ssedness, or
in denying him to be doomed to eternal fire.

Powerless against the scepticism of his hearers, after twelve years of
preaching followed only by a few dozen, most of them outcasts like himself,
he hoped now and then that Allah would strike the recalcitrant multitude
with an earthly doom, as he knew from revelations had happened before. This
hope was also unfulfilled. As other messengers of God had done in similar
circumstances, he sought for a more fruitful field than that of his
birthplace; he set out on the Hijrah, _i.e._, emigration to Medina. Here
circumstances were more favourable to him: in a short time he became the
head of a considerable community.

Allah, who had given him power, soon allowed him to use it for the
protection of the interests of the Faithful against the unbelievers.
Once become militant, Mohammed turned from the purely defensive to the
aggressive attitude, with such success that a great part of the Arab tribes
were compelled to accept Islam, "obedience to Allah and His Messenger." The
rule formerly insisted upon: "No compulsion in religion," was sacrificed,
since experience taught him, that the truth was more easily forced upon
men by violence than by threats which would be fulfilled only after the
resurrection. Naturally, the religious value of the conversions sank in
proportion as their number increased. The Prophet of world renouncement
in Mecca wished to win souls for his faith; the Prophet-Prince in Medina
needed subjects and fighters for his army. Yet he was still the same
Mohammed.

Parallel with his altered position towards the heathen Arabs went a
readjustment of his point of view towards the followers of Scripture.
Mohammed never pretended to preach a new religion; he demanded in the name
of Allah the same Islam (submission) that Moses, Jesus, and former prophets
had demanded of their nations. In his earlier revelations he always points
out the identity of his "Qorans" with the contents of the sacred books of
Jews and Christians, in the sure conviction that these will confirm his
assertion if asked. In Medina he was disillusioned by finding neither Jews
nor Christians prepared to acknowledge an Arabian prophet, not even for the
Arabs only; so he was led to distinguish between the _true_ contents of the
Bible and that which had been made of it by the falsification of later
Jews and Christians. He preferred now to connect his own revelations more
immediately with those of A