the banner of his faith. We, with the diffidence which true science implies, feel obliged merely to call him Mohammed, and to seek in the Qorân, and with great cautiousness in the Tradition, a few principal points of his life and work, in order to see how in his mind the intense feeling of discontent during the misery of his youth, together with a great self-reliance, a feeling of spiritual superiority to his surroundings, developed into a call, the form of which was largely decided by Jewish and Christian influence.
While being struck by various weaknesses which disfigured this great personality and which he himself freely confessed, we must admire the perseverance with which he retained his faith in his divine mission, not discouraged by twelve years of humiliation, nor by the repudiation of the "People of Scripture," upon whom he had relied as his principal witnesses, nor yet by numbers of temporary rebuffs during his struggle for the dominion of Allah and His Messenger, which he carried on through the whole of Arabia.
Was Mohammed conscious of the universality of his mission? In the beginning he certainly conceived his work as merely the Arabian part of a universal task, which, for other parts of the world, was laid upon other messengers. In the Medina period he ever more decidedly chose the direction of "forcing to comply." He was content only when the heathens perceived that further resistance to Allah’s hosts was useless;
