case with a few others before him in the milieu of Mecca, we need not consider, as it does not help to explain his actions. If wide circles had been anxious to know more about the contents of the "Scripture" Mohammed would not have felt in the dark in the way that he did. We shall probably never know, by intercourse with whom it really was that Mohammed at last gained some knowledge of the contents of the sacred books of Judaism and Christianity; probably through various people, and over a considerable length of time. It was not lettered men who satisfied his awakened curiosity; otherwise the quite confused ideas, especially in the beginning of the revelation, concerning the mutual relations between Jews and Christians could not be explained. Confusions between Miryam, the sister of Moses, and Mary, the mother of Jesus, between Saul and Gideon, mistakes about the relationship of Abraham to Isaac, Ishmael, and Jacob, might be put down to misconceptions of Mohammed himself, who could not all at once master the strange material. But his representation of Judaism and Christianity and a number of other forms of revelation, as almost identical in their contents, differing only in the place where, the time wherein, and the messenger of God by whom they came to man; this idea, which runs like a crimson thread through all the revelations of the first twelve years of Mohammed's prophecy, could not have existed if he had had an intimate acquaintance
