political form and military development obtained by Islam in Medina were not something foreign to the minds and aspirations of its originators in Mecca, but something which, by the force of circumstances, had to be left to the future, until it should be sufficiently grounded in its initiatory stage as a deistic form of Arabian Heathenism. The politico-religious compact between Mohammed and the Khazrajites which we have just considered, embodies at once the growing development of the principles of Islam in its Meccan period and the foundation for its national and foreign conquests of the period on which it was now about to enter. The inward character of both these periods is perfectly homogeneous, and the transition from the one to the other natural, and designedly brought about by Mohammed and his coadjutors.

Despite all precaution the nightly rendezvous and its object had transpired in Mecca. Kaab continues his narrative thus: 'On the following morning the leading men of the Koreish came to us and said, "We have heard that you intend to take away Mohammed and to swear to him that you will make war against us." Then several unbelievers from our tribe arose and declared with an oath that this was not so, and that they knew nothing about it. They were speaking the truth; for they did not know what had happened. But we who knew looked at each other.' Kaab also mentions an incident which is quite characteristic of the disposition and hopes of those early converts to Islam. Before the Koreish left, Kaab said, in their hearing, to a leading man of his own party, 'Why dost thou not also wear sandals as these Koreish do?' Then one of the Koreish took off his sandals and threw them to Kaab, requesting him to put them on. Kaab did so; and on being advised by his own party to throw them back, replied, 'By Allah! I will not give them back to him, for this is an omen; and in fulfilment of it I shall one day take his goods from him.' The suspicions of the Koreish were not removed by this interview, and on the Yathrebite pilgrims returning home, the Koreish pursued them for some distance.

When the people of Mecca had ascertained beyond a doubt that Mohammed had gained over a considerable party in the city of Medina and allied himself with them, they

perceived that there really existed grave cause to dread a movement which was depriving them of a number of powerful fellow-citizens to augment the jealousy and antagonism of a formidable rival city. The movement now really constituted a political danger of no small magnitude. The Meccans, therefore, renewed their persecutions, and at the same time sought to retain by force those who showed a disposition to emigrate to Medina. The latter had to use great circumspection and to evade their adversaries' vigilance by leaving in small groups and by taking different directions. Ibn Ishak says: 'When Mohammed had received the permission to make war, and when the tribe of "assistants" had sworn to accept Islam and to aid him and his followers, he commanded his companions, both those who had already emigrated and those who had remained with him in Mecca, to remove to Medina and there to join their brethren, "the assistants," saying to them, "God has given you brethren and a sure dwelling-place." They now left in groups, but Mohammed himself still remained in Mecca, waiting for permission from God likewise to emigrate to Medina. Besides those who were detained by force and those who were made to apostatise, only Ali and Abu Bekr remained with him in Mecca. The latter frequently asked for permission to follow the other emigrants; but Mohammed said to him, "Do not hasten, perhaps God will give thee a companion." Abu Bekr hoped that this companion would be Mohammed himself.'

The account of Mohammed's own emigration or 'Flight' to Medina is thus given by Ibn Ishak, according to several contemporary authorities whom he mentions by name, and, as every one will observe, is not without a strongly mythical element. 'When the Koreish saw that Mohammed had gained companions and adherents outside their own tribe, in another town to which his friends emigrated, and where they found a refuge and protection, they feared Mohammed might also join them and then resolve on war against themselves. They, therefore, assembled in their council-house to deliberate what steps to take against Mohammed, whom they now dreaded. The devil also came, in the form of an old man, wearing a threadbare garment, and stood at the