could bear and which was suited to his prejudices, and he was made to believe that the end of the whole work would be the attaining of what he regarded as most desirable. The missionaries were all things to all men, in the broadest sense, and could work with a Kharijite fanatic, who longed for the days of Umar; a Bedawi Arab, whose only idea was plunder; a Persian driven to wild cries and tears by the thought of the fate of Ali, the well-beloved, and of his sons; a peasant, who did not care for any family or religion but only wished to live in peace and be let alone by the tax-gatherers; a Syrian mystic, who did not know very well what he thought, but lived in a world of dreams; or a materialist, whose desire was to clear all religions out of the way and give humanity a chance. All was fish that came to their net. So the long seed-planting went on. Abd Allah ibn Maymun had to flee to Salamiya in Syria, died there and went to his own place—if he got his deserts, no desirable one—and Ahmad, his son or grandson, took up the work in his stead. With him the movement tends to the surface, and we begin to touch hard facts and dates. In southern Mesopotamia—what is called the Arab Iraq—we find a sect appearing, nicknamed Qarmatians, from one of their leaders. In A.H. 277 (A.D. 890-1) they were sufficiently numerous and knew their strength enough to hold a fortress and thus enter upon open rebellion. They were peasants, we must remember, Nabateans and no Arabs, only Muslims by compulsion, and thus what we have here is really a Jacquerie, or Peasants' War. But a disturbance of any kind suited the Isma'ilians. From

there the rising spread into Bahrayn and on to south Arabia, varying in its character with the character of the people.

But there was another still more important development in progress. A missionary had gone to North Africa and there worked with success among the Berber tribes about Constantine, in what is now Algeria. These have always been ready for any change. He gave himself out as forerunner of the Mahdi, promised them the good of both worlds, and called them to arms. The actual rising was in A.H. 269 (A.D. 902). Then there appeared among them Sa'id, the son of Ahmad, the son of Abd Allah, the son of Maymun the oculist; but it was not under that name. He was now Ubayd Allah al-Mahdi himself, a descendant of Ali and of Muhammad ibn Isma'il, for whom his ancestors were supposed to have worked and builtup this conspiracy. In A.H 296 (A.D. 909) he was saluted as Commander of the Faithful, with the title of al-Mahdi. So far the conspiracy had succeeded. This Fatimid dynasty, so they called themselves from Fatima, their alleged ancestress, the daughter of Muhammad, conquered Egypt and Syria half a century later and held them till A.H. 567 (A.D. 1171). When in A.H. 317 the Umayyads of Cordova also claimed the Khalifate and used the title, there were three Commanders of the Faithful at one time in the Muslim world. Yet it should be noticed that the constitutional position of these Umayyads was essentially different from that of the Fatimids. To the Fatimids, the Abbasids were usurpers. The Umayyads of Cordova, on the other hand,