nipotence, and if they refused to follow the true guidance, threatened them with Allah's temporary or, even more, with His eternal punishment.
The antithesis is always the same, from Adam to Jesus, and the enumeration of the scenes is therefore rather monotonous; the only variety is in the detail, borrowed from biblical and apocryphal legends. In all the thousands of years the messengers of Allah play the same part as Mohammed finally saw himself called upon to play towards his people.
Mohammed's account of the past contains more elements of Jewish than of Christian origin, and he ignores the principal dogmas of the Christian Church. In spite of his supernatural birth, Jesus is only a prophet like Moses and others; and although his miracles surpass those of other messengers, Mohammed at a later period of his life is inclined to place Abraham above Jesus in certain respects. Yet the influence of Christianity upon Mohammed's vocation was very great; without the Christian idea of the final scene of human history, of the Resurrection of the dead and the Last Judgment, Mohammed's mission would have no meaning. It is true, monotheism, in the Jewish sense, and after the contrast had become clear to Mohammed, accompanied by an express rejection of the Son of God and of the Trinity, has become one of the principal dogmas of Islâm. But in Mohammed's first preaching,
