of their protection and
championship by Mahomet.

In most cases the tax-gatherers were received as the inevitable result of
submission, but there were occasional resistances organised by the bolder
tribes, chief of whom was the Temim, who drove out Mahomet's envoy with
contempt and ill-usage. Reprisals were immediately set on foot, the tribe
was attacked and routed, many of its members being taken prisoner. These
were subsequently liberated upon the tribe's guarantee of good faith. The
Beni Mustalik also drove out the tax-gatherer, but afterwards repented
and sent a deputation to Mahomet to explain the circumstance. They were
pardoned and gave guarantees that they would dwell henceforth at peace
with the Prophet. The summer saw a few minor expeditions to chastise
resisters, chief of which was All's campaign against the Beni Tay. He was
wholly successful, and brought back to Medina prisoners and booty.

The "second year of embassies" proved more gratifying than the first.
Mahomet's power had increased sufficiently to awe the tribes of the
interior into submission and to gain at least a hearing from lands beyond
his immediate vicinity. Slowly and surely he was building up the fabric
of his dominion. With a watchfulness and sense of organisation
irresistible in its efficiency he made his presence known. The sword had
gained him his dominion, the sword should preserve it with the help of
his unfailing vigilance and diplomatic skill. As his power progressed it
drew to itself not only the fighting material but the dreams and poetic
aspirations of the wild, untutored races who found themselves beneath his
yoke. Islam was before all an ideal, a real and material tradition,
giving scope to the manifold qualities of courage, devotion, aspiration,
and endeavour. Every tribe coming fully within its magnetism felt it to
be the sum of his life, a religion which had not only an indivisible
mighty God at its head, but a strong and resolute Prophet as its earthly
leader. Around the central figure each saw the majesty of the Lord and
also the headship of armies, the crown of power, and the sovereignty of
wealth. They invested Mahomet with the royalty of romance, and the
potency of his magnetism is realised in the story of the conversion of
Ka'b the poet. He had for years voiced the feelings of contempt and anger
against the Prophet, and had been the chief vehicle for the launching of
defamatory songs. His conversion to the cause of Islam