possession, and his will the law paramount, to which the proudest of the Koreish had to bow in humble submission. The national sanctuary, which had hitherto repudiated him, was now converted into an institution which reflected and recommended to the multitudes of annually arriving pilgrims the religion he taught. At his command, the Kaaba was purged of its idols. He, by a sovereign disposition, confirmed to Othman the office of keeping its key, and to Abbas the privilege of providing the pilgrims with water. Before departing from the city, he appointed a governor to rule in his stead, and to lead the people in their public worship. He forbade idolatry in Mecca and despatched Khalid and others, at the head of armed soldiers, to destroy the idols of the land and to invite their worshippers to the adoption of Islam.

No wonder, the profession of the new faith spread most rapidly. With it, the military power which it implies, as an integral part, advanced apace. This found a striking illustration at this juncture. Mohammed had only remained a fortnight in Mecca, after its conquest, when he had to march out against the hostile camp which the Hawazin Bedouins had formed near Honein. Yet, during this short period, his army had gained an accession of no less than 2000 men from the conquered Meccans. For whereas he had arrived with an army 10,000 strong, we are informed that he could face the new danger at the head of 12,000 armed followers. This was very fortunate for him, because the enemy he had to encounter was of the same numerical strength.

The Hawazins, together with the confederate town of Taif, had perceived the imminent danger which threatened their own independence, from the moment that Mohammed had added Mecca to his dominion. They resolved to ward off, if possible, a similar fate from themselves; and their chief sought to stimulate them to a desperate resistance, by ordering all their women and children, as well as their treasures, to be removed to the camp. In consequence of this, Mohammed's forces suffered a check in their first onslaught, and his levy of new converts betrayed a strong tendency to bolt; but the tried and mailed portion of his army soon restored

the fight and obtained an easy victory over the undisciplined Bedouins, scattering them in all directions. A rich spoil fell into the hands of the conquerors, namely, 6000 captive women and children, 24,000 camels, over 40,000 sheep, and 4000 ounces of silver. The fifth part of this booty was claimed by the Prophet, as his share, and enabled him to reconcile the Koreish to the new order of things, by the bestowal of bountiful presents.

How munificently he treated the aristocracy of Mecca, whose conversion to Islam had so long formed a chief object of his desire, is seen from the fact that to Abu Sofyan alone he gave 40 ounces of silver and 100 camels, and an equal amount to his two sons Yazid and Moawia. This lavish liberality to the Meccans, whom he thus wished to bind to himself by the tie of self-interest, roused afresh the jealousy of his friends from Medina, so that he had to pacify them in these touching words, 'Are you sad on account of the earthly things which I have given to these people, in order to attach them to Islam, whilst I have full confidence in your faith? Can you not be content, if others return home with sheep and camels, but yourselves with the apostle of God?' The Hawazins also, with true Bedouin shrewdness, came forward to benefit by the Prophet's liberality to converts: they hastily made up their minds to profess Islam, and, in return, had their 6000 captives restored to them. Thus the result of the battle of Honein considerably added to the strength of the Moslem power. But this was not all; it materially helped to open the gates of the important town of Taif.

The Thakifites, or inhabitants of Taif, who had fought valiantly by the side of the Hawazins, as is known by their loss of 70 men killed, entrenched themselves after the defeat they had shared, behind the walls of their city. Mohammed besieged them for several weeks, with his whole army; but he encountered a most determinate resistance and could not break it, even by seeking to entice their slaves to desert with a promise of emancipation, or by adopting the barbarous measure of cutting down the vines in their renowned vineyards. Having lost quite a number of his followers in the attack, he thought it prudent to raise the siege and trust to easier means for their reduction. Malik, the commander-