The popular idea, that fanatical intolerance of all professors of other religions is an essential and fundamental principle in Mohammedanism, cannot be maintained. The paganism of Mecca was distinctly latitudinarian, so Mohammed accepted in full the sacred books of the Jews and Christians, as would have seemed natural to an Arabian of that age, especially to a monotheistic teacher who was closely connected with the Ka’aba. This does not mean that he in any way apprehended the meaning of Judaism and Christianity. The doctrine of the perpetuity of the moral law never seems to have entered into his mind, even in the most elementary form. He wished to say that he had himself received a revelation superseding all former ones by the mandate of God, and he did not wish to make trouble by pronouncing other religions to be false, without absolute necessity. His real object was to unite the Arabs by a reformed religion, and at first he regarded his mission as a purely national one. Whatever were his ultimate designs upon the Jews and Christians in Arabia, he intentionally conveyed to them the impression that, if they recognised him as a prophet to others, he would be content without their accepting him themselves. Indeed, while he was still at Mecca, he was even uncertain whether the idolaters who accepted him might not be allowed to retain some of their idols as intermediaries between themselves and Allah. He went so far on one occasion as to actually effect a reconciliation on this basis; but as such a concession must have greatly damaged his influence with those who were favourably disposed to the _Hanif_ movement, he afterwards repudiated the transaction, and declared that he had acted under the influence of the devil. His work in Mecca was not very successful; and the opposition he encountered was so strong that he had at last to begin to make attempts to start work in some other place, and he was finally successful in making a fresh beginning in Medina. Here he was able to take advantage of a family connection with some of the principal citizens, and also of a long-standing rivalry between Medina and Mecca. Although the movement in Mecca had not been widely successful, Mohammed had gathered amongst his followers several really prominent men. Consequently, the people of Medina, although divided on the subject of his prophetic mission, were unanimous as to the advisability of receiving him and his followers into their town. Settled in Medina, Mohammed’s fortunes underwent a change. The chieftancy of the tribe to which his grandmother had belonged fell vacant, and, as most of the members of this tribe had become Mussulmans, Mohammed had no difficulty in himself becoming their chief. Considering himself restrained by no preconception or former revelation of the moral law, he was able, without dropping for one moment his pretensions to prophethood, to use every means of fraud and violence which seemed conducive to his political end.