As we have already observed, this nocturnal journey rests almost entirely upon tradition, though some of its circumstances are vaguely alluded to in the Koran. The whole may be a fanciful superstructure of Moslem fanatics on one of these visions or ecstasies to which Mahomet was prone, and the relation of which caused him to be stigmatized by the Koreishites as a madman.

CHAPTER XIII.

MAHOMET MAKES CONVERTS OF PILGRIMS FROM MEDINA DETERMINES TO FLY TO THAT CITY -A PLOT ΤΟ SLAY HIM-HIS MIRACULOUS ESCAPE HIS HEGIRA, OR FLIGHT-HIS RECEPTION AT MEDINA.

THE fortunes of Mahomet were becoming darker and darker in his native place. Cadijah, his original benefactress, the devoted companion of his solitude and seclusion, the zealous believer in his doctrines, was in her grave; so also was Abu Taleb, once his faithful and efficient protector. Deprived of the sheltering influence of the latter, Mahomet had become, in a manner, an outlaw in Mecca; obliged to conceal himself, and remain a burden on the hospitality of those whom his own doctrines had involved in persecution. If worldly advantage had been his object, how had it been attained? Upward of ten years had elapsed since first he announced his prophetic mission; ten long years of enmity, trouble, and misfortune. Still he persevered, and now, at a period of life when men seek to enjoy in repose the fruition of the past, rather than risk all in new schemes for the future, we find him, after having sacrificed ease, fortune, and friends, prepared to give up home and country also, rather than his religious

creed.

the promised Messiah of which we have been told.' The more they listened, the stronger became their persuasion of the fact, until in the end they avowed their conviction, and made a final profession of the faith.

As the Khazradites belonged to one of the most powerful tribes of Yathreb, Mahomet sought to secure their protection, and proposed to accompany them on their return; but they informed him that they were at deadly feud with the Awsites, another powerful tribe of that city, and advised him to defer his coming until they should be at peace. He consented; but on the return home of the pilgrims, he sent with them Musab Ibn Omeir, one of the most learned and able of his disciples, with instructions to strengthen them in the faith, and to preach it to their townsmen. Thus were the seeds of Islamism first sown in the city of Medina. For a time they thrived but slowly. Musab was opposed by the idolaters, and his life threatened; but he persisted in his exertions, and gradually made converts among the principal inhabitants. Among these were Saad Ibn Maads, a prince or chief of the Awsites, and Osaid Ibn Hodheir, a man of great authority in the city. Numbers of the Moslems of Mecca also, driven away by persecution, took refuge in Medina, and aided in propagating the new faith among its inhabitants, until it found its way into almost every household.

Feeling now assured of being able to give Mahomet an asylum in the city, upward of seventy of the converts of Medina, led by Musab Ibn Omeir, repaired to Mecca with the pilgrims in the holy month of the thirteenth year of the mission," to invite him to take up his abode in their city. Mahomet gave them a midnight meeting on the hill Al Akaba. His uncle Al Abbas, who, like the deceased Abu Taleb, took an affectionate interest in his welfare, though no convert to his doctrines, accompanied him to this secret conference, which he feared might lead him into danger. He entreated the pilgrims from Medina not to entice his

ment, and mingled with the multitude assembled from all parts of Arabia. His earnest desire was to find some powerful tribe, or the inhabitants of some important city, capable and willing to receive him as a guest, and protect him in the enjoyment and propagation of his faith.

His quest was for a time unsuccessful. Those who had come to worship at the Caaba drew back from a man stigmatized as an apostate; and the worldly-minded were unwilling to befriend one proscribed by the powerful of his native place.

At length, as he was one day preaching on the hill Al Akaba, a little to the north of Mecca, he drew the attention of certain pilgrims from the city of Yathreb. This city, since called Medina, was about two hundred and seventy miles north of Mecca. Many of its inhabitants were Jews and heretical Christians. The pilgrims in question were pure Arabs of the ancient and powerful tribe of Khazradites, and in habits of friendly intercourse with the Keneedites and Naderites, two Jewish tribes inhabiting Mecca who claimed to be of the sacerdotal line of Aaron. The pilgrims had often heard their Jewish friends explain the mysteries of their faith, and talk of an expected Messiah. They were moved by the eloquence of Mahomet, and struck with the resemblance of his doctrines to those of the Jewish law; insomuch that when they heard him proclaim himself a prophet, sent by heaven to restore the ancient faith, they said, one to another, "Surely this must be

him warning them that their open adoption of the new faith would bring all Arabia in arms against them. His warnings and entreaties were in vain a solemn compact was made between the parties. Mahomet demanded that they should abjure idolatry, and worship the one true God openly and fearlessly. For himself he exacted obedience in weal and woe; and for the disciples who might accompany him, protection; even such as they would render to their own wives and children. On these terms he offered to bind himself to remain among them, to be the friend of their friends, the enemy of their enemies. "But, should we perish in your cause, " asked they, 'what will be our reward ?" 'Paradise!" replied the prophet.

