The History of the Decline and Fall of the Roman Empire. Эдвард Гиббон

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СКАЧАТЬ was decided by his interest, yet he seldom trampled on a prostrate enemy; and he seems to promise that, on the payment of a tribute, the least guilty of his unbelieving subjects might be indulged in their worship, or at least in their imperfect faith. In the first months of his reign, he practised the lessons of holy warfare, and displayed his white banner before the gates of Medina; the martial apostle fought in person at nine battles or sieges; ^{Ref. 140} and fifty enterprises of war were achieved in ten years by himself or his lieutenants. The Arab continued to unite the professions of a merchant and a robber; and his petty excursions, for the defence or the attack of a caravan, insensibly prepared his troops for the conquest of Arabia. The distribution of the spoil was regulated by a divine law; ^{Ref. 141} the whole was faithfully collected in one common mass; a fifth of the gold and silver, the prisoners and cattle, the moveables and immoveables, was reserved by the prophet for pious and charitable uses; the remainder was shared in adequate portions by the soldiers who had obtained the victory or guarded the camp; the rewards of the slain devolved to their widows and orphans; and the increase of cavalry was encouraged by the allotment of a double share to the horse and to the man. From all sides the roving Arabs were allured to the standard of religion and plunder; the apostle sanctified the licence of embracing the female captives as their wives or concubines; and the enjoyment of wealth and beauty was a feeble type of the joys of paradise prepared for the valiant martyrs of the faith. “The sword,” says Mahomet, “is the key of heaven and of hell: a drop of blood shed in the cause of God, a night spent in arms, is of more avail than two months of fasting or prayer: whosoever falls in battle, his sins are forgiven; at the day of judgment his wounds shall be resplendent as vermillion, and odoriferous as musk; and the loss of his limbs shall be supplied by the wings of angels and cherubim.” The intrepid souls of the Arabs were fired with enthusiasm; the picture of the invisible world was strongly painted on their imagination; and the death which they had always despised became an object of hope and desire. The Koran inculcates, in the most absolute sense, the tenets of fate and predestination, which would extinguish both industry and virtue, if the actions of man were governed by his speculative belief. Yet their influence in every age has exalted the courage of the Saracens and Turks. The first companions of Mahomet advanced to battle with a fearless confidence; there is no danger where there is no chance: they were ordained to perish in their beds; or they were safe and invulnerable amidst the darts of the enemy. ^{Ref. 142}

