In the morning, as we are told, Mohammed came trembling to Cadijeh not knowing whether what he had heard and seen was indeed true; and that he was a prophet decreed to effect that reform so long the object of his meditations; or whether it might not be a hallucination or worse than all, the apparition of an evil spirit. Cadijeh, however, saw everything with the eye of faith and the credulity of an affectionate wife. "Rejoice, Allah will not suffer thee to fall to shame." Waraka caught eagerly at the oracle and exclaimed, "Thou speakest true, O Cadijeh! The angel who has appeared to thy husband is the same who, in days of old, was sent to Moses the son of Amram. His annunciation is true. Thy husband is indeed a prophet." The wavering mind of Mohammed was thus confirmed and throughout his life and even in the hour of death he never uttered a word of doubt concerning his heaven-sent mission. "This," says Carlyle, "is the soul of Islam. This is what Mohammed felt and now declared to be of infinite moment, that idols and formulas were nothing: that the jargon of argumentative Greek sects, the vague traditions of Jews, the stupid routine of Arab idolatry were a mockery and a delusion; that there is but one God: that we must let idols alone and look to Him. He alone is reality. He made us and sustains us. Our whole strength lies in submission to Him. The thing He sends us, be it death even, is good, is the best. We resign ourselves to Him." Thus far while possessed of this sole idea that he must proclaim to his degenerate countrymen in the midst of all but universal polytheism, that there is but one supreme God, Mohammed is regarded as a great reformer. He was neither a fanatic nor hypocrite; he was a very great man, and according to his light a very good man. He began to preach everywhere that first word of Revelation "Hear O Israel! The Lord our God is one Lord." "Thou shalt have no other Gods before me." Few, however, believed in him. But why not acknowledge such a fundamental truth, appealing to the intellect as well as the moral sense? Because to confess that there is a supreme God who rewards and punishes, and to whom all are responsible both for words and actions, is to imply a confession of sinfulness and the justice of retribution. Those degraded Arabians would not receive willingly such a truth as this; and how did the Israelites forget it in spite of deliverance from slavery and quickly fall back into idolatry: and how opposed it is to the epicureanism of to-day and the natural pride of the human breast. The uncles and friends of Mohammed treated his message with scorn and derision. Zealously he labored for three years, yet with all his eloquence, fervor and sincerity he had only won by his preaching some thirteen persons, one of whom was his slave.