The terms were accepted; the emissaries from Medina placed their hands in the hands of Mahomet, and swore to abide by the compact. The latter then singled out twelve from among them, whom he designated as his apostles; in imitation, it is supposed, of the example of our Saviour. Just then a voice was heard from the summit of the hill, denouncing them as apostates, and menacing them with punishment. The sound of this voice, heard in the darkness of the night, inspired temporary dismay. "It is the voice of the fiend Iblis," said Mahomet scornfully; "he is the foe of God fear him not." It was probably the voice of some spy or eavesdropper of the Koreishites; for the very next morning they manifested a

It was this early accession to the faith, and this timely aid proffered and subsequently afforded to Mahomet and his disciples, which procured for the Moslems of Medina the appellation of Ansarians, or auxiliaries, by which they were afterward distinguished.

After the departure of the Ansarians, and the expiration of the holy month, the persecutions of the Moslems were resumed with increased virulence, insomuch that Mahomet, seeing a crisis was at hand, and being resolved to leave the city, advised his adherents generally to provide for their safety. For himself, he still lingered in Mecca with a few devoted followers.

Abu Sofian, his implacable foe, was at this time governor of the city. He was both incensed and alarmed at the spreading growth of the new faith, and held a meeting of the chief of the Koreishites to devise some means of effectually putting a stop to it.

Some advised that Mahomet should be banished the city; but it was objected that he might gain other tribes to his interest, or perhaps the people of Medina, and return at their head to take his revenge. Others proposed to wall him up in a dungeon, and supply him with food until he died; but it was surmised that his friends might effect his escape. All these objections were raised by a violent and pragmatical old man, a stranger from the province of Nedja, who, say the Moslem writers, was no other than the devil in disguise, breathing his malignant spirit into those present. At length it was declared by Abu Jahl, that the only effectual check on the growing evil was to put Mahomet to death. To this all agreed, and as a means of sharing the odium of the deed, and withstanding the vengeance it might awaken among the relatives of the victim, it was arranged that a member of each family should plunge his sword into the body of Mahomet.

It is to this conspiracy that allusion is made in the eighth chapter of the Koran. “And call to mind how the unbelievers plotted against thee, that they might either detain thee in bonds, or put thee to death, or expel thee the city; but God laid a plot against them; and God is the best layer of plots."

In fact, by the time the murderers arrived before the dwelling of Mahomet, he was apprised of the impending danger. As usual, the warning is attributed to the angel Gabriel, but it is probable it was given by some Koreishite, less bloodyminded than his confederates. It came just in time to save Mahomet from the hands of his enemies. They paused at his door, but hesitated to enter. Looking through a crevice they beheld, as they thought, Mahomet wrapped in his green mantle, and lying asleep on his couch. They waited for a while, consulting whether to fall on him while sleeping, or wait until he should go forth. At length they burst open the door and rushed toward the couch. The sleeper started up; but, instead of Mahomet, Ali stood before them. Amazed and confounded, they demanded, "Where is Mahomet?" “İ know not," replied Ali sternly, and walked forth; nor did any one venture to molest him. Enraged at the escape of their victim, however, the Koreishites proclaimed a reward of a hundred camels to any one who should bring them Mahomet alive or dead.

Divers accounts are given of the mode in which

the faithful Ali had wrapped himself in his mantle and taken his place upon the couch. The most miraculous account is, that he opened the door silently, as the Koreishites stood before it, and, scattering a handful of dust in the air, cast such blindness upon them that he walked through the midst of them without being perceived. This, it is added, is confirmed by the verse of the 30th chapter of the Koran: "We have thrown blindness upon them, that they shall not see.

The most probable account is, that he clambered over the wall in the rear of the house, by the help of a servant, who bent his back for him to step upon it.

