ations between the two systems of thought.

The religion now known as Islam is as near to the preaching of
Muhammed or as remote from it, as modern Catholicism or Protestant
Christianity is at variance or in harmony with the teaching of Jesus.
The simple beliefs of the prophet and his contemporaries are separated
by a long course of development from the complicated religious system
in its unity and diversity which Islam now presents to us. The course
of this development was greatly influenced by Christianity, but
Christian ideas had been operative upon Muhammed's eager intellectual
life at an even earlier date. We must attempt to realise the working
of his mind, if we are to gain a comprehension of the original
position of Islam with regard to Christianity. The task is not so
difficult in Muhammed's case as in that of others who have founded
religious systems: we have records of his philosophical views,
important even though fragmentary, while vivid descriptions of his
experiences have been transmitted to us in his own words, which have
escaped the modifying influence of tradition at second hand. Muhammed
had an indefinite idea of the word of God as known to him from other
religions. He was unable to realise this idea effectively except as an
immediate revelation; hence throughout the Qoran he represents God as
speaking in the first person and himself appears as the interlocutor.
Even direct commands to the congregation are introduced by the
stereotyped "speak"; it was of primary importance that the Qoran
should be regarded as God's word and not as man's. This fact largely
contributed to secure an uncontaminated transmission of the text,
which seems also to have been left by Muhammed himself in definite
form. Its intentional obscurity of expression does not facilitate the
task of the inquirer, but it provides, none the less, considerable
information concerning the religious progress of its author. Here we
are upon firmer ground than when we attempt to describe Muhammed's
outward life, the first half of which is wrapped in obscurity no less
profound than that which veils the youth of the Founder of
Christianity.

Muhammed's contemporaries lived amid religious indifference. The
majority of the Arabs were heathen and their religious aspirations
were satisfied by local cults of the Old Semitic character. They may
have preserved the religious institutions of the great South Arabian
civilisation, which was then in a state o