RELATION OF ISllM TO EARLIER RELIGIONS. 21
attain to no knowledge of the Hebrew Scriptures, though on the other hand he had abundant opportunity to study Judaism with its wealth of tradition and legend as it lived in the mouth of the people.
In the first section we have shown that Muhammad had good reasons for incorporating much taken from Judaism in his Quran. By so doing he hoped to strengthen the opinion that he was taught by direct revelation from Grod j he had also a strong wish to win over the Jews to his kingdom of the faithful upon earth, and then, too, the legends and fanciful sayings of the Jews harmonised with his poetic nature. In the second section we have shown that he had abundant opportunities of acquainting himself with Judaism ; and now in the third section, before finally determining that a borrowing from Judaism really took place, we have to consider and answer the question : Would such a borrowing have been consistent with the other views and opinions held by Muhammad ?
THIRD SECTION. Was it compatible with Muhammad's plan to borrow from Judaism?
We must consider this question from two sides.
First, it might have appeared to Muhammad as inadvisable to borrow from the system of any other religious body lest he should be accused of want of individuality ; and secondly, there might have been something in the very fact of adopting from Judaism which would militate against his other plans. On closer examination, however, we find that neither was the case. In general he was in favour of borrowing from earlier religions. He desired no peculiarity, no new religion which should oppose all that had gone before ; he sought rather to establish- one founded on the ancient creeds purified from later changes and additions, one which should adopt this or that new idea, and which
