When the facts are inductively considered, it appears that the Koran was from the first rather a force of intellectual fixation than one of stimulus. As we have seen, there was a measure of rationalism as well as of monotheism among the Arabs before Mohammed; and the Prophet set his face violently against all unbelief. The word "unbeliever" or "infidel" in the Koran normally signifies merely "rejector of Mohammed"; but a number of passages [1035] show that there were specific unbelievers in the doctrine of a future state as well as in miracles; and his opponents put to him challenges which showed that they rationally disbelieved his claim to inspiration. [1036] Hence, clearly, the scarcity of miracles in his early legend, on the Arab side. On a people thus partly "refined, skeptical, incredulous," [1037] much of whose poetry showed no trace of religion, [1038] the triumph of Islam gradually imposed a tyrannous dogma, entailing abundance of primitive superstition under the ægis of monotheistic doctrine. Some moral service it did compass, and for this the credit seems to be substantially due to Mohammed; though here again he was not an innovator. Like previous reformers, [1039] he vehemently denounced the horrible practice of burying alive girl children; and when the Koran became law his command took effect. His limitation of polygamy too may have counted for something, despite the unlimited practice of his latter years. For the rest, he prescribes, in the traditional eastern fashion, liberal almsgiving; this, with normal integrity and patience, and belief in "God and the Last Day, and the Angels, and the Scriptures, and the Prophets," [1040] is the gist of his ethical and religious code, with much stress on hell-fire and the joys of Paradise, and at the same time on predestination, and with no reasoning on any issue. § 3