received them were similarly honoured in being named the "helpers." Thus the brotherhood of believers insisted on by Mohammed began to assume practical form, and men of different tribes were united in one common bond—a brotherhood so powerful that its enemies in Mecca were filled with alarm. They had no longer to deal with a man whose views could be despised. They were menaced by a growing force that threatened to overwhelm them. Steps were taken to overthrow the danger, and elaborate arrangements were made for the assassination of the prophet. He somehow obtained news of the plot, and escaped the would-be murderers, who came while he was supposed to be in bed, by climbing through a window. Accompanied by the faithful Abu Bakr and a few of his more intimate followers, he made his way to one of the mountain caves, where he stayed until the immediate danger had passed. Then the little company commenced the journey to Medinah, a task so fraught with danger and hardship that Mohammed shrank from it, in spite of the Meccan evil, and was compelled to attempt it only by the pressure of his friends.

The facts concerning his entry into Medinah are obscure and uncertain, but there is no doubt that his advent was hailed with delight by the "helpers" and "refugees." Hospitality was freely offered, and, owing to the prophet's independent spirit, reluctantly accepted. One of his earliest actions after arrival was to consolidate his forces by strengthening the brotherhood, making the obligations of his followers to one another, and himself, more binding than the ties of blood.

IV.—GROWTH AND PROGRESS.

He now found himself the acknowledged head of a large growing community, which looked to him for guidance in all its affairs—religious, social, and political. Proudly, and with true Eastern despotism, he took upon himself the dignities of prophet, priest, and king. He needed no one with whom to share these functions. His was the sole right—his alone. His ambitions were being realised. The striving of years, the disappointment, doubts, and fears that had so tormented him were well repaid, and could be forgotten in the glamour that now surrounded him. Enthusiastic and fanatical votaries crowded around him with loyal acclamation. Pampered and petted with excessive adulation, can it be wondered that he had visions of power hitherto undreamed of? His scheme of national reform paled into insignificance in the light of possibility. He saw himself the leader of a world-wide conquest—the promoter of a prodigious scheme of universal reform. He was not merely the messenger of the Arab people, but the mouthpiece of God to the whole wide world. And by the Divine Power that possessed him would receive the humble homage of proud and mighty nations, whose haughty monarchs would bow in lowly submission to his imperious will! Prophetic insight, regal authority, judicial administration were his by divine right, to be enforced, if needs be, at the point of the Islamic sword.

As his position improved, so his ideals deteriorated. His early piety was modified by the lust of worldly power. In place of patient pacific methods of propagation, he adopted a cruel, ruthless, warlike policy, and it was not long—perhaps owing to the extreme poverty which afflicted the new community—before the would-be prophet became the leader of a robber host. Yet even in spite of the glamour that surrounded him, and the questionable behaviour that characterised this period of his life, we catch occasional glimpses of that which reveals the working of nobler instincts in his mind. Had his environment been other than it was, Mohammed had been indeed a hero in the world's history. Ignorance of truth led him to place himself under the mysterious power of hallucination. The lonely brooding of the cave had produced that which had urged him into a position of bondage. He was the slave of a false idea, which so possessed him that he pressed onward, in spite of all that stood in his way, whether it was good or bad. It exerted an irresistible influence over all his impulses, leading him into actions in every way indefensible. When fair means failed, he adopted foul, and so succeeded beyond his highest dreams.

The first Mosque, or meeting place, was built very soon after his arrival in Medinah, and he entered upon his priestly functions. As a matter of policy, he adopted many of the Jewish rites. These, however, he soon changed, for as the number of his followers increased, and he grew more and more independent of Jewish aid, he made every effort to show his natural aversion to the ancient people, who scorned his prophetic pretensions. In place of praying towards Jerusalem, his followers were commanded to turn their faces towards Mecca. The Fast of Atonement was abolished in favour of the month of Ramadan, while in substitution for the Jewish rite of sacrifice, the pagan slaying of victims was observed.

A considerable difference is to be noticed between the "revelations" of this period and those of Mecca. The latter were concerned with denunciations of idolatry; proofs of the Divine unity and attributes; legendary stories, and occasional lurid pictures of heaven and hell. The former are generally of a legislative character, mingled with the domestic affairs of the prophet, and guidance as to his military policy. The method of recording them, too, seems to have been systematised, for it is certain that a body of professional scribes were engaged in this work, and evidence is not wanting to show that these scribes were allowed to express the revelations in their own particular style. Discrepancies and inconsistencies abounded, but Mohammed seems to have allowed that he was not responsible, and to have stated that God had a perfect right to alter as He pleased, and even to apologise for errors! The policy of abrogation has its sanction in the text, "Whatever verses we cancel or cause thee to forget, we give thee better in their stead, or the like thereof."

In his warlike policy, the prophet's strategy reflects most discreditably upon his character, everything that was honourable and virtuous being sacrificed to the passion for conquest. When he needed help, he pretended friendship to those he hated; and then, becoming strong enough to be independent, did not hesitate, upon the slightest provocation or pretext, to turn his sword against them. This is particularly true of his treatment of the Jews, whom he at first befriended, but afterwards treated with barbarous injustice.

Within a very few months of their arrival in Medinah, the need of some method of support, other than the charity of the helpers, presented itself. The number of refugees was still increasing, and the demand for the ordinary necessities of life exceeded the supply. Mohammed, to his credit, shared the misery of his followers, and proved himself to be generous even when in want. In order to meet the need, the policy of despoiling the wealthy Meccan caravans was conceived, and carried out with some degree of success. The prophet at first exhibited a feeling of repugnance against such warfare, especially when the ancient pacific regulations of certain sacred months were violated. But the benefits of the revenue accruing led him, some time afterwards, to produce revelations sanctioning hostilities even in the sacred months. The early successes provided the community with more wealth than was needed, and, arousing the avarice of many of those who were opposed to the prophet, led them to throw in their lot with him. Having seared his conscience by acknowledging the righteousness of the robber policy, it was easy for him to persuade himself that it was all part of the purpose of God to prosper his claims. All who would not acknowledge him were the enemies of God, and had no rights to property or to life. He began to preach the holiness of war against all unbelievers. He fanned the avaricious fanaticism of his followers into a flame of religious enthusiasm, and they became soldier priests,