*

arrived. Written accounts, as well as messages, of the amazing success of Islâm had no doubt reached Mahomet, yet he was hardly prepared for the large and enthusiastic band ready to crowd to his standard, and swear allegiance to him as their prophet and their master. But it was necessary to proceed with caution. The Coreish, if aware of this extensive and hostile confederacy,-hostile because pledged to support (though only as yet defensively,) a faction in their community, would have good ground for umbrage; the sword might prematurely be unsheathed, and the cause of Islâm seriously endangered. The movements were, therefore, all conducted with the utmost secrecy. Even the pilgrims from Medina, in whose company the converts travelled, were unaware of their object.†

Musáb, the teacher, who also joined the pilgrimage to Mecca, immediately on his arrival repaired to Mahomet, and related all that had happened during his absence at Medîna. The prophet, when he heard of the numbers of the converts, and their eagerness in the service of Islâm, rejoiced greatly.‡

To elude the scrutiny of the Meccans, the meeting between Mahomet and his Medina followers was to be by night; and that the strangers might, in case suspicions were aroused, be for as short a time as possible within reach of their enemies, it was deferred to the very close of the pilgrimage, when, the ceremonies and sacrifices being finished, the multitude on the following day dispersed to their homes.§ The spot was to be

*The converts at Medîna had, as we have seen, written to Mahomet early in the year, for a teacher. Both they and the teacher (Musáb,) would no doubt communicate to Mahomet by letter and verbal message, the wonderful success they had met with.

† Hishami, p. 148,- Tabari, p. 169. Sprenger gives the total number of pilgrims from Medîna that year (both heathen and Mussulman) at upwards of 570 ; of whom seventy only were of the Aws tribe, and the remainder Khazrajites.

Wackidi, p. 2014. It was immediately after this that the affecting scene occurred, when Musáb went to visit his mother." Extension of Islâm.” p. 13.

§ This appears to be the likeliest date, as the events following seem to prove that the next day the multitudes broke up, and the Medîna party proceeded homewards. The date would thus be the night of the 11th Dzul Hijj, or that intervening between the 31st March and the 1st April, A. D. 622.

The expression in all our three authorities is üïllal blog! como

-in the days of the Tashrîck, i. e, between the 10th and 12th of Dzul Hijj. A tradition in Hishâmi adds that it was after the pilgrimage was ended :— 147. p. Wâckidi relates as follows:

فلما فرغنا

من

الحج تم و عدهم منا وسط ايام التشريق ليلة النفر الاول اذا هد ائت الرجل

"Then Mahomet arranged that they should meet him at Minâ, in the days of the Tashrîck, on the first night of departure (?) when men had fallen asleep," p. 42. (The exact meaning of the words in Italics is not quite clear.)

For the ceremonies here alluded to see "Ante-Mahomedan History of Arabia,"

p. 49.

the secluded glen, where the twelve had before met Mahomet, close by the road as you quit the valley of Minâ, and beneath the well-known eminence of Acaba.* They were to move cautiously thither, when all had retired to rest; "waking not the sleeper, nor tarrying for the absent."+

One or two hours before midnight, Mahomet repaired to the rendezvous, the first of the party. He was attended only by his uncle Abbâs. To secure the greater secrecy, the assembly was perhaps kept private even from the Moslems of Mecca.§ Abbas was the wealthiest of the sons of Abd al Muttalib, but he was weak in character, and ordinarily sailed with wind and tide. He was not a convert; but close relationship, and the long community of interest excited by the three years' confinement in the Sheb of Abu Tâlib, rendered him sufficiently reliable on the present occasion.||

Mahomet had not long to wait. Soon the Medina converts, singly and by twos and threes, were descried through the moonlight moving stealthily towards the spot. The number amounted to seventy-three men, and two women, and included all the early converts who had before met the prophet there

* It is called "the right hand glen (Sheb,) as you descend from Minâ, below the height (Acaba,) where the mosque now stands." Wûckidi, p. 42}..

منا باسفل العقه في الشعب الايمن اذا تحدروا من

حيث المسجد اليوم *

As the valley of Minâ descends towards Mecca, the "right hand" means probably that of a person proceeding to Mecca, and therefore points to the north side of the valley. See Burkhardt, pp. 59-277.

† Wâckidi, ibid.

+ Ibid.

§ Or if they were in the secret they were instructed not to be present, the less to excite suspicion. We may suppose that Mahomet's more intimate friends, Abu Bakr, Zeid, &c., were aware of his intentions. It is remarkable that not even Musab appears to have come to the rendezvous with his Medîna converts; for it is distinctly said by Wâckidi that "there was no one with Mahomet besides Abbâs." Hishâmi makes the Medîna converts to have assembled first, and to have waited for Mahomet, who arrived later. p. 148. Tabari, p. 170.

