acquiesced unconsciously in his subtle attempts to merge the two faiths
into a whole wherein Islam would be the dominant factor. When Mahomet
made Jerusalem his Kibla, or direction of prayer, and emphasised the
connection between Jewish and Arabian history, they suffered these
advances, and agreed to a treaty which would have formed the foundations
of a political and social convergence and ultimate absorption of their
own nation.

Mahomet knew that federalism with the Jews was a necessary step to his
desired end, and therefore he drew up a treaty wherein mutual protection
against outward enemies, as well as against internal sedition, was
assured. Hospitality was to be freely rendered and demanded, and neither
party was to support an Infidel against a Believer. Guarantees for mutual
security were exchanged, and it was agreed that each should be free to
worship in his own fashion. The treaty throws light upon the clan-system
still obtaining in seventh-century Arabia. The Jews were their own
masters in the ordering of their lives, as were the Medinan tribes, even
after many years of neighbourhood and frequent interchange of commerce
and mutual assurances. The most significant political work achieved by
Mahomet, the planting of the federal, and later, the national idea in
Arabia in place of the tribal one, was thus inaugurated, and throughout
the development of his political power it will be seen that the struggles
between himself and the surrounding peoples virtually hinged upon the
acceptance or rejection of it.

The Jews, with their narrow conception of the political unit, could
acquiesce neither in federalism nor in union, and as soon as Mahomet
perceived their incapacity he became implacable, and either drove them
forth or compelled their submission by terror and slaughter. But for the
present his policy and prudence dictated compromise, and he was strong