prime artificer in his career of conquest.  But in those confidently intimate traditions handed down to us from his immediate entourage, and especially from Ayesha, we find him alternately passionate and gentle, wearing his power with conscious authority, mild in his treatment of the poor, terrible to his enemies, autocratic, intolerant, with a strange magnetism that bound men to him.  The mystery enveloping great men even in their lifetime, among primitive races, creeps down in these documents to hide much of his personality from us, but his works proclaim his energy and tireless organising powers, even if the mythical, allegoric element predominates in the earlier traditions.  The man who undertook and achieved the gigantic task of organising a new social and political as well as religious order may be justly credited with calling forth and centering in himself the vivid imaginations of that most credulous age.

The year 620-621 passed chiefly in expectation of the Greater Pilgrimage, when the disciples from Medina were to come to report progress and to confirm their faith.  The momentous time arrived, and Mahomet went almost fearfully to meet the nucleus of his future kingdom in Acaba, a valley near Mina.  But his fears were groundless, for the little party had been faithful to their leader, and had also increased their numbers.

They met in secret, and we may picture them a little diffident in so strange a place, ever expectant of the swift descent of the Kureisch and their own annihilation.  Withal they were enthusiastic and confident of their leader.  One is irresistibly reminded, in reading of this meeting, of that little outcast band from Judea which ultimately prevailed over Caesar Imperator through its mighty quality of faith.  The accredited words of the first pledge given at Acaba are traditionally extant; they combine curiously religious, moral, and social covenants, and assert even at that early stage the headship of the Prophet over his servants: 

“We will not worship any but God; we will not steal, neither will we commit adultery nor kill our children; we will not slander in any wise, nor will we disobey the Prophet in anything that is right.”

The converts then departed to their native city, for Mahomet did not deem the time yet ripe enough for migration thither.  He possessed the difficult art of waiting until the effectual time should arrive, and there is no doubt that by now he had formed definite plans to set up his rule in Medina when there should be sufficient supporters there to guarantee his success.  Musab, a Meccan convert of some learning, was deputed to accompany the Medinan citizens to their city and give instruction therein to all who were willing to study the Muslim creed.

For yet another year Mahomet was to possess his soul in patience, but it was with feelings of far greater confidence that he awaited the passing of time.  More than ever he became sure of the guiding hand of Allah, that pointed indisputably to the stranger city as the goal of his strivings.  This city held a goodly proportion of Jews, therefore the connection between his faith and that of Judaism must be continually emphasised.