comforted the rising prophet during his early years of trouble and persecution. His first revelation was received by him in 612. It purported to be dictated by the angel Gabriel, who was Mahomet's authority for the whole of the Koran.
"Recite thou," thus spoke his heavenly instructor, "in the name of thy Lord who created;—created man from clots of blood:—Recite thou! For thy Lord is the most beneficent, who hath taught the use of the pen;—hath taught man that which he knoweth not" (K., p. 1.—Sura xcvi).
After this first reception of the word of God, Mahomet passed through that period of extreme depression and gloom which appears to be the universal lot of thoughtful characters, and which Mr. Carlyle has designated "the Everlasting No." For many months he recived no more revelations, and in his despondency he entertained a wish to throw himself down from high mountains, but was prevented by the appearance of the angel Gabriel. In time another communication came to strengthen him in his work; and revelations now began to pour down abundantly. His earliest disciples, besides his wife and his daughters, were his cousin Ali, and the slave Zayd, whom he had adopted as a son. By and by he obtained other important converts, among whom were Abu Bakr, Zobayr, and Othman, afterwards the Chalif.
His earliest revelations were inoffensive to the Meccans; and it was only when he began to preach distinctly the unity of God, the resurrection, and responsibility to the Deity, that opposition was aroused. Persecution followed upon disapproval. Some of Mahomet's followers were compelled to take refuge in Abyssinia, and he himself told the Meccans instructive legends of nations whom God had destroyed for their wickedness in rejecting the prophets who had been sent to them. In 616, however, Mahomet was guilty of a relapse, for he published a revelation recognizing three Meccan idols, Lat, Ozza, and Manah, as intercessors with Allah. In consequence of this concession to their faith, the Korayschites—his own tribe—fell down on their faces in adoration of Allah, and the exiles in Abyssinia returned to their native land. But the prophet was soon ashamed of the weakness by which he had purchased public support. The verse was struck out of the Koran, and the pass-
