received with reproaches by her family but merely points in reply to
the new-born babe, who suddenly speaks from his cradle, asserting that
he is the prophet of God. Afterwards Jesus performs all kinds of
miracles, forms birds out of clay and makes them fly, heals the blind
and lepers, raises the dead, etc., and even brings down from heaven a
table ready spread. The Jews will not believe him, but the youth
follow him. He is not killed, but translated to God. Christians are
not agreed upon the manner of his death and the Jews have invented the
story of the Crucifixion.

Muhammed's knowledge of Christianity thus consists of certain isolated
details, partly apocryphal, partly canonical, together with a hazy
idea of the fundamental dogmas. Thus the influence of Christianity
upon him was entirely indirect. The Muhammedan movement at its outset
was influenced not by the real Christianity of the time but by a
Christianity which Muhammed criticised in certain details and forced
into harmony with his preconceived ideas. His imagination was
profoundly impressed by the existence of Christianity as a revealed
religion with a founder of its own. Certain features of Christianity
and of Judaism, prayer, purification, solemn festivals, scriptures,
prophets and so forth were regarded by him as essential to any
religious community, because they happened to belong both to Judaism
and to Christianity. He therefore adopted or wished to adopt these
institutions.

During the period of his life at Medina, Muhammed abandoned his
original idea of preaching the doctrines which Moses and Jesus had
proclaimed. This new development was the outcome of a struggle with
Judaism following upon an unsuccessful attempt at compromise. In point
of fact Judaism and Christianity were as widely different from one