his conduct and example restored the battle, and he animated his victorious troops to inflict a merciless revenge on the authors of their shame. From the field of Honain he marched without delay to the siege of Tayef, sixty miles to the south-east of Mecca, a fortress of strength, whose fertile lands produce the fruits of Syria in the midst of the Arabian desert. A friendly tribe, instructed (I know not how) in the art of sieges, supplied him with a train of battering-rams and military engines, with a body of five hundred artificers. But it was in vain that he offered freedom to the slaves of Tayef; that he violated his own laws by the extirpation of the fruit-trees; that the ground was opened by the miners; that the breach was assaulted by the troops. After a siege of twenty days, the prophet sounded a retreat; but he retreated with a song of devout triumph, and affected to pray for the repentance and safety of the unbelieving city. The spoil of this fortunate expedition amounted to six thousand captives, twenty-four thousand camels, forty thousand sheep, and four thousand ounces of silver; a tribe who had fought at Honain, redeemed their prisoners by the sacrifice of their idols; but Mahomet compensated the loss by resigning to the soldiers his fifth of the plunder, and wished for their sake that he possessed as many head of cattle as there were trees in the province of Tehama. Instead of chastising the disaffection of the Koreish, he endeavoured to cut out their tongues (his own expression) and to secure their attachment by a superior measure of liberality: Abu Sophian alone was presented with three hundred camels and twenty ounces of silver; and Mecca was sincerely converted to the profitable religion of the Koran.
The fugitives and auxiliaries complained that they who had borne the burthen were neglected in the season of victory. Ref. 163 “Alas,” replied their artful leader, “suffer me to conciliate these recent enemies, these doubtful proselytes, by the gift of some perishable goods. To your guard I entrust my life and fortunes. You are the companions of my exile, of my kingdom, of my paradise.” He was followed by the deputies of Tayef, who dreaded the repetition of a siege. “Grant us, O apostle of God! a truce of three years, with the toleration of our ancient worship.” “Not a month, not an hour.” “Excuse us at least from the obligation of prayer.” “Without prayer religion is of no avail.” They submitted in silence; their temples were demolished, and the same sentence of destruction was executed on all the idols of Arabia. His lieutenants, on the shores of the Red Sea, the Ocean, and the Gulf of Persia, were saluted by the acclamations of a faithful people; and the ambassadors who knelt before the throne of Medina were as numerous (says the Arabian proverb) as the dates that fall from the maturity of a palm-tree. The nation submitted to the God and the sceptre of Mahomet; the opprobrious name of tribute was abolished; the spontaneous or reluctant oblations of alms and tithes were applied to the service of religion; and one hundred and fourteen thousand Moslems accompanied the last pilgrimage of the apostle. Ref. 164
When Heraclius returned in triumph from the Persian war, he entertained, at Emesa, one of the ambassadors of Mahomet, who invited the princes and nations of the earth to the profession of Islam. On this foundation the zeal of the Arabians has supposed the secret conversion of the Christian emperor; the vanity of the Greeks has feigned a personal visit to the prince of Medina, who accepted from the royal bounty a rich domain and a secure retreat in the province of Syria. Ref. 165 But the friendship of Heraclius and Mahomet was of short continuance: the new religion had inflamed rather than assuaged the rapacious spirit of the Saracens; and the murder of an envoy afforded a decent pretence for invading, with three thousand soldiers, the territory of Palestine that extends to the eastward of the Jordan. The holy banner was entrusted to Zeid; and such was the discipline or enthusiasm of the rising sect that the noblest chiefs served without reluctance under the slave of the prophet. On the event of his decease, Jaafar and Abdallah were successively substituted to the command; and, if the three should perish in the war, the troops were authorised to elect their general. The three leaders were slain in the battle of Muta, Ref. 166 the first military action which tried the valour of the Moslems against a foreign enemy. Zeid fell, like a soldier, in the foremost ranks; the death of Jaafar was heroic and memorable: he lost his right hand; he shifted the standard to his left; the left was severed from his body; he embraced the standard with his bleeding stumps, till he