whose deaths on the battlefield were glorious martyrdoms, which gave them immediate entrance into a paradise where all their inclinations could be indulged to an unlimited degree. It is not to be wondered that an army of such men could put three times their number of Meccans not so inspired to flight. This is what actually happened in the battle of Badr. Mohammed had received news of the possibility of capturing a particularly rich Meccan caravan, and decided to make the attempt. News of his plans reached the Meccans, who determined to frustrate, if possible, the designs of their enemy. A thousand men were rapidly organised into a defensive and punitive force, and sent out to overwhelm the three hundred Moslems. They were by no means skilled in military strategy, little better than a disorderly horde; whereas the Moslems, under the masterly guidance of Mohammed, seem to have exhibited clever organisation. It has been said that the rigid prayer ritual enforced by Mohammed, at the risk of Divine punishment, had a disciplinary effect, and produced results very similar to those obtained by military drill. The Meccan host was put to flight, discipline, and steadfastness of purpose determined the victory. The Moslems returned to Medinah, carrying in triumph many prisoners, and considerable booty. The revelation produced after this, speaks of it as the "Day of deliverance," and Mohammed rejoices because the stigma of powerlessness to show evidence of miracle in his life, is removed, for he accounts for the victory by direct intervention of God in his favour. The effect of the victory on the surrounding tribes was highly favourable to the prophet. Many of the chiefs sought to ally themselves to him, but he received their offers solely on condition that they would embrace Islam. Few accepted, and those who did not before long regretted it.

For about a year after his success, his power and influence increased, until the whole of the tribes between Mecca and Medinah had been won over. Then came a defeat. The Meccans had been nursing their bitterness, and at last, just over two years after the victory of Badr, it found its outlet in an expedition again Mohammed. The Moslem forces were rallied, and under the prophet's leadership sallied forth to meet the Meccans. A fierce battle ensued, in which at first the Moslems had the advantage, and the Meccans were forced to fly. But they had learned many lessons in the fight at Badr, and had posted some of their cavalry in such a position that, when the Moslem order was disturbed in their pursuit of the enemy, they made a charge upon their rear. The fleeing Meccans turned, and the Moslems found themselves between two attacks. Then came the cry that Mohammed was killed! Instead of increasing the Moslem disorder by discouragement, it made them fight more doggedly, for the majority were so committed to Islam that they cared not for life if their prophet was dead. This prevented what must otherwise have meant absolute victory on the part of the Meccans, and a number of them, with Mohammed, who was only wounded, were able to retire to Medinah. The Meccans were quite satisfied with the result, considering that the stigma of their defeat at Badr had been wiped out. Later on, when Mohammed had sufficiently recovered of his wounds, he made a public appearance in the Mosque, where he was able to persuade his followers that their apparent defeat was really a victory! The general who is able to persuade his forces that there is victory, even where there seems to be defeat, is one who will inspire them to fight against apparently impossible odds. They will, indeed, never suffer defeat, but will fight on until annihilated by capture or death. The secret of success even in the more pacific engagements of life lies in this principle—to be undaunted in ardour, in spite of failure; to recognise in failure a step towards ultimate success. Let a man be possessed with these, and victory is within his grasp, whether he recognises it or not.

After this, Mohammed did not scruple to employ the system of warfare by assassination, if warfare it can be called. Some tribes, emboldened by the report of the Meccan success, began to treat Moslem emissaries with scant courtesy, and went so far as to murder some. Mohammed retaliated by sending men to balance the scales in the same criminal way, particularly in treating with the Jews. An idea had grown up in his mind that these people had determined to murder him. This, with matters of minor importance, already referred to, at last led to an organised attempt to subjugate them. A large, influential tribe was besieged; their date trees, lands, and property wantonly destroyed. Eventually the whole tribe surrendered, and were glad to march away with what possessions their camels could carry. This led to a combination of other Jewish tribes, which laid siege to Medinah. The siege was not successful, and barbarous treatment was meted out to the besiegers. After much skirmishing and general fighting, a number of the Jews who had been captured were decapitated, while their women and children were enslaved. Those who were unwilling to embrace Islam, were compelled to pay tribute. So the prosperity and success of Islam was assured. The Jews were no longer bold enough to cause the prophet any anxiety as to the validity of his prophetic claims, nor were they of a mind that would arouse fear as to their fighting abilities. They were true descendants of Isaac and Jacob, who were both men of peace, and were not qualified for success in war against the posterity of the active warlike Ishmael and Esau.

Freed from all anxiety in this direction, the prophet, realising that the security of Medinah could never be assured while the Meccans were opposed to him, began to formulate plans for the conquest of their city. His first step was to try and conciliate them, with a view to sending a pilgrim band into the city, but the citizens were far too cautious and suspicious to allow that. At last, however, they were prevailed upon to receive his son-in-law, Omar, who succeeded in persuading a section of the Meccans of the injustice of barring the Holy Temple to those who, although their enemies, were, after all, their kinsmen. This led to a treaty, in which Mohammed brought shame upon his followers because of his concessions. The arrangements were that for ten years, peace between the prophet and the Meccans should be maintained, and that within a year a party of the Moslems were to be allowed to make a pilgrimage to the Kaaba.

The humiliation to which the prophet compelled his followers to submit gave rise to considerable indignation, which was allayed only when he himself submitted to the shaving of his head and the offering of sacrifice. He knew that the humiliation was worthy of the advantage gained—indeed, it was but the furtherance of his policy, in which no action that was expedient could possibly be disgraceful. To him such a treaty involved no sacred obligation to his enemies. He was God's prophet, and as such was free of all obligation to those who did not follow him, a principle deeply rooted in Islam, which makes the violation of all virtuous relations with unbelievers highly meritorious.

V.—WORLD CONQUEST.

Not long after the treaty with the Meccans, Mohammed revealed the fact that he had elaborated a scheme of world conquest, by sending representatives to earthly monarchs of whom he had heard. His messengers carried letters bearing the seal, "Mohammed, Prophet of God," and urging the addressees to acknowledge his claims by embracing Islam. These overtures were in some cases favourably received; in others with contempt; but, of course, did not lead to compliance with the demands, except, perhaps, on the part of a few of the rulers of some Arabic tribes.

The eighth year of the flight is famous in the history of the prophet's life, because his followers, for the first time, came into conflict with the forces of the Christian empire. The battle of Mutah