like those of even the best of men, were marked by inconsistency.

III.—BIRTH OF THE ISLAMIC SOCIETY.

Being firmly convinced of his call, Mohammed, with characteristic caution, began to propagate his principles, for years being content to deal secretly with individuals, beginning with those of his own household. His wife acknowledged and encouraged his claim, and gradually he gathered around him an increasing circle of devoted followers, some of whom had more confidence in him and his pretensions than he had himself. This was particularly true of ABU BAKR, a rich and popular merchant of Mecca, who, having acknowledged the claims of the prophet, followed him with implicit obedience and unwavering devotion. He threw himself whole-heartedly into the work of proselytising, and the progress of early days, although slow, was largely due to his indefatigable energy.

As the membership of the new society increased, rules were framed, based upon the "revelations" which Mohammed now periodically received, and each member was compelled to subscribe to the most stringent regulations. Idolatry was strongly condemned and the unity of God emphatically asserted. Certain Jewish and Christian religious ordinances were imposed as a condition of membership, while unswerving loyalty to the prophet was demanded. License was given to the members to practice outwardly the old rites and ceremonies of Paganism, in order to arouse no suspicion, but the existence of such a society, in spite of all precautions, could not long remain unnoticed, and the time came when the prophet and his followers were compelled to make public confession of their faith. Persecution followed, in which the poorer members suffered more than their richer brethren. Mohammed himself received the protection of the head of his clan, and for eight or ten years carried on a campaign of words. Margoliouth, in his life of Mohammed, likens the prophet to a player in a game of cards, who, having received a good hand, plays his cards with consummate skill. He took advantage of every opportunity in strengthening his position, and having a clear-cut policy before him, subordinated everything to its furtherance. He was a powerful preacher, but owing to his ungovernable temper, was not so successful in debate; hence he produced a "revelation" forbidding him to engage in public controversy! He showed great diligence in seeking information that enabled him to produce his revelations in a style consistent with his claims. Being entirely dependent on hearsay, he obtained but a sadly distorted account of truth. The Koran is full of glaring errors, which, for centuries, have baffled the ingenuity of the Moslem doctors. Yet the prophet presumptuously claimed that his, being the last "revelation," was the most important, and more reliable, and the differences that were apparent were due to the corruption in time of the text of the former "revelations"—i.e., the Hebrew and Christian Scriptures!

He was evidently much perplexed by the divisions and controversies that existed within the Christian Church, and considered that the images and pictures then in use were little better than the idols of his own people. With no means of testing and verifying his knowledge, he accepted all that tended to enhance his own position, and his chief regret seems to have been his inability, in reply to the taunts of his enemies, to point to any element of the miraculous in his career. In the revelations, he frequently expressed views and opinions which flatly contradicted what he had formerly stated, and when challenged as to his inconsistency, defended it by claiming that it was not he who had changed his mind, but God, whose ways no man could question or understand!

In time, the position of the new sect became so intolerable that many were compelled to flee, and numbers went into Abyssinia, where they were well received. Mohammed himself, thanks to his relatives' protection, could still afford to remain in Mecca. In spite of the opposition, his influence gradually increased, and was considerably strengthened by the conversion of Omar, a citizen famed for his skill in military strategy and courage. Not long afterwards, Khadijah, the prophet's wife died. She had wielded a strong, healthy influence over her husband, and had cheered him on in times of discouragement and failure. Islam owes not a little to her life and influence, and were it more widely recognised, might possibly lead to an improvement of the position of the poor unfortunate daughters of the system, who are enslaved and degraded to a saddening degree. After Khadijah's death, Mohammed took full advantage of the polygamous sanctions of Paganism, and even abused the privilege when it conflicted with his own inclinations. Margoliouth attempts to defend the many marriages on the ground of political expediency, which may be conceded in only a few cases. In most instances they were due to selfish desire and inordinate affection. Particularly is this true in the case of the prophet's marriage with his adopted son's wife, which was a gross violation of Arab law.

On the death of his protector, Mohammed was compelled to seek refuge elsewhere, but not before he had made inconsistent concessions to the pagan leaders. In these concessions he retreated entirely from the strong iconoclastic attitude he had hitherto adopted, going so far as to produce a revelation that claimed to reconcile the One True God to the gods of the Pagan pantheon. This compromise, no matter how wise and statesmanlike it may appear to be, clearly indicates the falsity of Mohammed's claim, and enables us to estimate the value of his pretensions. His action was strongly condemned by many of his followers, and probably under the influence of their opinion, he produced an apologetic revelation abrogating the concession, and admitting it to have been a mistake!

He endeavoured to escape the persecution in Mecca by taking refuge in Taif, but was so badly treated there when his views became known, that he was glad to return, and upon promising to confine his proselytising efforts to strangers, was allowed to stay under the protection of one of the leading citizens. He carried on his work among strangers with such success, that before long a strong community had grown up in the town of Medinah. The rapid increase of this section of his disciples may be accounted for by the very unsettled condition of the place. Civil and religious strife had been for a long time aggravated by the aggressive attitude of a large section of Jews, so that circumstances were more favourable to the reception and growth of Islam than in Mecca, where there was more peaceful organisation, and where the existence of the ancient Kaaba, or dwelling place of the gods, made men more jealous of their old religion.

In the appointment of a man to lead the new community, Mohammed exhibited his characteristic insight into the abilities of men. He selected a follower thoroughly convinced of his master's claims, whose zeal in the earlier days had led him to forsake friends and family by flight into Abyssinia—a man full of enthusiasm and energy. In a comparatively short time the new religion became quite popular, and idolatry was despised. An incident indicative of the progress is seen in the visit of seventy of the Medinah disciples to Mohammed in Mecca. They met him secretly in the mountains, by night, and made solemn, binding vows of allegiance, in which they promised "to fight men of all colour in order to defend the faith." It is highly probable that at this meeting the prophet was invited to join them in Medinah, but for the present he preferred his native town.

Somehow the story of the night meeting leaked out, with the result that persecution was redoubled, and many of the less wealthy followers were forced to flee to Medinah. They were there well received and cared for, and were afterwards honoured by being designated the "refugees," while those who