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It is, however, certain that the discontent of the Jews voiced itself more and more loudly as the year advanced. The suras of the period are full of revilings and threats against them, and form a greater contrast coming after the later Meccan suras wherein Israel was honoured and its heroes held up as examples.

The Suras, without any claim to logical connection, were written down by an amanuensis on bits of parchment, or pieces of wood or leather, and even on the shoulder-bones of sheep. And they were each the expression of Mohammed's particular mood at the time, and each entered in some degree into his character from that time forth.

In one of the suras "The Cow" Mahomet makes first mention of that comfortable doctrine of "cancelling," by which later verses of the Kuran cancel all previous revelations dealing with the same subject if these prove contradictory: "Whatever verses we cancel or cause thee to forget, we bring a better or its like; knowest thou not that God hath power over all things?"

In the summaries that follow, it is this chronological order that is adopted. The Mekkan suras are much more original than the Medinah ones, especially those of the first period i.e., those belonging to the first four years of Muhammad's prophetic mission, e.g., suras 96, 74, etc. In these suras the style is grander, more passionate, and fuller of poetry.

The Magadhas are comprehenders of signs; the Koshalas comprehend from what they see; the Kurus and the Pancalas comprehend from a half-uttered speech; the Salwas cannot comprehend till the whole speech is uttered. The Mountaineers, like the Sivis, are very stupid. The Yavanas, O king, are omniscient; the Suras are particularly so. The Mlecchas are wedded to the creations of their own fancy.

The Koran is undoubtedly the authentic work of Mahomet himself: the suras or chapters are arranged in a wrong order, and if they are read as they stand do not tell any intelligible story; but when placed, as has now been done by scholars, in the true historical order, they show the history of Mahomet's mind with great clearness. After the Koran came the traditions.

During these four years the suras of the first Meccan period were revealed, and enough may be gathered from them to judge both the limits of Mahomet's preaching and the attitude towards it on the part of the Kureisch. Mahomet was content at this time to emphasise in eloquent, almost incoherent words his central theme the unity of God.

We have seen how large a space Jewish legend and history fill in the contemporary suras of the Kuran, and Mahomet's friendship with Israel increased noticeably during his last two years at Mecca.

It bears a strong resemblance to many parts of the Po, excepting in the stillness of its current, which was so great, that it would have been easy while leaning over the bow of the vessel, to fancy the Saone into the blue sky, and the coche d'eau, into Southey's vessel of the Suras, or Wordsworth's ærial skiff.

Still keeping his purpose immutable, he sought to strengthen the faith of his followers for the trials he knew must come. The Kuran thus became more important as the mouthpiece of his exhortations. The suras of this time resound with words of encouragement and confidence. He is about to become the leader of a perilous venture in honour of God.