He repaired immediately to the house of Abu Beker, and they arranged for instant flight. It was agreed that they should take refuge in a cave in Mount Thor, about an hour's distance from Mecca, and wait there until they could proceed safely to Medina and in the mean time the children of Abu Beker should secretly bring them food. They left Mecca while it was yet dark, making their way on foot by the light of the stars, and the day dawned as they found themselves at the foot of Mount Thor. Scarce were they within the cave when they heard the sound of pursuit. Abu Beker, though a brave man, quaked with fear. "Our pursuers," said he, are many, and we are but two." Nay," replied Mahomet, 'there is a third; God is with us!'' And here the Moslem writers relate a miracle, dear to the minds of all true believers. By the time, say they, that the Koreishites reached the mouth of the cavern, an acacia-tree had sprung up before it, in the spreading branches of which a pigeon had made its nest, and laid its eggs, and over the whole a spider had woven its web. When the Koreishites beheld these signs of undisturbed quiet, they concluded that no one could recently have entered the cavern; so they turned away, and pursued their search in another direction.

Whether protected by miracle or not, the fugitives remained for three days undiscovered in the cave, and Asama, the daughter of Abu Beker, brought them food in the dusk of the evenings.

On the fourth day, when they presumed the ardor of pursuit had abated, the fugitives ventured forth, and set out for Medina, on camels which a servant of Au Beker had brought in the night for them. Avoiding the main road usually taken by the caravans, they bent their course nearer to the coast of the Red Sea. They had not proceeded far, however, before they were overtaken by a troop of horse headed by Soraka Ibn Malec. Ábu Beker was again dismayed by the number of their pursuers; but Mahomet repeated the assurance,

Be not troubled; Allah is with us. Soraka was a grim warrior, with shagged iron gray locks and naked sinewy arms rough with hair. As he overtook Mahomet, his horse reared and fell with him. His superstitious mind was struck with it as an evil sign. Mahomet perceived the state of his feelings, and by an eloquent appeal wrought upon him to such a degree that Soraka, filled with awe, entreated his forgiveness, and turning back with his troop suffered him to proceed on his way unmolested.

The fugitives continued their journey without further interruption, until they arrived at Koba, a hill about two miles from Medina. It was a favorite resort of the inhabitants of the city, and a place to which they sent their sick and infirm, for the air was pure and salubrious. Hence, too, the city was supplied with fruit; the hill and its en

virons being covered with vineyards, and with groves of the date and lotus; with gardens producing citrons, oranges, pomegranates, figs, peaches, and apricots; and being irrigated with limpid streams.

On arriving at this fruitful spot, Al Kaswa, the camel of Mahomet, crouched on her knees, and would go no further. The prophet interpreted it as a favorable sign, and determined to remain at Koba, and prepare for entering the city. The place where his camel knelt is still pointed out by pious Moslems, a mosque named Al Takwa having been built there to commemorate the circumstance. Some affirm that it was actually founded by the prophet. A deep well is also shown in the vicinity, beside which Mahomet reposed under the shade of the trees, and into which he dropped his seal ring. It is believed still to remain there, and has given sanctity to the well, the waters of which are conducted by subterraneous conduits to Medina. At Koba he remained four days, residing in the house of an Awsite named Colthum Ibn Hadem. While at this village he was joined by a distinguished chief, Boreida Ibn Hoseib, with seventy followers, all of the tribe of Saham. These made profession of faith between the hands of Mahomet.

Another renowned proselyte who repaired to the prophet at this village, was Salman al Parsi (or the Persian). He is said to have been a native of a small place near Ispahan, and that, on passing one day by a Christian church, he was so much struck by the devotion of the people, and the solemnity of the worship, that he became disgusted with the idolatrous faith in which he had been brought up. He afterward wandered about the east, from city to city, and convent to convent, in quest of a religion, until an ancient monk, full of years and infirmities, told him of a prophet who had arisen in Arabia to restore the pure faith of Abraham.

This Salman rose to power in after years, and was reputed by the unbelievers of Mecca to have assisted Mahomet in compiling his doctrine. This is alluded to in the sixteenth chapter of the Koran. "Verily, the idolaters say, that a certain man assisted to compose the Koran; but the language of this man is Ajami (or Persian), and the Koran is indited in the pure Arabian tongue."'*

The Moslems of Mecca, who had taken refuge some time before in Medina, hearing that Mahomet was at hand, came forth to meet him at Koba; among these was the early convert Talha, and Zobeir, the nephew of Cadijah. These, seeing the travel-stained garments of Mahomet and Abu Beker, gave them white mantles, with which to make their entrance into Medina. Numbers of the Ansarians, or auxiliaries, of Medina, who had made their compact with Mahomet in the preceding year, now hastened to renew their vow of fidelity.

