Mohammad never changed his practice of toleration nor his own teachings into intolerance; he was always persecuted at Mecca and Medina, but, for all we know, he himself never turned a persecutor. The three-fold alternative so much talked of, and so little proved, is nowhere to be found in the Koran. This subject has been fully discussed in paras. 34-39. [Sidenote: 119. Mr. G. Sale quoted.] Mr. George Sale, in his celebrated preliminary discourse to the translation of the Koran, writes, referring to the thirteenth year of Mohammad's mission:-- "Hitherto Mohammed had propagated his religion by fair means, so that the whole success of his enterprise, before his flight to Medina, must be attributed to persuasion only, and not to compulsion. For before this second oath of fealty or inauguration at al Akaba, he had no permission to use any force at all; and in several places of the Koran, which he pretended were revealed during his stay at Mecca, he declares his business was only to preach and admonish; that he had no authority to compel any person to embrace his religion; and that whether people believed or not, was none of his concern, but belonged solely to God. And he was so far from allowing his followers to use force, that he exhorted them to bear patiently those injuries which were offered them on account of their faith; and when persecuted himself chose rather to quit the place of his birth and retire to Medina, than to make any resistance. But this great passiveness and moderation seems entirely owing to his want of power and the great superiority of his oppressors for the first twelve years of his mission; for no sooner was he enabled by the assistance of those of Medina to make head against his enemies, than he gave out, that God had allowed him and his followers to defend themselves against the infidels; and at length, as his forces increased, he pretended to have the divine leave even to attack them, and to destroy idolatry, and set up the true faith by the sword; finding by experience that his designs would otherwise proceed very slowly, if they were not utterly overthrown, and knowing on the other hand that innovators, when they depend solely on their own strength, and can compel, seldom run any risk; from whence, the politician observes, it follows, that all the armed prophets have succeeded, and the unarmed ones have failed. Moses, Cyrus, Theseus and Romulus would not have been able to establish the observance of their institutions for any length of time had they not been armed. The first passage of the Koran, which gave Mohammed the permission of defending himself by arms, is said to have been that in the twenty-second chapter: after which a great number to the same purpose were revealed.