For more particulars of Abbâs, see the "Birth and Childhood of Mahomet, p. 16. Some hold Abbâs to have been a secret believer long before the conquest of Mecca but this is evidently an Abbâsside fiction. His faith was that of expediency. He held with the Meccans until Mahomet became too powerful to admit of doubt as to his eventual success; and then he colluded with him, shortly before the attack on Mecca.

The presence of Abbâs at this meeting is supported by traditions in each of our early authorities. Tabari has one to the effect that the Medîna converts recognized him, because he used frequently to pass through their city on his mercantile expeditions to Syria.

As the Meccan month commenced with the new moon, it would, on the 12th of Dzul Hijj, be within two or three days of full moon.

on the two preceding pilgrimages. When they were seated, Abbâs, in a low voice, broke the silence by a speech something to the following effect:

"Ye company of the KHAZRAJ! This my kinsman dwelleth amongst us in honor and safety. His clan will defend him, both those that are converts, and those who still adhere to their ancestral faith. But he preferreth to seek protection from you. Wherefore, consider well the matter; and count the cost. If ye are resolved, and are able, to defend him,well. But if ye doubt your ability, at once abandon the design."+

Then spake Abu Barâ, an aged Chief:-" We have listened to thy words. Our resolution is unshaken. Our lives are at his service. Now, let him speak."

Mahomet began, as was his wont, by reciting appropriate passages from the Coran, invited all present to the service of God, dwelt upon the claims and blessings of Islâm, and concluded by saying that he would be content if the strangers pledged themselves to defend him as they did their own wives and children.§ From every quarter the

There were only eleven of the Aws tribe; the remaining sixty-two being Khazrajites. The two women were Nuseiba, daughter of Káb (several traditions from whom regarding the assembly have been preserved;) and Asmâ, daughter of Amr, whose husband (Hishâmi adds,) two sons, and sister, were present with her. This would seem to imply that there were three women there. Hishâmi, p. 157.

† Hishâmi states that the people of Medîna, both of the Aws and Khazraj tribes, used to be addressed collectively by the Arabs as Khazrajites.

The speech of Abbâs is given in all three of our authorities, but with great variation. Indeed it could not be expected that its purport should have been exactly preserved. It seems certain, however, that it was he who opened the proceedings. The sentiments are those which would naturally be attributed to him; and are appropriate enough, excepting that, both here and in the other addresses, there is an anticipation of the future armed struggle, which could not yet have been foreseen. Thus Abbâs speaks of the people of Medîna incurring by their league with Mahomet the enmity of" all the Arabs, who would discharge themselves against Medina, like arrows from one bow." And Abbâs ibn Obâda, one of the Medîna converts, tells his brethren that they have now pledged themselves to fight all mankind,” (lit, the red and the white amongst men.) The last tradition is not in Wâckidi, and possesses little weight.

§ Hishami says that Abul Haytham interrupted Barâ in his address, saying that by their present act they were cutting their bonds with their allies the Jews, and asked Mahomet whether, if God gave him the victory, he would not desert them and return to Mecca; whereupon Mahomet smiled graciously and said :-Nay! your blood is mine, your destruction would be that of my very self. I am yours, ye are mine. I shall fight with whom ye fight, and make peace with whom ye make peace. But the sentiment is altogether an after-thought. There was not at that time the slightest suspicion that Mahomet would break with the Jews. One of the first things that Mahomet did on going to Medîna, was to make a close and firm treaty with them.

The fact is that by their present act in joining Mahomet, the Medîna converts were drawing nearer to the Jews, rather than "cutting their bonds with them."

seventy began to testify their readiness, and to protest that they would receive him at the risk of the loss of property, and the slaughter of their chiefs. Then Abbâs, who stood by holding his nephew's hand, called aloud :--" Hush !† There are spies about. Let your men of years stand forth, and let them speak on your behalf. We fear our people on account of you. Then when ye have plighted your faith depart to your encampments." And their chief men stood forth. Then said Barâ: "Stretch out thy hand, Oh Mahomet!" And he stretched it out; and Barâ clapped his hand thereon, as the manner was in taking an oath of fealty. Then the seventy came forward one by one, and did the same.§ And Mahomet named twelve of the chief men and said :-Moses chose from amongst his people twelve Leaders. Ye shall be the sureties for the rest, even as were the Apostles of Jesus; and I am the surety for my people. And all answered; "Be it so."|| At this moment the voice of one calling aloud, probably of a

* Though there were seventy-three men, yet by tradition they are ordinarily called "the seventy."

† Literally :- "Hush your bells."

As usual in such meritorious actions, other claimants of the honor are brought forward. The Najjâr say that Asád was the first that struck the hand of Mahomet; and the Abd al Ashal, that it was Abul Haytham. Hishâmi, p. 151,- Wâckidi, 424, - Tabari, 172.