Learning from them that the number of proselytes in the city was rapidly augmenting, and that there was a general disposition to receive him favorably, he appointed Friday, the Moslem sabbath, the sixteenth day of the month Rabi, for his public entrance.

The renowned and learned Humphrey Prideaux, Doctor of Divinity and Dean of Norwich, in his Life of Mahomet, confounds this Salman the Persian with Abdallah Ibn Salam, a learned Jew; by some called Abdias Ben Salan in the Hebrew dialect, and by others Abdallah Salen; who is accused by Christian writers of assisting Mahomet in fabricating his revelations.

Accordingly on the morning of that day he assembled all his followers to prayer; and after a sermon, in which he expounded the main principles of his faith, he mounted his camel Al Kaswa, and set forth for that city, which was to become renowned in after ages as his city of refuge.

Boreida Ibn al Hoseib, with his seventy horsemen of the tribe of Saham, accompanied him as a guard. Some of the disciples took turns to hold a canopy of palm-leaves over his head, and by his side rode Abu Beker. "Oh apostle of God!"' cried Boreida, "thou shalt not enter Medina without a standard;" so saying, heunfolded his turban, and tying one end of it to the point of his lance, bore it aloft before the prophet.

The city of Medina was fair to approach, being extolled for beauty of situation, salubrity of climate, and fertility of soil; for the luxuriance of its palm-trees, and the fragrance of its shrubs and flowers. At a short distance from the city a crowd of new proselytes to the faith came forth in sun and dust to meet the cavalcade. Most of them had never seen Mahomet, and paid reverence to Abu Beker through mistake; but the latter put aside the screen of palm-leaves, and pointed out the real object of homage, who was greeted with loud acclamations.

In this way did Mahomet, so recently a fugitive from his native city, with a price upon his head, enter Medina, more as a conqueror in triumph than an exile seeking an asylum. He alighted at the house of a Khazradite, named Abu Ayub, a devout Moslem, to whom moreover he was distantly related; here he was hospitably received, and took up his abode in the basement story.

Shortly after his arrival he was joined by the faithful Ali, who had fled from Mecca, and journeyed on foot, hiding himself in the day and travelling only at night, lest he should fall into the hands of the Koreishites. He arrived weary and wayworn, his feet bleeding with the roughness of the journey.

Within a few days more came Ayesha, and the rest of Abu Beker's household, together with the family of Mahomet, conducted by his faithful freedman Zeid, and by Abu Beker's servant Abdallah.

Such is the story of the memorable Hegira, or "Flight of the prophet"-the era of the Arabian kalendar from which time is calculated by all true Moslems: it corresponds to the 622d year of the Christian era.

CHAPTER XIV.

MOSLEMS IN MEDINA, MOHADJERINS AND ANSARIANS-THE PARTY OF ABDALLAH IBN OBBA AND THE HYPOCRITES-MAHOMET BUILDS A MOSQUE, PREACHES, MAKES CONVERTS AMONG THE CHRISTIANS-THE JEWS SLOW TO BELIEVE -BROTHERHOOD ESTABLISHED BETWEEN FUGITIVES AND ALLIES.

MAHOMET Soon found himself at the head of a numerous and powerful sect in Medina; partly made up of those of his disciples who had fled from Mecca, and were thence called Mohadjerins or Fugitives, and partly of inhabitants of the place, who on joining the faith were called Ansarians or Auxiliaries. Most of these latter were of the powerful tribes of the Awsites and Khazradites, which, though descended from two brothers, Al Aws and Al Khazraj, had for a hundred and twenty years distracted Medina by their inveterate

and mortal feuds, but had now become united in the bonds of faith. With such of these tribes as did not immediately adopt his doctrines he made a

covenant.

The Khazradites were very much under the sway of a prince or chief, named Abdallah Ibn Obba; who, it is said, was on the point of being made king, when the arrival of Mahomet and the excitement caused by his doctrines gave the popular feeling a new direction. Abdallah was stately in person, of a graceful demeanor, and ready and eloquent tongue; he professed great friendship for Mahomet, and with several companions of his own type and character, used to attend the meetings of the Moslems. Mahomet was captivated at first by their personal appearance, their plausible conversation, and their apparent deference; but he found in the end that Abdallah was jealous of his popularity and cherished secret animosity against him, and that his companions were equally false in their pretended friendship; hence, he stamped them with the name of "The Hypocrites." Abdallah Ibn Obba long continued his political rival in Medina.

