The Books of the Old Testament, including the Apocrypha, in the Revised Version.
The Histories of Israel; Ewald, Kuenen, Wellhausen, Stade.
Robertson Smith"s _The Old Testament in the Jewish Church_, and articles in the _Encyclopaedia Britannica_.
Smend"s _Alttestamentliche Religionsgeschichte_.
Stade, _Biblische Theologie des Alten Testaments_, 1905.
For a criticism of the critical historians the reader may consult _The Early Religion of Israel_, by Prof. James Robertson.
Prof. Valeton, _Die Israeliten_, in De la Saussaye.
Schurer, _History of the Jewish People in the Time of Christ_, 1885-90.
Kantzsch, "Religion of Israel," in _Dictionary of the Bible_, vol. v.
E. J. Foakes-Jackson, _The Biblical History of the Hebrews_, Second Edition.
CHAPTER XIII ISLAM
In chronological order Islam stands last of all the great religions; it appeared six centuries after Christianity, and Christian ideas enter into it. It is, however, so essentially Semitic that it can only be understood aright if studied in connection with the group now occupying our attention. In Islam Semitic religion opens its arms to embrace mankind, and accomplishes, in a fashion, the destiny to which Judaism was invited, but which Judaism failed to realise till it was transformed in Christianity. In Islam Semitic religion is not transformed, but enters in its own stern and uncompromising character into the position of a universal faith.
This religion sprang up and entered on its career of conquest with startling suddenness and even, some scholars hold, without any natural preparation for its coming in the country of its birth. The Arabs called the period before Islam the "time of ignorance"; in that period they considered their race had no history; the new religion, when it arose, had made a clean sweep of all that had gone before, and had caused a new world to begin. The labours of Arabic scholars have, however, done something to dispel the mists which hung over early Arabia, and it is possible both to give a much more satisfactory sketch than formerly of the earlier religion of the Arabs, and to discern to some extent the processes which had unconsciously been preparing for the advent of a higher and stronger faith.
Arabia before Mahomet.--The Arabs of the central peninsula in the times before Mahomet were not a nation but a set of tribes--mostly nomadic, but some of them settled in cities, who, while united by language, custom, and traditions, had no central government or organisation. The desert which they inhabited, as it admitted no cultivation, kept human life uniform and unprogressive; external influences penetrated slowly into this corner of the world, and society was still arranged as it had been for thousands of years. The strongest tie was that of blood. A man"s fellow-tribesmen were bound to avenge his murder; and so one slaughter led to another, and from generation to generation the land was filled with a perpetual series of blood-feuds. Twice a year, however, a cessation of these feuds took place; a month came round in which there was a universal truce.
Men who were enemies then made the same pilgrimage to a distant shrine; at such a time trade caravans could set out and travel in safety; and the great markets or festivals then took place, which, while based at first on religious ideas, had in most part ceased to have any religious character. Some of these markets were, at the time of Mahomet, national occasions: men of every tribe met and came to know each other there; the poetry which had been composed during the preceding months was publicly recited, so that the rise of a new poet was known to all Arabia; the news of all the tribes circulated, and foreign ideas and doctrines were also to be heard. In proportion as the face of nature was hard and forbidding, social life was bright and gay; wine, women, wit, and war provided the themes of poets and the ordinary aims of life.
The Old Religion.--It has generally been said that the Arabs before Islam were irreligious. They themselves contrasted the sternness of the new period with the gaiety of the old one. The truth is, as Wellhausen has admirably shown,[1] that the working religion of the country had become before the period of Islam entirely effete. Arab religion was based on the ideas and usages which have been described in chap. x. of this book; it is mainly from Arabia, indeed, that the original character of Semitic religion is known to us. Each tribe had its G.o.d, whom it regarded as a magnified master or ruler, and with whom it held communion by sacrifice, the blood being brought in contact with the G.o.d and the victim devoured by the tribesmen. The G.o.d is represented sometimes by a tree, generally by a stone; a piece of fertile land belongs to him, within which the plants and animals are sacred; the religious meeting can be held in no other spot. Hence the Arabs are said to be stone worshippers; but the phrase is an awkward one: what they worshipped was not the stone but a G.o.d connected with it. And the early G.o.ds of Arabia are a motley company; it is only in their relations to their worshippers and in the order of the worship paid them that they have some uniformity. The greatest and oldest deity of the Arabs is Allat or Alilat, "the Lady." Like the female deity found in all primitive Semitic religions, she is a stately and commanding lady. She is not the wife of a G.o.d, nor are unseemly ideas connected with her. She belongs to the early world in which motherhood was synonymous with rule, since the family had no male head; she has a character but no history: mythology has not gathered round her. Arabia has also certain nature-G.o.ds. The stellar deities are mostly female; there is a male sun-G.o.d Dusares. Heaven is worshipped by some, not the blue but the rainy heaven, which is a source of blessings. There are no G.o.ds belonging to the region under the earth. The serpent is the only animal that receives worship.
