untenable. In consequence, their number rapidly dwindled down, and in a short time Medina had become a town in which Islam reigned paramount, the capital and stronghold of its apostle. As such, the city could not continue to afford even to Jewish Monotheism the shelter of a home, notwithstanding the formal treaty in which the Prophet had declared it to be safe and inviolable for all the confederates, and had guaranteed to the Jews the free exercise of their religion. But as for the Arab inhabitants who sided with Christianity, or remained wedded to Polytheism, they had no choice left them but either to emigrate, or outwardly to accept the inevitable.

Of the former — that is, of those who had courage and character enough rather to forsake their native home than to submit to the rule of a prophet whom they deemed unworthy of faith — was Abu Amir, who enjoyed great respect and influence amongst the Awsites, to whose tribe he belonged. Ibn Ishak says of him, 'In the time of Heathenism he led the life of an anchorite, wore a rough garment and was called a monk.' He, therefore, appears to have been a believer in some kind of Christianity, and Wakidi simply calls him a 'Christian.' In all probability he was not alone amongst the Awsites in giving preference to Christianity; and this may have been the chief reason why this powerful tribe was so slow in acknowledging Mohammed. Even at the battle of Bedr there were amongst those who fought under Mohammed's banner and shared in the booty, only 61 Awsites, whilst the smaller tribe of Khazraj was represented by no less than 170 individuals. Abu Amir had a personal interview with Mohammed, in which he frankly charged him with 'adulterating' the Faith of Abraham, which he pretended to revive. But he had to give way before the new prophet, whose views already enjoyed the support of those in whose hand was the preponderating secular power. Ibn Ishak continues: 'Abu Amir remained an unbeliever, separated himself from his tribe, which embraced Islam, and went to Mecca with ten other men.' These ten do not seem to represent the entire number of those who found Medina too hot for themselves. For at the battle of Ohod, which was opened by an attack of archers headed by Abu Amir,

he is reported to have been accompanied by 'sixty' of his fellow-tribesmen. He remained with the Koreish, to whose victory at Ohod he had materially contributed, till Mecca was conquered by Mohammed, when he fled to Taif; and, on this town also succumbing to Islam, he retired into Syria, where he died.

Of those Arabs who did not quit Medina but outwardly submitted to the dominant new faith, there seems to have been a still larger number. They were as unconvinced of Mohammed's Divine mission as Abu Amir and his fellow-emigrants, and still remained as fondly attached to Polytheism as they had ever been. To whatever tribe they belonged, they grouped round Abd Allah Ibn Obei, a Khazrajite of the highest rank and influence. His disbelief in Mohammed is ascribed by Ibn Ishak to mere jealousy. He says, 'The tribe of Abd Allah Ibn Obei had already prepared the jewels for a crown, in order to make him their king, when God brought His ambassador to them. Now, as soon as Abd Allah saw that his people turned to Islam, he was disappointed and understood that Mohammed had deprived him of the dominion. But perceiving that his tribe would not be kept back from Islam, he yielded to the force of circumstances, by also professing it, though continuing in his ill-will and hypocrisy.' This is but another of the early instances, which render it manifest that what Mohammed aspired after and seized upon, was not merely the religious authority of a prophet, but also the influence and power of a secular ruler. Those who disbelieved or opposed him had to dread both the spiritual and temporal sword, which he claimed equal authority to wield. Hence the feigned submission and unmistakable hypocrisy of great numbers, — till, later on, they were reconciled by worldly gain and the spoils of war. Ibn Ishak says of this class, 'Many Awsites and Khazrajites clung to idolatry, according to the faith of their fathers, and, like these, disbelieved in the resurrection. They, to save themselves from death (!), were compelled to accept Islam, at least in appearance, which had been embraced by their entire people. But they were hypocrites and inwardly inclined towards the Jews, who rejected Islam and called Mohammed a liar.'