomet traded on account of Khadija, in companywith another man, to Habasha, a market in the Tehama. The place is erroneously channed. 22 Mahomet's Youth to his Fortieth Year. [chap. Description Khadija was a Coreishite lady, distinguished by of Khadija. ^.^^^^ ^^ ^^^^ ^^ ^_^ fortune. Her father Khuweilid was the grandson of Asad * and Asad was the grandson of Cussei. Khuweilid commanded in the Sacrilegious War a considerable section of the Coreish, and so did his nephew Othman, son of Huweirith. Her substance, whether inherited or acquired through her former marriages, was very considerable; and, through hired agents, she had increased it largely by mercantile speculation. To the blessings of affluence, she added the more im- portant endowments of discretion, virtue, and an affectionate heart; and, though now mellowed by a more than middle age, she retained a fair and attractive countenance. The chief men of the Coreish were not insensible to these charms, and many sought her in marriage ; but choosing rather to live on in dignified and independent widowhood, she rejected all their oifers. The tender emotions excited by the visit of Mahomet soon overpowered her resolution. The servant Meisara continued to sound in her not unwilling ears the praises of his fellow-traveller. At last her love became irre- sistible, and she resolved in a discreet and cautious named by Weil, Havasha, (p. 34). This, however, is not well supported. Had there been really any such journey, we should have heard a great deal more about it, considering the mature period of Mahomet's life at which it is said to have occnrred. * Hence her family are styled the Bani Asad. II.] KhcuMja captivated by Mahomet. 23 way to make known her passion to its object. A she sends to , . negotiate a Sister (according to other accounts, a servant) was marriage IT -I T ■ ■ . between her- the agent deputed to sound his views. What is self and it, Mahomet," said this female, adroitly referring to the unusual circumstance of his being unmarried at so mature an age, — " what is it which hindereth thee from marriage?" "I have nothing" replied he, " in my hands wherewithal I might marry." " But if haply that difficulty were removed, and thou wert invited to espouse a beautiful and wealthy lady of noble birth, who would place thee in a position of affluence, wouldest thou not desire to have her?" " And who," said Mahomet, startled at the novel thought, " may that be?" " It is Khadija." "But how can I attain unto her?" "Let that be my care," returned the female. The mind of Mahomet was at once made up: he answered, "I am ready." The female departed and told Khadija. No sooner was she apprized of his willingness to Mahomet is marry her, than Khadija despatched a messenger to Khadija. Mahomet or his uncle, appointing a time when they should meet. Meanwhile, as she dreaded the refusal of her father, she provided for him a feast; and when he had well drunk and was merry, she slaugh- tered a cow, and casting over her father perfume of saffron or ambergris, dressed him in marriage rai- ment. While thus under the effects of wine, the old man united his daughter to Alahomet in the presence of his uncle Hamza. But when he recovered his senses, he began to look around him with wonder, 24 Mahomefs Youth to his Fortieth Year. [chap. and to enquire what these symptoms of a nuptial feast, the slaughtered cow, the perfumes, and the marriage garment, should mean. So soon as he was made aware of all that had happened, — for they told him " The nuptial dress was put upon thee by Mahomet, thy son-in-law," — he feU into a violent passion, and declared that he would never consent to give away to that insignificant youth, a daughter courted by all the great men of the Coreish. The party of Mahomet rephed indignantly that the alh- ance had not originated in their wish, but was the act of no other than his own daughter. Weapons were drawn on both sides, and blood might have been shed, when the old man became pacified, and a reconciliation ensued.* * It is not without mucli hesitation that I have followed Sprenger and Weil in adopting this version of the marriage. It has a strongly improbable air; but its very improbabihty gives ground for believing that it has not been fabricated. It is also highly disparaging to the position of Mahomet at a period of his life when it is the object of his followers to show that he was res- pected and honoured. Its credibility is therefore sustained by the Canon III. c laid down in chap. i. of the Introduction. There was no object in vilifying Khuweilid or the Bani Asad ; and, even if it is possible to suppose the story fabricated by Mahomet's enemies before the conquest of Mecca, it would (if resting on no better foun- dation) have fallen out of currency afterwards. We seem there- fore to have no option but to receive it as a fact, which later tra- ditionists have endeavoured to discredit, under the impression that it was a foul spot on their Prophet's character that Khadija, the pattern of wives, should have brought about her marriage with Mahomet by making her father drimk. See Canon II. L. Wickidi gives the narrative twice in a differing form, and from different traditions, (the variety of source thus giving it a wider II.] Marriage with Khadija. 