[Footnote 1: _Reste Arabischen Heidenthums_, p. 188.]
But the G.o.ds of Arabia belong mostly to another cla.s.s than that of nature-G.o.ds; or at least if they ever were connected with nature, they have parted with such a.s.sociations. They are uncouth figures, with vague legends and miscellaneous attributes. One set of them is said to have been worshipped by the contemporaries of Noah; they are big men, and it is their property to drink milk. Hubal was the chief G.o.d of Mecca. It was his property to bring rain. Vadd was a great man, with two garments, and a sword and spear, bow and quiver.
Jaghuth, "the Helper," was a portable G.o.d, not a stone probably, since he was carried into battle by his tribe, as the ark was by the Israelites. Another G.o.d is called "the Burner," no doubt from the sacrifices offered to him. Each tribe has its G.o.d or set of G.o.ds, and certain sacred objects connected with its G.o.ds. One G.o.d is found by those who kiss or rub a certain black stone, another in connection with a white stone, another with a tree. And of many of them there are images; the stone has some work done on it, or there is a wooden block roughly hewn. The "Caaba" is originally a black stone which is kissed or rubbed at Mecca. The name was given, however, to the cube-shaped building, in one of the walls of which the black stone had been fixed. In this building there stood in old days images of Abraham and Ishmael, each with divining arrows in his hand. Of such idols a large number existed in Mahomet"s time, and were destroyed by him. In some cases the image had a house, and a person was needed to guard it; this functionary also kept some simple apparatus for casting lots or otherwise obtaining counsel from the deity, and oaths and vows were made before him, to which the deity became a witness.
To these beliefs of early Arabia must be added a lively belief in jinns, spirits who are not G.o.ds, since the G.o.ds are above the earth, but the jinn is compelled to haunt some part of the earth"s surface.
The jinns can a.s.sume any form they choose, and are often met with in the shape of serpents. Wellhausen surmises that the seraphs of the Jews are to be traced to some such origin. They infest desert places, and are nocturnal in their habits. What they do is often not observed till afterwards. They spy upon the G.o.ds, and may bring information from above to men whom they haunt or with whom they are in league. Of the magic of Arabia, the signs and omens drawn from birds, from dreams, and other occurrences, it is not necessary to speak; and we need only say, in concluding this rough sketch of the ideas of the early Arabs, that the belief in a life beyond was very faint; they set out food for the dead, whom they professed to think of as still existing, but the belief, if they entertained it, was perfunctory and had no influence.
Confusion of Worship.--At the period of Islam the worship of Arabia had fallen into great confusion. The G.o.ds were stationary, but the tribes wandered; and the consequence was that the wandering tribe left its shrine behind it to be cared for by its successors in that piece of country, and itself also, when it gained a new seat, succeeded to the guardianship of a new G.o.d. Thus, on the one hand, the worship of each shrine was constantly gathering new a.s.sociations, as each tribe which had been there left behind it some new legend or practice; and on the other hand, pilgrimage became universal, since each tribe had to pay periodical visits to its G.o.ds whom it had left behind. At Mecca we read of hundreds of idols; a hundred tribes have left there something of their own. Thus Mecca became a sacred place for tribes far and near, and rose into national importance; and the same was the case to a less degree in other places also. But as this process went on, it inevitably led to the weakening of religion. The tie of blood, which was felt always, was a far stronger thing than the tie of a common worship for which the tribe had to go to another part of the country, and to come in contact with a mult.i.tude of other cults. Worship therefore became more and more a superst.i.tion: a thing, that is to say, whose real sacredness was in the past, and which was only kept up from pious habit; it did not supply the inspiration of ordinary life nor guide the more active minds among the people.
