attempts to repeat his poverty and renunciation of personal property: this is the great Christian ideal. Muhammed was neither poor nor without possessions: at the end of his life he had become a prince and had directly stated that property was a gift from God. In spite of that his successors praise poverty and their praises were the best of evidence that they were influenced not by the prophet himself but by Christianity. While the traditions are full of the praises of poverty and the dangers of wealth, assertions in praise of wealth also occur, for the reason that the pure Muhammedan ideas opposed to Christianity retained a certain influence. J. Goldziher has published an interesting study showing how many words borrowed from this source occur in the written Muhammedan traditions: an almost complete version of the Lord's Prayer is quoted. Even the idea of love towards enemies, which would have been unintelligible to Muhammed, made its way into the traditions: "the most virtuous of acts is to seek out him who rejects thee, to give to him that despises thee and to pardon him that oppresses thee." The Gospel precept to do unto others as we would they should do unto us (Matt. vii. 12, Luke vi. 31) is to be found in the Arab traditions, and many similar points of contact may be noticed. A man's "neighbour" has ever been, despite the teaching of Jesus, to the Christian and to the Muhammedan, his co-religionist. The whole department of Muhammedan ethics has thus been subjected to strong Christian influence.