The Suras, viewed as a whole, strike me as being the work of one who began his career as a thoughtful enquirer after truth, and an earnest asserter of it in such rhetorical and poetical forms as he deemed most likely to win and attract his countrymen, and who gradually proceeded from the dogmatic teacher to the politic founder of a system for which laws and regulations had to be provided as occasions arose. And of all the Suras it must be remarked that they were intended not for readers but for hearers-that they were all promulgated by public recital-and that much was left, as the imperfect sentences shew, to the manner and suggestive action of the reciter. It would be impossible, and indeed it is unnecessary, to attempt a detailed life of Muhammad within the narrow limits of a Preface. The main events thereof with which the Suras of the Koran stand in connection, are-The visions of Gabriel, seen, or said to have been seen, at the outset of his career in his 40th year, during one of his seasons of annual monthly retirement, for devotion and meditation to Mount Hirâ, near Mecca,-the period of mental depression and re-assurance previous to the assumption of the office of public teacher-the Fatrah or pause (see n. p. 20) during which he probably waited for a repetition of the angelic vision-his labours in comparative privacy for three years, issuing in about 40 converts, of whom his wife Chadijah was the first, and Abu Bekr the most important: (for it is to him and to Abu Jahl the Sura xcii. p. 32, refers)-struggles with Meccan unbelief and idolatry followed by a period during which probably he had the second vision, Sura liii. p. 69, and was listened to and respected as a person "possessed" (Sura lxix. 42, p. 60, lii. 29, p. 64)-the first emigration to Abyssinia in A.D. 616, in consequence of the Meccan persecutions brought on by his now open attacks upon idolatry (Taghout)-increasing reference to Jewish and Christian histories, shewing that much time had been devoted to their study the conversion of Omar in 617-the journey to the Thaquifites at Taief in A.D. 620-the intercourse with pilgrims from Medina, who believed in Islam, and spread the knowledge thereof in their native town, in the same year-the vision of the midnight journey to Jerusalem and the Heavens-the meetings by night at Acaba, a mountain near Mecca, in the 11th year of his mission, and the pledges of fealty there given to him-the command given to the believers to emigrate to Yathrib, henceforth Medinat-en-nabi (the city of the Prophet) or El-Medina (the city), in April of A.D. 622-the escape of Muhammad and Abu Bekr from Mecca to the cave of Thaur-the FLIGHT to Medina in June 20, A.D. 622-treaties made with Christian tribes-increasing, but still very imperfect acquaintance with Christian doctrines-the Battle of Bedr in Hej. 2, and of Ohod-the coalition formed against Muhammad by the Jews and idolatrous Arabians, issuing in the siege of Medina, Hej. 5 (A.D. 627)-the convention,