The day is called in the Koran by a Syriac expression the "Day of Deliverance," and both for internal and external politics it was of incalculable advantage to Islam. The booty and the ransoms of the prisoners provided the means for dealing with distress; the story of supernatural aid soothed the feelings of the defeated Meccans and had a tendency to disarm resistance elsewhere; whilst Mahomet in the popularity acquired by his victory was able to strike forcibly at his enemies in Medina. One of the sequels to the victory was a series of assassinations whereby critics of his actions were removed. The Taking of Mecca. The defeat at Badr naturally led to efforts on the part of the Meccans to avenge their dead and besides to secure the commerce, by which they lived, from an enemy who was gradually getting all the seaboard that lay between Jeddah and Yanbo within his sphere of influence; and the year after Badr (A.H. 3) Abu Sofian was able to lead a force said to be three times as great as that which had been defeated, and so numbering some 3000 men, against Medina itself; part of it was under Khalid b. al-Walid, one of the greatest of Arab captains, afterwards conqueror of Syria. It is said that Mahomet's plan was to remain in Medina itself, and leave it to the Meccan commander to discover some way of taking the place; but that his hand was forced by his more ardent followers. Others, however, assign this advice to Abdallah b. Ubayy, and make the Prophet anxious to fight from the first. A battle was in consequence fought under Mt Uhud (or Ohod), north-west of Medina, wherein Khalid succeeded in inflicting a severe defeat on Mahomet's forces; his uncle Hamza, hero of Badr, was killed on this occasion. Fortunately for the Moslems, the Meccans considered that they had finished their task when they discovered that they had killed a number of the former equal to those who had fallen at Badr on their own side; instead therefore of pursuing their victory they went home. The immediate effect on Arabia appears to have been to dissipate the illusion that the Prophet could count on supernatural assistance in his wars; and we hear of some blows being dealt him from outside. Meanwhile his relations towards the Medinese Jews had grown more and more hostile, and these are credited with doing their best to rouse the Meccans to a sense of the danger which threatened them in the continuance of the Prophet's power, and in general to stir up hostility against him in Arabia. Whether this part was played by them or not, in the fifth year of the Prophet's stay at Medina a fresh invasion of the territory took place by a vast confederate force of Meccans with their allies, the tribes Fazarah, Asad, Murrah, &c., to the number, it is said, of 10,000. This time the intention of the leaders was undoubtedly to stamp out Islam. For the first time in Arab warfare Mahomet resorted to the expedient of defending his city by a trench, called by a Persian name, and suggested