We have not yet spoken of Allah, who is understood to be the G.o.d _par excellence_ of Arabia. But for this there is a good reason. Allah is not, like the other beings we have spoken of, a historical G.o.d, with a legend, a shrine, a tribe all to himself. He is not a historical personage, but an idea consolidated, no doubt at an early period, into a G.o.d. Wellhausen traces the rise of Allah for us in a most interesting way. The name, he shows, is not a proper name that belonged to one particular figure in the pantheon of Arabia; it is the t.i.tle which the Arab conferred on his G.o.d, whatever the proper name of that being might be. Whatever G.o.d he worshipped, he called him Allah, Lord; and thus every Arabic G.o.d was Allah, as every head of a household has the name of "father" and every monarch that of "king." And as every tribal G.o.d was Allah, the thought arose, no doubt in very early times, of one G.o.d who was common to the tribes.
Language paved the way for thought; while the tribal G.o.ds were still believed in and adored, this figure rose above them--a being who has no special worship of his own, who does not ask for it nor need it, but who yet fills, as none of the lesser beings does, the character of deity. Allah was the G.o.d of all the tribes; and as his figure grew in the mind of the country, it was inevitable that the worship of the historical G.o.ds should still further lose its importance, till only the women and children really cared for it. A monotheism of a grave and earnest kind thus made its way beside the old belief in many G.o.ds. Mahomet found that his fellow-countrymen did not really believe in the minor G.o.ds; when they were in danger or in urgent need of any blessing, it was to Allah that they called. The fall of the idols, when it came about, took place very easily; they were no longer needed. The Arabs had come to believe in a G.o.d who dwelt in heaven and was the creator of the world, who ordained man"s life with an irreversible decree, by whom the bitter and the sweet, both the hitting of the mark and the missing it, were alike fixed. The moral character of Allah was not markedly in advance of that of his people.
What a man gains by robbery he calls the gift of Allah, while what is gained by industry is called by another name. Yet Allah is also felt by some to keep them back from robbery; he powerfully upholds the moral standards which have been reached. He is the defender of strangers, the avenger of treason. His moral influence is negative, however, rather than positive. He does not inspire with ideals of goodness; but he holds back from evil. He is not a being who is ever likely to enter, like the G.o.d of the Jews, into intimate and affectionate relations with men; he is too abstract and has too little history to be capable of such unbending; his religion, when it comes to be fully formed, will be one of puritans and fanatics rather than of the meek and lowly. He is the one great instance of a G.o.d without any natural basis who has come to exercise rule. He is a G.o.d of whom reason can thoroughly approve--no absurd legends cling to him; he is from the first great, mighty, and moral; and he rules the world in righteousness by inflexible standards. This religion is coming to the surface even in the "time of ignorance."
Judaism and Christianity in Arabia.--The question has been much discussed whether the new religion of Arabia was due to contact with Judaism or with Christianity. Both of these faiths were known in Arabia before the time of the Prophet. There was a large Jewish population at Medina, and synagogues existed in many other places; and there were Christians in Arabia, though their Christianity was that only of small sects and of lonely ascetics, and had failed to convert the country as a whole. To the Arabs the Jews were "the people of the Book," the book in the traditions of which they also had some share. Ignorant themselves for the most part of the arts of reading and writing, and divided among a mult.i.tude of petty worships which they were ceasing to respect, they looked up with envy to those whose faith had been fixed for so many ages in a literary standard.
But while the Jews were respected in Arabia, they were far from popular. The qualities which have drawn down on them the bitter hatred of modern peoples among whom they dwell, acted there in the same way; their pride and exclusiveness, their keenness in business, their profession as money-lenders, made them detested in Arabia as in modern Germany. On the other hand, the ascetic view of life which the Christians represented had attractions even for some of the higher minds among the Arabs. A set of men called "Hanyfs" were well known in Mahomet"s time, who were seeking for a better religion than the Arab worships afforded, and a better life than that of eternal feud.
