BIRTH OF A SON.

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CHAPTER XXXII.

Death of the prophet's daughter Zeinab.—Birth of his son Ibrahim.— Deputations from distant tribes.-Poetical contest in presence of the prophet. -His susceptibility to the charms of poetry.-Reduction of the city of Tayef; destruction of its idols.-Negotiation with Amir Ibn Tafiel, a proud Bedouin chief; independent spirit of the latter.-Interview of Adi, another chief, with Mahomet.

SHORTLY after his return to Medina, Mahomet was afflicted by the death of his daughter Zeinab, the same who had been given up to him in exchange for her husband Abul Aass, the unbeliever, captured at the battle of Beder. The domestic affections of the prophet were strong, and he felt deeply this bereavement; he was consoled, however, by the birth of a son, by his favorite concubine Mariyah. He called the child Ibrahim, and rejoiced in the hope, that this son of his old age, his only male issue living, would continue his name to after generations.

His fame, either as a prophet or a conqueror, was now spreading to the uttermost parts of Arabia, and deputations from distant tribes were continually arriving at Medina, some acknowledging him as a prophet and embracing Islamism; 12*

VOL. I.

others submitting to him as a temporal sovereign, and agreeing to pay tribute. The talents of Mahomet rose to the exigency of the moment; his views expanded with his fortunes, and he now proceeded with statesmanlike skill to regulate the fiscal concerns of his rapidly growing empire. Under the specious appellation of alms, a contribution was levied on true believers, amounting to a tithe of the productions of the earth, where it was fertilized by brooks and rain; and a twentieth part where its fertility was the result of irrigation. For every ten camels, two sheep were required; for forty head of cattle, one cow; for thirty head, a two years' calf; for every forty sheep, one; whoever contributed more than at this rate, would be considered so much the more devout, and would gain a proportionate favor in the eyes of God.

The tribute exacted from those who submitted to temporal sway, but continued in unbelief, was at the rate of one dinar in money or goods, for each adult person, bond or free.

Some difficulty occurred in collecting the charitable contributions; the proud tribe of Tamim openly resisted them, and drove away the collector. A troop of Arab horse was sent against them, and brought away a number of men, women and children, captives. A deputation of the Tamimites came to reclaim the prisoners. Four of the deputies were renowned as orators and poets, and instead of humbling themselves before Mahomet, proceeded to declaim in prose and verse, defying the Moslems to a poetical contest.

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"I am not sent by God as a poet," replied Mahomet, "neither do I seek fame as an orator."

Some of his followers, however, accepted the challenge, and a war of ink ensued, in which the Tamimites acknowledged themselves vanquished. So well pleased was Mahomet with the spirit of their defiance, with their poetry, and with their frank acknowledgment of defeat, that he not merely gave them up the prisoners, but dismissed them with presents.

Another instance of his susceptibility to the charms of poetry, is recorded in the case of Caab Ibn Zohair, a celebrated poet of Mecca, who had made him the subject of satirical verses, and had consequently been one of the proscribed; but had fled on the capture of the sacred city. Caab now came to Medina to make his peace, and approaching Mahomet when in the mosque, began chanting his praises in a poem afterwards renowned among the Arabs as a master-piece. He concluded by especially extolling his clemency, "for with the prophet of God, the pardon of injuries is, of all his virtues, that on which one can rely with the greatest certainty."

Captivated with the verse, and soothed by the flattery, Mahomet made good the poet's words, for he not merely forgave him, but taking off his own mantle, threw it upon his shoulders. The poet preserved the sacred garment to the day of his death, refusing golden offers for it. The Caliph Moawyah purchased it of his heirs for ten thousand drachmas, and it continued to be worn by the Caliphs in processions and

solemn ceremonials, until the thirty-sixth Caliphat, when it was torn from the back of the Caliph Al-Most'asem Billah, by Holâgu, the Tartar conqueror, and burnt to ashes.

While town after town, and castle after castle of the Arab tribes were embracing the faith, and professing allegiance to Mahomet, Tayef, the stronghold of the Thakefites, remained obstinate in the worship of its boasted idol Al Lat. The inhabitants confided in their mountain position, and in the strength of their walls and castle. But, though safe from assault, they found themselves gradually hemmed in and isolated by the Moslems, so that at length they could not stir beyond their walls without being attacked. Thus threatened and harassed, they sent ambassadors to Mahomet to treat for peace.

The prophet cherished a deep resentment against this stiffnecked and most idolatrous city, which had at one time ejected him from its gates, and at another time repulsed him from its walls. His terms were conversion and unqualified submission. The ambassadors readily consented to embrace Islamism themselves, but pleaded the danger of suddenly shocking the people of Tayef, by a demand to renounce their ancient faith. In their name, therefore, they entreated permission for three years longer, to worship their ancient idol Al Lat. The request was peremptorily denied. They then asked at least one month's delay, to prepare the public mind. This likewise was refused, all idolatry being incompatible with the worship of

DESTRUCTION OF IDOLS AT TAYEF.

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God. They then entreated to be excused from the observance

of the daily prayers.

"There can be no true religion without prayer," replied Mahomet. In fine, they were compelled to make an unconditional submission.

Abu Sofian Ibn Harb, and Al Mogheira, were sent to Tayef, to destroy the idol Al Lat, which was of stone Abu Sofian struck at it with a pick-axe, but missing his blow fell prostrate on his face. The populace set up a shout, considering it a good augury, but Al Mogheira demolished their hopes, and the statue, at one blow of a sledge-hammer. He then stripped it of the costly robes, the bracelets, the necklace, the ear-rings, and other ornaments of gold and precious stones wherewith it had been decked by its worshippers, and left it in fragments on the ground, with the women of Tayef weeping and lamenting over it.*

Among those who still defied the power of Mahomet, was the Bedouin chief Amir Ibn Tufiel, head of the powerful tribe of Amir. He was renowned for personal beauty and princely magnificence; but was of a haughty spirit, and his magnificence partook of ostentation. At the great fair of Okaz, be

* The Thakefites continue a powerful tribe to this day; possessing the same fertile region on the eastern declivity of the Hedjas chain of mountains. Some inhabit the ancient town of Tayef, others dwell in tents and have flocks of goats and sheep. They can raise two thousand match-locks, and defended their stronghold of Tayef in the wars with the Wahabys.— Burckhardt's Notes, v. 2.