part of Mohammed. There was no other way for the unlettered Prophet, whose belief in his mission was unshaken, to overcome the difficulties entailed by his closer acquaintance with the tenets of other religions.
How, then, are we to explain the starting-point of it all—Mohammed's sense of vocation? Was it a disease of the spirit, a kind of madness? At all events, the data are insufficient upon which to form a serious diagnosis. Some have called it epilepsy. Sprenger, with an exaggerated display of certainty based upon his former medical studies, gave Mohammed's disorder the name of hysteria. Others try to find a connection between Mohammed's extraordinary interest in the fair sex and his prophetic consciousness. But, after all, is it explaining the spiritual life of a man, who was certainly unique, if we put a label upon him, and thus class him with others, who at the most shared with him certain abnormalities? A normal man Mohammed certainly was not. But as soon as we try to give a positive name to this negative quality, then we do the same as the heathens of Mecca, who were violently awakened by his thundering prophecies: "He is nothing but one possessed, a poet, a soothsayer, a sorcerer," they said. Whether we say with the old European biographers "impostor," or with the modern ones put "epileptic," or "hysteric" in its place, makes little difference. The Meccans ended by submitting to him, and conquering a world under
