It is claimed that Mohammed brought such a reform.  He was born in the year 570, of the family of Hashem and the tribe of Koreish, to whom was intrusted the keeping of the Black Stone.  He therefore belonged to the highest Arabian aristocracy.  Early left an orphan and in poverty, he was reared in the family of one of his uncles, under all the influences of idolatry.  This uncle was a merchant, and the youth made long journeys with him to distant fairs, especially in Syria, where he probably became acquainted with the Holy Scriptures, especially with the Old Testament.  In his twenty-fifth year he entered the service of Cadijeh, a very wealthy widow, who sent to the fairs and towns great caravans, which Mohammed accompanied in some humble capacity,—­according to the tradition as camel-driver.  But his personal beauty, which was remarkable, and probably also his intelligence and spirit, won the heart of this powerful mistress, and she became his wife.

He was now second to none in the capital of Arabia, and great thoughts began to fill his soul.  His wife perceived his greatness, and, like Josephine and the wife of Disraeli, forwarded the fortunes of her husband, for he became rich as well as intellectual and noble, and thus had time and leisure to accomplish more easily his work.  From twenty-five to forty he led chiefly a contemplative life, spending months together in a cave, absorbed in his grand reflections,—­at intervals issuing from his retreat, visiting the marts of commerce, and gaining knowledge from learned men.  It is seldom that very great men lead either a life of perpetual contemplation or of perpetual activity.  Without occasional rest, and leisure to mature knowledge, no man can arm himself with the weapons of the gods.  To be truly great, a man must blend a life of activity with a life of study,—­like Moses, who matured the knowledge he had gained in Egypt amid the deserts of Midian.

With all great men some leading idea rules the ordinary life.  The idea which took possession of the mind of Mohammed was the degrading polytheism of his countrymen, the multitude of their idols, the grossness of their worship, and the degrading morals which usually accompany a false theology.  He set himself to work to produce a reform, but amid overwhelming obstacles.  He talked with his uncles, and they laughed at him.  They would not even admit the necessity of a reform.  Only Cadijeh listened to him and encouraged him and believed in him.  And Mohammed was ever grateful for this mark of confidence, and cherished the memory of his wife in his subsequent apostasy,—­if it be true that he fell, like Solomon.  Long afterwards, when she was dead, Ayesha, his young and favorite wife, thus addressed him:  “Am I not better than Cadijeh?  Do you not love me better than you did her?  She was a widow, old and ugly.”  “No, by Allah!” replied the Prophet; “she believed in me when no one else did.  In the whole world I had but one friend, and she was that