25 Notwithstanding this stormy and inauspicious The mion Til fortunate and commencement, the connubial state proved, both to happy. Mahomet and Khadija, one of unusual tranquillity and happiness. Upon the former it conferred a faithful and affectionate companion, and, in spite of her age, a not unfruitfiil wife. Khadija fully appre- ciated the noble mind and commanding talents, which a reserved and contemplative habit veiled from others, but could not conceal from her. She conducted as before the duties of her estabhshment, and left him to enjoy his leisure hours undisturbed and free from care. Her house* was thenceforward and less doubtful foundation) ; but be adds tbat tbe whole story is a mistake, as Kbuweilid, the father of Khadija, had died pre- viously, and even before the sacrilegious war. Kdtib al Wdckidi, p. 25. Yet we have seen above that his name is given as one of the Commanders in that war. Tabari quotes the tradition from Wackidi, word for word, together with his refutation, (p. 67). Both add that not her father, but her uncle, Amr ibn Asad, be- trothed her. Yet other traditions, containing no allusion to his drunkenness, speak of her father as having given her away {Tahari, p. 65^; and Hishami's account, which is fused from a variety of traditions by Ibn Ishac, while containing no reference to the drunken fray, states clearly that KhuweiUd was the party who betrothed her. We are therefore driven to the conclusion that the tradition of Khuweilid's previous death has been invented, to throw discredit on the story of his dninkenness. Wine shops were common in Mecca before IsMm; but drunkenness, though occasionally mentioned, does not seem to have been a general or common failing. Hish^mi adds to his statement that Mahomet gave his wife a marriage present of twenty yoimg she-camels. * For its position see above, p. 21, note *. Tabari says it was the one currently known in his time by Khadija's name. It was 26 Mahomefs Youth to his Fortieth Year. [chap his home, and her bosom the safe receptacle of those doubts and longings after spiritual light which now began to agitate his mind. The children Within the next ten or fifteen years, Khadija by Khadya.' ^^re to Mahomet two sons and four daughters. The first-born was named Casim ; and after him, according to Arab custom, Mahomet received the appellation of Ab ml CasIm, or " the father of C^sim." Tliis son died at the age of two yeaxs. Meanwhile, his eldest daughter Zeinab was born ; and after her, at inter- vals of one or two years, three other daughters, Eockeya, Fitima, and 0mm Kolthum. Last of aU was born his second son, who is variously named Abd Menaf, Abdallah, Tayib, and T4hir; he, too, died in infancy. Salma, the maid of Safia, Maho- met's aunt, officiated as midwife on these occasions. Khadija sacrificed at the birth of each boy two kids, and one at the birth of every girl. All her children she nursed herself* purchased by Moavia, and though made use of as a mosque, was preserved unaltered. A little closet at its door was shown in those days, little more than a yard square, in which Mahomet used to crouch down under a large stone, to protect himself against the missiles of Abu Lahab, and Adi the Thackifite. Tabari, p. 67. * The Katib al Wackidi states that there was an interval of only one year between each child, (p. 25). This, if taken with precision, would make the second son to be born when Mahomet was about thirty-one years of age, that is, about nine or ten years before his assumption of the prophetic office. But the expression is somewhat vague, and tradition says that the second son n.] Children of Mahomet. 27 Many years after, Mahomet used to look back to Mutual love this period of his' hfe with fond remembrance, and Khadtja. Indeed so much did he dwell upon the mutual love (Khadija's last child) was born after the commencement of Islam, that is, after Jlahomet had declared himself inspired, and was forty years of age. Kdtib al Wdckidi, p. 179. Sprenger does not believe this, and holds that the youngest child was born much earlier; first on account of the advanced age (fifty-three to fifty- five years) which Khadija must have reached when Mahomet assumed the prophetic office; and secondly, because he considers the name of Abd Menaf (servant of the idol Menaf,) to have an idolatrous significance which Mahomet would not have tolerated at the late period referred to. He therefore believes that the Moslems, ashamed of the name, subsequently called the deceased child by other names, as AbdaUah, Tayib, or Tfthir; and to take away the very suspicion of its ever having been called by an idolatrous name, assert that it was born after the commencement of Islam. Sprenger, p. 83. Sprenger is probably right as to the original name of the boy, and the cause of the substitution of others more palatable to Mahometan ideas. There is more cause for doubt as to the date of its birth. If an interval of about a year and a half elapsed between the birth of each child (the more Kkely as Khadija herself nursed her children) the last would be bom when Mahomet was about thirty-four or thirty-five, and Khadija forty-nine or fifty years of age. All authorities agree that C4sim was the eldest of the family, and Zeinab the next; but the succession of the other children is variously reported. The order followed in the text is that com- monly received, and is given by the Katib al Wackidi, (p. 25). But the Secretary in another place (p. 179) makes Abdallah follow Zeinab, and then Eockeya, Fatima, and 0mm Kolthiim. Tabari gives another, and Hish&mi a third, order. Hishimi also specifies two sons besides Cdsim, viz. Tayib and Tdhir ; both of whom, it is added, died before Islam, (p. 40). Tabari also speaks of them as two, (p. 65). But this, as Sprenger has shown (p. 83), is evidently a mistake. The first tradition in VOL. n. E 28 Mahomet's Youth to his Fortieth Year. [chap. of Khadija and himself, that the envious Ayesha declared herself more jealous of this rival whom she had never seen, than of all his other wives who con- tested with her the affection of the prophet* The person of No description of Mahomet at this period has described. been attempted by the traditionists. But from the copious accounts of his person in later life, an approximate outline may be traced of his appear- ance in the prime of manhood. Shghtly above the middle size, his figure, though spare, was handsome and commanding, the chest broad and open, the bones and framework large, the joints well knit W^ckidi is capable of both constructions ; — ybiyi _j (---jiJl i_5'*-^ idllAxc AuJl j^