Beacon Lights of History, Volume 05 | Page 9

light to
mediaeval ritualists. And it is thus that Satan has contrived to pervert
the best institutions of the world. The moment good men look to
outward and superficial triumphs, to the disregard of inward purity, that
moment do they accept the Jesuitical lie of all ages,--"The end justifies
the means."
But the worst thing which the Prophet did in order to gain his end was
to make use of the sword. For thirteen years he appealed to conscience.
Now he makes it an inducement for men to fight for his great idea.
"Different prophets," said he, in his memorable manifesto, "have been
sent by God to illustrate His different attributes: Moses, His providence;
Solomon, His wisdom; Christ, His righteousness; but I, the last of the
prophets, am sent with the sword. Let those who promulgate my faith
enter into no arguments or discussions, but slay all who refuse
obedience. Whoever fights for the true faith, whether he fall or conquer,
will assuredly receive a glorious reward, for the sword is the key of
heaven. All who draw it in defence of the faith shall receive temporal
and future blessings. Every drop of their blood, every peril and

hardship, will be registered on high as more meritorious than fasting or
prayer. If they fall in battle their sins will be washed away, and they
shall be transported into Paradise, to revel in eternal pleasures, and in
the arms of black-eyed houris." Thus did he stimulate the martial
fanaticism of a warlike and heroic people with the promise of future
happiness. What a monstrous expediency,--worse than all the combined
usurpations of the popes!
And what was the result? I need not point to the successive conquests
of the Saracens with such a mighty stimulus. They were loyal to the
truth for which they fought. They never afterwards became idolaters;
but their religion was built up on the miseries of nations. To propagate
the faith of Mohammed they overran the world. Never were conquests
more rapid and more terrible.
At first Mohammed's followers in Medina sallied out and attacked the
caravans of Arabia, and especially all belonging to Mecca (the city
which had rejected him), until all the various tribes acknowledged the
religion of the Prophet, for they were easily converted to a faith which
flattered their predatory inclinations and promised them future
immunities. The first cavalcade which entered Medina with spoils
made Mussulmans of all the inhabitants, and gave Mohammed the
control of the city. The battle of Moat gave him a triumphal entrance
into Mecca. He soon found himself the sovereign of all Arabia; and
when he died, at the age of 63, in the eleventh year after his Hegira, or
flight from Mecca, he was the most successful founder of a religion the
world has known, next to Buddha. A religion appealing to truth alone
had made only a few converts in thirteen years; a religion which
appealed to the sword had made converts of a great nation in eleven
years.
It is difficult to ascertain what the private life of the Prophet was in
these years of dazzling success. The authorities differ. Some represent
him as sunk in a miserable sensuality which shortened his days. But I
think this statement may be doubted. He never lost the veneration of his
countrymen,--and no veneration can last for a man steeped in sensuality.
Even Solomon lost his prestige and popularity when he became vain

and sensual. Those who were nearest to the Prophet reverenced him
most profoundly. With his wife Ayésha he lived with great frugality.
He was kindly, firm in friendship, faithful and tender in his family,
ready to forgive enemies, just in decision. The caliphs who succeeded
him, for some time, were men of great simplicity, and sought to imitate
his virtues. He was doubtless warlike and fanatical, but conquests such
as he and his successors made are incompatible with luxury and
effeminacy. He stands arraigned at the bar of eternal justice for
perverting truth, for blending it with error, for making use of wicked
means to accomplish what he deemed a great end.
I have no patience with Mr. Carlyle, great and venerable as is his
authority, for seeming to justify Mohammed in assuming the sword. "I
care little for the sword," says this sophistical writer. "I will allow a
thing to struggle for itself in this world, with any sword or tongue or
implement it has or can lay hold on. What is better than itself it cannot
put away, but only what is worse. In this great life-duel Nature herself
is umpire, and can do no wrong," That is, might makes right; only evil
perishes in the conflict of principles; whatever prevails is just. In other
words, if Mohammedanism, by any means it may choose to use,