Abu Bara, who bore so conspicuous a part throughout this transaction, died the next month (Safar, i. e. May 622 A. D.) before Mahomet reached Medîna. He is said to have been the first over whose grave Mahomet prayed in the formula that became usual afterwards: Oh Lord, pardon him! Be mercifal unto him! Be reconciled unto him! And verily thou art reconciled. He is said to have left a third of his property to Mahomet to dispose of as he chose and to have desired that he should be buried with his face towards the Meccan Kibla. The latter tale has reference to a curious fiction that Barâ anticipated the divine command, declared a year and a half later, that Mussulmans were to turn in prayer to the Kaaba, and not as hitherto to the Temple at Jerusalem. Wâckidi, p. 299.

:

§ The women, it is said. only repeated the words of the pledge taken by the twelve at the first Acaba :- -Mahomet never took a woman by the hand on such an occasion; but they used to come forward, and then Mahomet would say, "Go : for you have pledged yourselves." Hishâmi, p. 157.

Nackib, or "Leader," is the term, which was ever after honourably retained by the twelve. Four of them, Abul Haytham, Asád, Râfi ibn Mâlik, and Obâda ibn Sâmit, were also of the number who met Mahomet here on the two previous pilgrimages. Only three were of the Aws tribes, the rest Khazrajites. Several of them, as well as many amongst the seventy, are mentioned as able to write Arabic; and as being Kâmil, i.e, expert in that art, in archery and in swimming. Wâckidi, p. 285.

According to Hishâmi, Mahomet desired the seventy themselves to choose their Leaders. Wâckidi, on the contrary, not only says that Mahomet chose them, but that he added, “Let no one among you be vexed because another than he is chosen ; for it is Gabriel that chooseth." p. 42. Hishâmi quotes poetry by Kaab (who was himself present on the occasion,) in which the names of the twelve are enumerated; and it is probably genuine.

straggler seeking for his company, was heard near at hand; and the excited fancy or apprehensions of the party, conjured up a Meccan, if not an infernal, spy. Mahomet gave the command, and all hurried back to their halting places.

So large a gathering could not be held close by Minâ, without rumours reaching the Coreish enough to rouse their suspicion. It was notorious that great numbers at Medîna had embraced the doctrines of Mahomet. The clandestine meeting must have been on his behalf, and therefore an unwarrantable interference with the domestic affairs of Mecca. It was virtually a hostile movement. Accordingly next morning their chief men repaired to the encampment of the Medîna pilgrims,† stated their suspicions, and complained of such conduct at the hand of a tribe, with whom, of all others in Arabia, they declared it would grieve them most to be at war. The converts glanced at each other, and held their peace. The rest, ignorant of their

*Both Wâckidi and Hishâmi make the voice to have been that of a Devil or demon. "And when the ceremony was ended, the Devil called out with a loud voiceYe people of Mecca! Have ye no concern for Mahomet and his renegades? They have counselled war against you." Wâckidi, p. 42. So Hishâmi :-When we had pledged ourselves to the Prophet, Satan called out with such a piercing cry as I never heard before,-Oh ye that are encamped round about! Have ye no care for MUDZAMMAM (the "blamed,"- -a nickname for Mahomet,) and the renegades that are with him? They have resolved upon war with you. Then said Mahomet ;-" This is the demon of Acaba : this is the Son of the Devil. Hearest thou, enemy of God? Verily I will ease myself of thee!'" p. 151. The word used is Azabb.

So at Ohad, the party that cried "Mahomet is fallen," is called "the Demon of Acaba, that is to say the Devil;” Azabb al Acaba yáni al Sheit in. Hishâmi, p. 258. We shall meet the Devil (who is easily conjured up by tradition,) again at the council of the Coreish to put Mahomet to death, and it will be remembered that he appeared in order to oppose Mahomet at the placing of the corner stone when the Caaba was re-built.

Weil has mistaken the word for Izb or Azab, "a Dwarf." Mohammad, p. 75. Both Wâckidi and Hishâmi add that Abbâs son of Obâda said to Mahomet: "If thou wishest it, we shall now fall upon the people assembled at Minâ with the sword." And no one had a sword that day but he. And Mahomet replied, "I have not received any command to do thus: depart to your homes." But the circumstance is most improbable. We do not believe that any command to fight was given, till long after the emigration to Mecca. Sprenger (p. 207) appears to us at fault here. Hishâmi (p. 157) and Tabari (p. 181) speak of the command to fight, but Wâckidi has nothing of it, and Tabari elsewhere (p. 190) says that the emigration to Medîna preceded the command to fight. Indeed armed opposition was not dreamt of till long after. Mahomet and his followers were too glad to escape peaceably.

† Literally the Sheb," glen, or defile, in which they were encamped.

Hishâmi relates a story told by Káb, one of the covenanters, that while this inquisition was going on, in order to divert attention, he pointed to a pair of new shoes which one of the Meccan Chiefs had on, and said to Abu Jâbir, one of his own party:-"Why could'st not thou, our Chief, wear a pair of new shoes like this Coreishite