The meaning of the name is controverted; those to whom it was applied had not attached themselves to Judaism nor to Christianity; they were people in earnest about religion who had not reached any definite position. Even where, as with Mahomet himself, the facts of Judaism and of Christianity were most inaccurately known, the view of G.o.d held in these religions and the moral standard they set up could not fail to exercise much influence. If in Arab thought itself a G.o.d like Allah was rising to definite personal character and to a position of great superiority over the old G.o.ds, then the inner movement was in the same direction as the influence of older religions from without, and the time was ripe for a new faith. It was not to be expected that a people like the Arabs should accept a religion which had its origin in another country, or which threatened like Christianity to bring to an end the old tribal system; a new growth from within was needed, and this was ready to appear.
The beginnings of most religions are wrapt in obscurity; but the rise of Islam is known to us with perfect certainty and in considerable detail. The only difficulties in the way of understanding it are of a psychological nature; we have to account for the foundation of a religion which spread with lightning speed over many lands, and which still continues to spread, by one whose character was in some respects far from n.o.ble, and who was capable of stooping to compromise and to the darkest treachery in order to gain his ends.
How a religion fitted for many races and many generations of men could be founded by a barbarian and by the aid of barbarous means--that is the problem of this religion. The materials for solving it lie open before us. The Koran is undoubtedly the authentic work of Mahomet himself: the suras or chapters are arranged in a wrong order, and if they are read as they stand do not tell any intelligible story; but when placed, as has now been done by scholars,[2] in the true historical order, they show the history of Mahomet"s mind with great clearness. After the Koran came the traditions. From the immense volume of these the industry of the scholars of Islam as well as others has succeeded in sifting out what is most to be relied on. In no other case is the separation of the mythical from the historical element in the early traditions so easily made, and the religion comes into view in the full light of day.
[Footnote 2: S. Lane-Poole, _The Speeches of Mohammad_, 1882; the most important parts of the Koran chronologically arranged with a very useful introduction.]
Mahomet. Early Life.--Mahomet was born about 570 A.D., of a family belonging to the Mecca branch of the Coreish, a powerful tribe, who carried on a large caravan trade with Syria, and who were the guardians of the sanctuary which was the central point of Arabian religion. He entered therefore from his birth into the centre of the faith of his country. He was early left an orphan, and was brought up by relatives, who were kind to him but who were very poor. He had to make his living at an early age by herding sheep, an occupation which conduced in his case, as it has done in others, to contemplation and thought. In early manhood he entered the service of Khadija, a rich widow; and he made journeys in her affairs to Syria and Palestine, where he may have seen places famous in Jewish history and may also have come in contact with Christianity. At the age of twenty-five he married Khadija, who was fifteen years older than himself; the marriage was a happy one, and there were several children. He is described as a man of middle height, with a fair skin, a pleasant countenance, and pleasing manners; and he had proved his ability in business. Some years after his marriage he began to think deeply about religious subjects. He came into connection apparently with some of those Hanyfs or penitents, mentioned above, who, without being formed into a sect, were at one in seeking for a more satisfactory religious position. The religion to which they were feeling their way was a monotheism, a service of the one G.o.d of Abraham, but not that of Judaism with its exaltation of the Jewish race, nor that of Christianity, in which G.o.d had a Son for his companion. Submission to the one G.o.d was to them the essence of religion. "Islam" means submission, and the "Moslem" is the person who thus submits himself to the one sole G.o.d, whether he be Jew or Christian or neither. The Hanyfs also held the belief of the Christians in a coming judgment; and the effect of their beliefs on their lives was that they practised austerities and often retired from the world.
His Religious Impressions.--Mahomet at this part of his life began also to withdraw himself, and to go apart to lonely spots for meditation. What he meditated we see from his sayings and doings afterwards. The contrast between the pure religion of Allah, as held by the Hanyfs, and the popular religion of Mecca with which his birth connected him, with its trade a.s.sociations, its idols, its unintelligible rites, was certainly a tremendous one; and if a judgment was impending over all but the believers in Allah, it was a terrible prospect. For many years, however, Mahomet was simply a Hanyf. He was one who had surrendered himself, with a tender and impressionable soul, to the divine will and guidance, and was filled with the sense of Allah"s presence and power, and of his own accountability to him in the great and tremendous realities of life.
