This new brotherhood, besides promoting general concord and tribal fusion, evidently favoured the refugees, who, as the poorer party, were the chief gainers by it. They much needed such an encouragement and such a material attraction to their new home. For they not only felt the ordinary privations of strangers and refugees, but they also found the damper and colder climate of Medina, especially during the winter months, injurious to their health. All of them were more or less prostrated by the prevailing intermittent fevers, so that they pined for the healthy air of their native home, and Mohammed found it necessary to pray, 'O God, give us so much love for Medina as we have for Mecca; yea, even more!' The refugees being his main stay, he felt that if they deserted him, all his plans might be frustrated. He certainly could not have done more at this time to reconcile them to their adopted country, despite its relative insalubrity, than what he accomplished by this institution of fraternity. For it at once secured them against destitution and provided them with the solace and comforts of an actual home. Notwithstanding the delicate stipulation concerning inheritance, this communistic brotherhood remained in force till after the battle of Bedr, when a new and wider vista opened before them to material wealth and earthly pleasure.

Another measure, no less worldly wise and equally directed to the promotion of union, Mohammed soon found it possible to adopt, in order to strengthen the foundation on which he might safely rear the vast superstructure he was contemplating. This measure, much more comprehensive than the one just mentioned, consisted of a kind of constitution for all his followers, or a formal pact of solidarity, a written treaty, defensive and offensive, which he established between the converts from the Koreish and those from the city of Medina, and which he also extended to the Jewish tribes who, without embracing Islam, might join them for warlike purposes.

In this document it is declared that the believers form one compact community, distinct from all other men, and that in any doubts or dissensions which may arise, they will submit to the decision of God and His Prophet. They are not to leave any heavily burdened one amongst themselves, be he

such through the required payment of blood-money or of the price of redemption from bondage, without affording him the needed assistance. No believer may kill a fellow-believer to avenge the blood of an unbeliever, nor may he assist an unbeliever against a believer. God's protection is one, even for the lowest, and the believers are to protect each other against all other men. Whoever kills a believer shall likewise be killed, except if the nearest relative can be otherwise satisfied all the Mussulmans shall rise against the murderer. Those of the Jews who follow the believers shall receive assistance and equal rights. They shall not be wronged and their enemies shall not be helped against them. In all war-expeditions which they join, the horsemen shall charge in turn. One shall avenge the other, if blood has been shed in the holy war. The Jews contribute to the war-expenses equally with the believers. The Jews retain their religion, the Moslems theirs. None of the Jews shall take the field without the permission of Mohammed; but they shall not be hindered from avenging bodily injuries. The Jews have to defray their expenses, the Moslems theirs; but they are bound to help each other against any one who attacks one of the parties of this pact. To both parties Medina shall be sacred and inviolable. Persons taken under protection shall enjoy the same privileges as their protectors. No protection shall be given to the unbelieving Koreish or their confederates; and all must combine to repel any one who threatens Medina. For the conclusion of peace the consent of both parties is required, except when the believers are engaged in a religious war. Both he who takes the field and he who remains at home shall be secure in Medina, with the exception of the wrong-doers and the guilty; for God protects the loyal and the pious, and Mohammed is God's ambassador.

By bringing about such a compact as this, Mohammed, it is plain, created a firmly united and solid power which he could employ, later on, with the certainty of a machine. He established himself as the sovereign director not only of the religious, but also of the civil, political, and military affairs of his followers. The Jews he desired to make use of as valuable auxiliaries in war, and he so highly estimated the hoped-for accession of strength that, to secure it, he unhesita-