to a combination of other Jewish tribes, which laid siege to Medinah.  The siege was not successful, and barbarous treatment was meted out to the besiegers.  After much skirmishing and general fighting, a number of the Jews who had been captured were decapitated, while their women and children were enslaved.  Those who were unwilling to embrace Islam, were compelled to pay tribute.  So the prosperity and success of Islam was assured.  The Jews were no longer bold enough to cause the prophet any anxiety as to the validity of his prophetic claims, nor were they of a mind that would arouse fear as to their fighting abilities.  They were true descendants of Isaac and Jacob, who were both men of peace, and were not qualified for success in war against the posterity of the active warlike Ishmael and Esau.

Freed from all anxiety in this direction, the prophet, realising that the security of Medinah could never be assured while the Meccans were opposed to him, began to formulate plans for the conquest of their city.  His first step was to try and conciliate them, with a view to sending a pilgrim band into the city, but the citizens were far too cautious and suspicious to allow that.  At last, however, they were prevailed upon to receive his son-in-law, Omar, who succeeded in persuading a section of the Meccans of the injustice of barring the Holy Temple to those who, although their enemies, were, after all, their kinsmen.  This led to a treaty, in which Mohammed brought shame upon his followers because of his concessions.  The arrangements were that for ten years, peace between the prophet and the Meccans should be maintained, and that within a year a party of the Moslems were to be allowed to make a pilgrimage to the Kaaba.

The humiliation to which the prophet compelled his followers to submit gave rise to considerable indignation, which was allayed only when he himself submitted to the shaving of his head and the offering of sacrifice.  He knew that the humiliation was worthy of the advantage gained—­indeed, it was but the furtherance of his policy, in which no action that was expedient could possibly be disgraceful.  To him such a treaty involved no sacred obligation to his enemies.  He was God’s prophet, and as such was free of all obligation to those who did not follow him, a principle deeply rooted in Islam, which makes the violation of all virtuous relations with unbelievers highly meritorious.

V.—­WORLD CONQUEST.

Not long after the treaty with the Meccans, Mohammed revealed the fact that he had elaborated a scheme of world conquest, by sending representatives to earthly monarchs of whom he had heard.  His messengers carried letters bearing the seal, “Mohammed, Prophet of God,” and urging the addressees to acknowledge his claims by embracing Islam.  These overtures were in some cases favourably received; in others with contempt; but, of course, did not lead to compliance with the demands, except, perhaps, on the part of a few of the rulers of some Arabic tribes.