In addition to this, however, we have to mention a circ.u.mstance which is generally thought to have had a determining influence in Mahomet"s production of Islam. He had a peculiar temperament; mental excitement led in him to inner catastrophes which, whether they are cla.s.sed under epilepsy or hysteria, caused him to see visions and to believe that certain words had been addressed to him by heavenly visitants.
The new religious movement in Arabia had secured an adherent in whom its teachings would be felt with tremendous intensity, and would possibly break forth with irresistible force.
The Revelations.--Mahomet was forty years of age when the thoughts which had long been working within him burst into open expression.
This took place by means of a vision. An angel appeared to him as he slept on Mount Hira on one of his nightly wanderings, and held a scroll before him which he bade him read. He had not learned to read, but the angel insisted, and so he read; and what he read was the earliest revealed piece of the Koran (sura 96):--
Read,[3] in the name of thy Lord who created, created man from a drop. Read, for thy Lord is the Most High, who hath taught by the pen, hath taught to man what he knew not. Nay, truly man walketh in delusion when he deemeth that he sufficeth for himself; to thy Lord they must all return.
All men, _i.e._, however they may think, as the Arabs were given to think, that they need no help but that of their own right arm, must come before Allah"s judgment and render an account to him: this is the doctrine by which Mahomet first appealed to his fellow-countrymen. It is a revelation. Allah teaches it by sending down a copy of what is written in the Book in heaven, the "mother of the Book" from which all revelations, Jewish, Christian, or Mahomet"s own, are alike derived. Mahomet has thus begun to prophesy. The first outburst of revelation threw him into great agitation; he thought he was possessed by a jinn; and it tended to his further distress that an interval of two or three years elapsed before another vision took place. Then the vision came again. "Rise up and warn!" it said to him; "and thy Lord magnify, and thy garments purify, and abomination shun, and grant not favours to gain increase; and wait for thy Lord."
The revelations now began to come in rapid succession, and Mahomet now believed in his own inspiration. In this conviction he never wavered afterwards; and there can be no doubt that the earlier revelations were felt by him as if they came from without and were dictated by a power he could not resist. His fellow-countrymen naturally took another view; like other prophets, Mahomet was said to be mad and to be possessed by a spirit; and these accusations stung him, because he himself had at first apprehended something of the kind. The later pieces were of a different character; he had the power afterwards of producing a revelation to suit any situation which arose; but the contents of the earlier ones were not unworthy of being revelations, and such he felt them to be.
[Footnote 3: Or, Preach!--loud reading or repet.i.tion being the mode of claiming attention for the divine word.]
His Preaching.--He preached the new truth at first to those with whom he was intimate. It was not new but old; it was the religion of Abraham that he preached, that of the Book of which both Jews and Christians had counterparts; he did not think of founding a new religion. He called his own household and his relatives to submit themselves to Allah, the supreme Lord and the righteous Judge, before whose judgment they must soon stand. They were to put away heathen vices and to practise the duty of regular prayer, of giving alms without hoping for any advantage from it, and of temperance. After a time he is encouraged by new suras to preach publicly, and does so.
The Meccans, however, do not listen to him. The prophet"s preaching acquires by this opposition a sternness it did not possess at first, and he proceeds to attack the popular worship in a way fitted to stir up against him the bitterest hostility. The Meccans hear from him that the religion to which all Arabia flocks together, and without which they would do little trade, is not only a vanity but a thing abhorrent to Allah, and undoubtedly drawing down d.a.m.nation on all who partake in it; and that their forefathers are unquestionably in h.e.l.l.
Such preaching could not be tolerated; Mahomet"s friends are appealed to to stop his mouth, but in vain, and his fellow-tribesmen, though they do not believe in him, yet protect him, as the laws of kindred require.