Being now enabled publicly to exercise his faith and preach his doctrines, Mahomet proceeded to erect a mosque. The place chosen was a graveyard or burying-ground, shaded by date-trees. He is said to have been guided in his choice by what he considered a favorable omen; his camel having knelt opposite to this place on his public entry into the city. The dead were removed, and the trees cut down to make way for the intended edifice. It was simple in form and structure, suited to the unostentatious religion which he professed, and to the scanty and precarious means of its votaries. The walls were of earth and brick; the trunks of the palm-trees recently felled, served as pillars to support the roof, which was framed of their branches and thatched with their leaves. It was about a hundred ells square, and had three doors; one to the south, where the Kebla was afterward established, another called the gate of Gabriel, and the third the gate of Mercy. A part of the edifice, called Soffat, was assigned as a habitation to such of the believers as were without a home.

Mahomet assisted with his own hands in the construction of this mosque. With all his foreknowledge, he little thought that he was building his own tomb and monument; for in that edifice his remains are deposited. It has in after times been repeatedly enlarged and beautified, but still bears the name Mesjed al Nebi (the Mosque of the Prophet), from having been founded by his hands. He was for some time at a loss in what manner. his followers should be summoned to their devotions; whether with the sound of trumpets, as among the Jews, or by lighting fires on high places, or by the striking of timbrels. While in this perplexity, a form of words to be cried aloud was suggested by Abdallah, the son of Zeid, who declared that it was revealed to him in a vision.

It was instantly adopted by Mahomet, and such is given as the origin of the following summons, which is to this day heard from the lofty minarets throughout the East, calling the Moslems to the place of worship: God is great! God is great! There is no God but God. Mahomet is the apostle of God. Come to prayers! come to prayers! God is great! God is great! There is no God but God." To which at dawn of day is added the exhortation, "Prayer is better than sleep! Prayer is better than sleep!"

Everything in this humble mosque was at first

conducted with great simplicity. At night it was lighted up by splinters of the date-tree; and it was some time before lamps and oil were introduced. The prophet stood on the ground and preached, leaning with his back against the trunk of one of the date-trees, which served as pillars. He afterward had a pulpit or tribune erected, to which he ascended by three steps, so as to be elevated above the congregation. Tradition asserts, that when he first ascended this pulpit, the deserted date-tree uttered a groan; whereupon, as a consolation, he gave it the choice either to be transplanted to a garden again to flourish, or to be transferred to paradise, there to yield fruit, in after life, to true believers. The date-tree wisely chose the latter, and was subsequently buried beneath the pulpit, there to await its blissful resurrection.

Mahomet preached and prayed in the pulpit, sometimes sitting, sometimes standing and leaning on a staff. His precepts as yet were all peaceful and benignant, inculcating devotion to God and humanity to man. He seems to have emulated for a time the benignity of the Christian faith. “He who is not affectionate to God's creatures, and to his own children," would he say, "God will not be affectionate to him. Every Moslem who clothes the naked of his faith, will be clothed by Allah in the green robes of paradise."

In one of his traditional sermons, transmitted by his disciples, is the following apologue on the subject of charity: "When God created the earth it shook and trembled, until he put mountains upon it, to make it firm. Then the angels asked, Oh, God, is there anything of thy creation stronger than these mountains?' And God replied, Iron is stronger than the mountains; for it breaks them.' And is there anything of thy creation stronger than iron?' Yes; fire is stronger than iron, for it melts it.' 'Is there anything of thy creation stronger than fire?' 'Yes; water, for it quenches fire.' 'Oh Lord, is there anything of thy creation stronger than water?' 'Yes, wind; for it overcomes water and puts it in motion.' 'Oh, our Sustainer! is there anything of thy creation stronger than wind?' 'Yes, a good man giving alms; if he give with his right hand and conceal it from his left, he overcomes all things.'

His definition of charity embraced the wide circle of kindness. Every good act, he would say, is charity. Your smiling in your brother's face is charity; an exhortation of your fellow man to virtuous deeds is equal to alms-giving; your putting a wanderer in the right road is charity; your assisting the blind is charity; your removing stones and thorns and other obstructions from the road is charity; your giving water to the thirsty is charity.

"A man's true wealth hereafter is the good he does in this world to his fellow man. When he dies, people will say, What property has he left behind him? But the angels, who examine him in the grave, will ask, What good deeds hast thou sent before thee?