was transfixed to the ground with fifty honourable wounds. “Advance,” cried Abdallah, who stepped into the vacant place, “advance with confidence: either victory or paradise is our own.” The lance of a Roman decided the alternative; but the falling standard was rescued by Caled, the proselyte of Mecca: nine swords were broken in his hand; and his valour withstood and repulsed the superior numbers of the Christians. In the nocturnal council of the camp he was chosen to command: his skulful evolutions of the ensuing day secured either the victory or the retreat of the Saracens; and Caled is renowned among his brethren and his enemies by the glorious appellation of the Sword of God. In the pulpit, Mahomet described, with prophetic rapture, the crowns of the blessed martyrs; but in private he betrayed the feelings of human nature; he was surprised as he wept over the daughter of Zeid. “What do I see?” said the astonished votary. “You see,” replied the apostle, “a friend who is deploring the loss of his most faithful friend.” After the conquest of Mecca the sovereign of Arabia affected to prevent the hostile preparations of Heraclius; and solemnly proclaimed war against the Romans, without attempting to disguise the hardships and dangers of the enterprise. Ref. 167 The Moslems were discouraged: they alleged the want of money, or horses, or provisions; the season of harvest, and the intolerable heat of the summer: “Hell is much hotter,” said the indignant prophet. He disdained to compel their service; but on his return he admonished the most guilty by an excommunication of fifty days. Their desertion enhanced the merit of Abubeker, Othman, and the faithful companions who devoted their lives and fortunes; and Mahomet displayed his banner at the head of ten thousand horse and twenty thousand foot. Painful indeed was the distress of the march; lassitude and thirst were aggravated by the scorching and pestilential winds of the desert; ten men rode by turns on the same camel; and they were reduced to the shameful necessity of drinking the water from the belly of that useful animal. In the midway, ten days’ journey from Medina and Damascus, they reposed near the grove and fountain of Tabuc. Beyond that place, Mahomet declined the prosecution of the war; he declared himself satisfied with the peaceful intentions, he was more probably daunted by the martial array, of the emperor of the East. But the active and intrepid Caled spread around the terror of his name; and the prophet received the submission of the tribes and cities from the Euphrates to Ailah at the head of the Red Sea. To his Christian subjects Mahomet readily granted the security of their persons, the freedom of their trade, the property of their goods, and the toleration of their worship. Ref. 168 The weakness of their Arabian brethren had restrained them from opposing his ambition; the disciples of Jesus were endeared to the enemy of the Jews; and it was the interest of a conqueror to propose a fair capitulation to the most powerful religion of the earth.
Till the age of sixty-three years, the strength of Mahomet was equal to the temporal and spiritual fatigues of his mission. His epileptic fits, an absurd calumny of the Greeks, would be an object of pity rather than abhorrence; Ref. 169 but he seriously believed that he was poisoned at Chaibar by the revenge of a Jewish female. Ref. 170 During four years, the health of the prophet declined; his infirmities increased; but his mortal disease was a fever of fourteen days, which deprived him by intervals of the use of reason. As soon as he was conscious of his danger, he edified his brethren by the humility of his virtue or penitence. “If there be any man,” said the apostle from the pulpit, “whom I have unjustly scourged, I submit my own back to the lash of retaliation. Have I aspersed the reputation of a Musulman? let him proclaim my faults in the face of the congregation. Has any one been despoiled of his goods? the little that I possess shall compensate the principal and the interest of the debt.” “Yes,” replied a voice from the crowd, “I am entitled to three drachms of silver.” Mahomet heard the complaint, satisfied the demand, and thanked his creditor for accusing him in this world rather than at the day of judgment. He beheld with temperate firmness the approach of death; enfranchised his slaves (seventeen men, as they are named, and eleven women); minutely directed the order of his funeral; and moderated the lamentations of his weeping friends, on whom he bestowed the benediction of peace. Till the third day before his death, he regularly performed the function of public prayer. The choice of Abubeker to supply his place appeared to mark that ancient and faithful friend as his