Persecution.--Mahomet suffers as other prophets have done; he is ridiculed, misjudged, threatened. On the other hand he has his consolations; when depressed he receives encouraging messages from above. His enemies will perish; his cause will succeed; the day will come when men will flock to his doctrine in crowds. Persecution, however, is not without effect on him: on one occasion he attempted to compromise matters with idolatry; in a sura recited at the Caaba he allowed himself to use certain complimentary expressions about the three daughters of Allah, in whom the Meccans put their trust. The Meccans were much pleased with this, but Mahomet had to suffer the reproaches of the angel Gabriel after he went home, and the concession was erelong withdrawn. If, as appears likely, the compromise had been deliberately planned, a strange light is thrown on the nature of the revelations at a time not long after they had begun to flow. But there is no approach to compromise after this. The position of the prophet naturally grew worse after this display of weakness, and the persecution of the townsmen more embittered; for two years Mahomet and his followers were rigorously cut off from intercourse with their fellow-citizens. On the other hand the prophet"s tone became harder and more sombre as he saw that no turning back was possible. Never were the terrors of h.e.l.l preached with more intensity; it makes one"s blood run cold to read the denunciations of the Mecca unbelievers, men personally known to the prophet, and to hear him forecast the words with which they will be bidden to take their place for ever in the fire. Personal irritation gives edge to the denunciations of fanaticism. Examples are sought in Jewish history of those who rejected prophets, Moses or Noah, and suffered a prompt and terrible judgment for so doing. The Meccans were little moved by such threats; they had no real belief in a future life, and scoffed at the idea of a resurrection of the body; and for this scepticism also parallels are found by the prophet in history, which show what fate the doubters may expect.
From reading the Koran we should judge Mahomet to have been a disagreeable fanatic; but he also possessed very different qualities.
Those who knew him best were most devoted to him. His followers adhered to him with a faith which was proof against all persecutions; we find him even ordaining that slaves who are converts may dissemble their connection with him in order to avoid the cruel treatment it drew down on them. Such attachment could only have been inspired by a n.o.ble nature; his followers felt him to be indeed a teacher sent by Allah, and were enthusiastically convinced of the truth of his doctrine.
Trials. He decides to leave Mecca.--In spite of this his position was a precarious and trying one. His wife Khadija, to whom he had been most faithful, died; so did his most powerful protector. The cause, moreover, was not advancing at Mecca, and was not likely to do so; and Mahomet began to consider the propriety of transferring it to new ground. The first attempt to do so was not successful; at Taif, where he asked to be received and to be allowed to preach, he was rudely repulsed, so that he came back to Mecca in deep dejection. The new opening which he sought was, however, about to present itself in another quarter. Among the visitors to one of the feasts he met a company of pilgrims from Medina, who both addressed him with respect and showed that they understood his doctrines. Medina was well acquainted with Jewish ideas, and presented a more favourable soil for the prophet to work on; it is even suggested that the Arabs of Medina, having heard of the Jewish expectation of a Messiah, considered that it would be an advantage for them if the Messiah should be of their own race, and that Mahomet might possibly be He.
The transference of the cause to Medina was, however, brought about with great deliberation. Those who wished Mahomet to come preached his doctrine at Medina for a year, and with encouraging success.
Pledges were given and repeated by his friends there, that they would have no G.o.d but Allah, that they would withhold their hands from what was not their own, that they would flee fornication, that they would not kill new-born infants, that they would shun slander, and that they would obey G.o.d"s messenger as far as was reasonable:--these are the practical reforms which Islam at this time demanded. The result of these proceedings was that Mahomet advised his followers to go to Medina. He himself waited till nearly all had gone, and did not set out till a plot had been laid by his enemies the Coreish to a.s.sa.s.sinate him. The Hegira or flight took place on 16th June 622 A.D. The flight, not the birth of the prophet, forms the era of Mohammedan chronology, since it was from the moment of the flight that Islam entered on its victorious career.
Mahomet at Medina.--From this point onwards the prophet is seen in a different position and a different character. At Mecca he is a persecuted, struggling, and unsuccessful preacher, but at Medina he rapidly becomes the most powerful person in the commonwealth. He organises the service of religion, but he also gives new life to the community in other ways, terminating its feuds, uniting all its forces in the service of Allah, and by his decisions in the cases which are brought to him laying the foundation of a new jurisprudence. A pure theocracy was set up at Medina, and he as the prophet was its sole organ and administrator. In this capacity he displayed consummate ability. Alike in religious and in civil matters he showed the most perfect comprehension of his countrymen. He resorted freely to compromise in order to make his religion and policy suitable to the ma.s.ses of his people and to secure their adhesion. In this way he soon secured for himself an absolute authority.
