into the union of one consolidated whole, with himself and family at its head, as a human representation of the unity and supremacy of the one and only God. This latter, as we know, was in no way original. It is clear all throughout that he had profited from his knowledge of Jewish tradition and experience, and that he based his theory on the dogmas of Moses and Abraham. He had long since realized that it was the worship of their own tribal and communal gods by the members of the various Arab tribes and communities that accentuated the differences and divisions between them. He determined, therefore, as the Jewish leaders long before him had attempted, to consolidate and weld them into a single nation, through the worship of the one supreme and indivisible God. It was on and through this divine indivisibility that he decided to base and construct the unity and nationalization of the people. Unquestionably Mohammed’s movement was as much political as it was religious, as much material as it was spiritual. But being of a profoundly reflective, at the same time of a practical, turn of mind, he chose religion as the only possible and thoroughly reliable means of achieving his great and noble ends; not only possible and thorough, however, but the most potential. Mohammed, in fact, judged the capacity and characteristics of his countrymen to a nicety. Unconsciously--for legislation to him was a natural heritage--he followed the example of the most famous legislators, and instituted such laws as at the time were the best that the people were capable of receiving. Tactful and diplomatic to a degree, it was policy on his part to retain a certain number of the old beliefs and customs in order to satisfy the people. He knew, none better, the fierce and turbulent temper of his countrymen, and how it was most politic to deal with them. In making this concession he showed his political wisdom, if not a certain breadth and greatness of statecraft. After all it was, from an independent standpoint, but a small concession as compared to the prize that he got in return for it. It was a compromise in other words. Yet this and his own evidence in the Koran is important as showing that Mohammed was not so much in a strict sense the originator of a new creed as he was a reformer and the renovator of an old one. It was the impress of his great personality, distinguished as this was by the intense sincerity and earnestness of his nature, that has left its mark on human history.