by a Persian convert. But he also employed agents to sow dissension among the confederates, and succeeded with this no less than with the other expedient. After a brief stay, and scarcely striking a blow, the confederacy dispersed, leaving the Jews who still remained in Medina to the summary vengeance of the Prophet. The want of records written from the Meccan standpoint renders the abortiveness of this last attempt at storming the Prophet's stronghold scarcely intelligible. From this time, however, the road towards the eventual taking of Mecca became easy, and we are told that such was the importance attached to that city throughout Arabia that its acquisition meant for the Prophet the acquisition of the whole peninsula. The next year (A.H. 6) he deemed it advisable to make a truce with the Meccans (the Truce of Hodaibiyah), whereby he secured for his followers the right of performing the pilgrimage in the following year; on this occasion he even consented to forgo his title "Prophet of Allah," when the Meccans refused to sign a deed in which it was employed, greatly to the scandal of his more earnest followers, including Omar; they were however too deeply committed to Islam to be able to defy the Prophet. When the pilgrimage was performed (A.H. 7), Mahomet not only won important converts in the persons of Khalid and the no less able `Amr b. al-`As, but in general impressed the population with the idea that his was the winning side. An excuse was easily found for invading Mecca itself in the following year, when Abu Sofian took the opportunity of embracing Islam before it was too late. Very little resistance was now made by the Meccans, whose chiefs were already in Mahomet's camp, and Mahomet used his victory with great moderation; his proscription list was finally reduced to two. The theory that all offences were cancelled by conversion was loyally observed. Moreover the Prophet incurred the displeasure of his Medinese friends by the anxiety which he displayed to soothe the feelings of his former enemies and antagonists. The Medinese, however, prevailed upon him to maintain their city as his political capital, while making Mecca the religious centre of his system; and this arrangement accounts perhaps more than anything else for the persistence of the system amid so many dynastic changes.