The new religion thus became the cement by which a strong commonwealth was formed out of elements formerly at variance.
Mahomet"s first care on reaching Medina was to organise the service of the faith. A place was built where the congregation could meet for prayer and exhortation; the prophet"s house beside it, or rather the apartments of his wives, for he now had two, and was soon to have more. The mosque, which all over the world is the local habitation of Islam, may have been derived from the synagogue or the Christian church. The service which takes place in it is not a sacrifice, but consists of intellectual exercises which nourish in the hearers the spirit of the religion. In the Mosque of Medina Mahomet taught his converts the practices and duties which were required of them. He taught this with great precision, and himself set an example how each exercise was to be done; so that, as Wellhausen says, the mosque became the exercise ground where the people were drilled in the requirements of the new faith. "There the Moslems acquired the _esprit de corps_ and the rigid discipline which distinguish their armies."
New Religious Union.--A new bond of union thus took the place of the old tie of blood, which had been by far the strongest in Arabia.
Every Moslem regarded every other Moslem as his brother, even though belonging to a different tribe. The claims of religion came to supersede all others; all natural tastes, all family affections, were taught to yield to them. Within a few years of his coming to Medina Mahomet had forbidden the use of wine and the pursuit of art, and had imposed on all women who adhered to him the use of the veil. In every way the community was taught to regard itself as separated from the former life of the country and from all who did not share the new faith. It was represented as the duty of believers to fight against all unbelievers: in this way the universal prevalence of the religion was to be brought about. The courage of the faithful was stimulated by the promise of rich booty and by the a.s.surance that those who fell in battle would go straight to the joys of Paradise; and the wars they waged acquired in consequence a relentless character which was new in Arabia. They were allowed to fight in the sacred month, in which ancient custom ordained a universal truce. They fought with a gloomy determination, and used their victories with a relentless cruelty, which excited the consternation and horror of all witnesses.
They did not scruple, as other Arabs did, to fight against their kinsmen. "Islam has rent all bonds asunder, Islam has blotted out all treaties," they said, when reproached with their disregard of old understandings. The prophet himself was foremost in this unrelenting policy. Captives taken in battle were slaughtered; a whole tribe was ma.s.sacred which had joined the enemy, and had surrendered after a siege in the hope of merciful treatment.
Breach with Judaism and Christianity.--As Mahomet thus freed himself, in spreading the faith of "the most merciful G.o.d," from all considerations of mercy and of honour, he also shook off, as his position grew strong, relations which might have proved embarra.s.sing with other religions. In his earlier teaching he speaks of his own religion as being substantially the same as Judaism and Christianity.
All three have "the Book"; the Koran is a continuation and supplement of the Jewish and Christian revelations, and he is only the last figure in the great line of prophets who had appeared in these religions. Like other founders, he did not at first intend to found a new religion, but only to bring to light again and restore to authority the original truths of these faiths, which had become obscured. His att.i.tude at first, therefore, was friendly to both Jews and Christians, and his friendly feelings for the former were likely to be strengthened by the circ.u.mstances of his coming to Medina. Not long after his arrival, however, his att.i.tude towards the Jews was changed. His followers had at first prayed with their faces turned in the direction of Jerusalem; but the prophet ordained that this should be altered, and that they should pray with their faces turned not towards Jerusalem but towards Mecca. This setting of a new "kiblah"
as it is called, declared that Islam was a different religion from Judaism, and had an Arab not a Jewish centre. The hostility to the Jews, of which this was a symptom, grew more intense; quarrels were sought with them which ended in the utter annihilation of the Jewish power at Medina. From Christianity also Mahomet was careful to distinguish his religion. The Christians of Arabia were less tenacious of their faith than were the Jews, and easily accepted Islam, so that the hostility was not in this case so intense. The doctrines of the Trinity and of the Incarnation were of course denounced as intolerable blasphemies against the sole deity of Allah.