meanwhile he discovered that they were incapable of united and persistent action, and useless as warriors except against each other. He therefore resolved on their extermination. His ruthlessness in their case compared with his patience and forbearance in the case of the "Hypocrites" was consistent with his principle (always faithfully observed) that no inquiry was permissible into the motives of conversion, and with his division of mankind into the two antagonistic factions Believers and Unbelievers. The latter principle, as will be seen, was somewhat modified before the end of his life. Development of Islam. Mahomet's failure to effect a compromise with the Jews caused a reaction in his mind towards paganism, and after about a year's residence at Medina the direction of prayer, which had till then been towards Jerusalem, was turned southward to the pagan temple at Mecca. With this change we may perhaps couple the adoption of the name _Allah_ for the Deity; in the Moslem formula "in the Name of Allah the Rahman the Merciful," the translation attached to the word _Rahman_, and the prefixing to it of the name _Allah_ furnish clear evidence of theological transition, though the stages are not recorded; we know, however, that the Meccans approved of the name _Allah_, but objected to the name _Rahman_. Prayer (_salat_), said to have been prescribed on the occasion of the Prophet's ascent into heaven after a miraculous journey from Mecca to Jerusalem, began to assume a stereotyped form in the place of assembly built by Mahomet immediately after his arrival; the attitudes of prayer in use among many communities (e.g. the Jewish standing, the prostration of some Christian sects) were combined. In general it was Mahomet's principle, while taking over a practice from some other sect, to modify it so as to render the Moslem method absolutely distinct; thus when a summons to prayer became requisite, a new mode (by the voice of a crier called _muaddhin_ or _muezzin_) was preferred to the Christian hammer; a new sacred day was adopted, in lieu of the Jewish Saturday and the Christian Sunday, in the weekday on which he had safely reached Kuba, Friday; but the sanctity was reduced to the actual time occupied by public worship. On the subject of food he was satisfied with the regulations of the Council of Jerusalem, recorded in Acts xv.; which were observed by few if any Christian sects. The prohibition of wine, which was enacted in A.H. 3, is said to have been occasioned by the riotous conduct of one of his followers when under the influence of liquor; Palgrave saw in it (perhaps with justice) a deliberate attempt to prevent harmony between Moslems and Christians, in whose most sacred rite wine is used. The Fast of Ramadan, in which food both liquid and solid is forbidden from sunrise to sunset, is said to be a pagan or semi-pagan institution; its importance for military training and discipline is not likely to have been overlooked by the Prophet.