with Jewish or Christian men of letters. Moreover, the many post-biblical features and stories which the Qorân contains concerning the past of mankind, indicate a vulgar origin, and especially as regards the Christian legends, communications from people who lived outside the communion of the great Christian churches; this is sufficiently proved by the docetical representation of the death of Jesus and the many stories about his life, taken from apocryphal sources or from popular oral legends.
Mohammed's unlearned imagination worked all such material together into a religious history of mankind, in which Adam's descendants had become divided into innumerable groups of peoples differing in speech and place of abode, whose aim in life at one period or another came to resemble wonderfully that of the inhabitants of West- and Central-Arabia in the seventh century A.D. Hereby they strayed from the true path, in strife with the commands given by Allah. The whole of history, therefore, was for him a long series of repetitions of the antithesis between the foolishness of men, as this was now embodied in the social state of Mecca, and the wisdom of God, as known to the "People of the Scripture." To bring the erring ones back to the true path, it was Allah's plan to send them messengers from out of their midst, who delivered His ritual and His moral directions to them in His own words, who demanded the acknowledgment of Allah's om-