      Perhaps the Koreish would have been content with the flight of Mahomet, had they not been provoked and alarmed by the vengeance of an enemy who could intercept their Syrian trade as it passed and repassed through the territory of Medina. Abu Sophian himself, with only thirty or forty followers, conducted a wealthy caravan of a thousand camels; the fortune or dexterity of his march escaped the vigilance of Mahomet; but the chief of the Koreish was informed that the holy robbers were placed in ambush to await his return. He despatched a messenger to his brethren of Mecca and they were roused by the fear of losing their merchandise and their provisions, unless they hastened to his relief with the military force of the city. The sacred band of Mahomet was formed of three hundred and thirteen Moslems, of whom seventy-seven were fugitives, and the rest auxiliaries; they mounted by turns a train of seventy camels (the camels of Yathreb were formidable in war); but such was the poverty of his first disciples that only two could appear on horseback in the field. ^{Ref. 143} In the fertile and famous vale of Beder, ^{Ref. 144} three stations from Medina, he was informed by his scouts of the caravan that approached on one side; of the Koreish, one hundred horse, eight hundred and fifty foot, who advanced on the other. After a short debate, he sacrificed the prospect of wealth to the pursuit of glory and revenge; and a slight intrenchment was formed to cover his troops, and a stream of fresh water that glided through the valley. “O God,” he exclaimed as the numbers of the Koreish descended from the hills, “O God, if these are destroyed, by whom wilt thou be worshipped on the earth? — Courage, my children; close your ranks; discharge your arrows, and the day is your own.” At these words he placed himself, with Abubeker, on a throne or pulpit, ^{Ref. 145} and instantly demanded the succour of Gabriel and three thousand angels. His eye was fixed on the field of battle; the Musulmans fainted and were pressed; in that decisive moment the prophet started from his throne, mounted his horse, and cast a handful of sand into the air: “Let their faces be covered with confusion.” Both armies heard the thunder of his voice; their fancy beheld the angelic warriors; ^{Ref. 146} the Koreish trembled and fled; seventy of the bravest were slain; and seventy captives adorned the first victory of the faithful. The dead bodies of the Koreish were despoiled and insulted; two of the most obnoxious prisoners were punished with death; and the ransom of the others, four thousand drachms of silver, compensated in some degree the escape of the caravan. But it was in vain that the camels of Abu Sophian explored a new road through the desert and along the Euphrates; they were overtaken by the diligence of the Musulmans; and wealthy must have been the prize, if twenty thousand drachms could be set apart for the fifth of the apostle. The resentment of the public and private loss stimulated Abu Sophian to collect a body of three thousand men, seven hundred of whom were armed with cuirasses, and two hundred were mounted on horseback; three thousand camels attended his march; and his wife Henda, with fifteen matrons of Mecca, incessantly sounded their timbrels to animate the troops, and to magnify the greatness of Hobal, the most popular deity of the Caaba. The standard of God and Mahomet was upheld by nine hundred and fifty believers; the disproportion of numbers was not more alarming than in the field of Beder; and their presumption of victory prevailed against the divine and human sense of the apostle. The second battle was fought on Mount Ohud, six miles to the north of Medina; ^{Ref. 147} the Koreish advanced in the form of a crescent; and the right wing of cavalry was led by Caled, the fiercest and most successful of the Arabian warriors. The troops of Mahomet were skilfully posted on the declivity of the hill; and their rear was guarded by a detachment of fifty archers. The weight of their charge impelled and broke the centre of the idolaters; but in the pursuit they lost the advantage of their ground; the archers deserted their station; the Musulmans were tempted by the spoil, disobeyed their general, and disordered their ranks. The intrepid Caled, wheeling his cavalry on their flank and rear, exclaimed with a loud voice, that Mahomet was slain. He was indeed wounded in the face with a javelin; two of his teeth were shattered with a stone; yet, in the midst of tumult and dismay, he reproached the infidels with the murder of a prophet; and blessed the friendly hand that staunched his blood and conveyed him to a place of safety. Seventy martyrs died for the sins of the people; they fell, said the apostle, in pairs, each brother embracing his lifeless companion; ^{Ref. 148} their bodies were mangled by the inhuman females of Mecca; and the wife of Abu Sophian tasted the entrails of Hamza, the uncle of Mahomet. They might applaud their superstition and satiate their fury; but the Musulmans soon rallied in the field, and the Koreish wanted strength or courage to undertake the siege of Medina. It was attacked the ensuing year by an army of ten thousand enemies; and this third expedition is variously named from the nations, which marched under the banner of Abu Sophian, from the ditch which was drawn before the city, and a camp of three thousand Musulmans. The prudence of Mahomet declined a general engagement; the valour of Ali was signalised in single combat; and the war was protracted twenty days, till the final separation of the confederates. A tempest of wind, rain, and hail overturned their tents; their private quarrels were fomented by an insidious adversary; and the Koreish, deserted by their allies, no longer hoped to subvert the throne, or to check the conquests, of their invincible exile. ^{Ref. 149}

      The choice of Jerusalem for the first kebla of prayer discovers the early propensity of Mahomet in favour of the Jews; and happy would it have been for their temporal interest, had they recognised, in the Arabian prophet, the hope of Israel and the promised Messiah. Their obstinacy converted his friendship into implacable hatred, with which he pursued that unfortunate people to the last moment of his life; and, in the double character of an apostle and a conqueror, his persecution was extended to both worlds. ^{Ref. 150} The Kainoka dwelt at Medina, under the protection of the city: he seized the occasion of an accidental tumult, and summoned them to embrace his religion or contend with him in battle. “Alas,” replied the trembling Jews, “we are ignorant of the use of arms, but we persevere in the faith and worship of our fathers: why wilt thou reduce us to the necessity of a just defence?” The unequal conflict was terminated in fifteen days; and it was with extreme reluctance that Mahomet yielded to the importunity of his СКАЧАТЬ