than the old Arabian religions, and assimilated to Christianity in many
important respects. The chief fault we have to find in Mohammed was, the
propagation of his doctrines by the sword, and the use of wicked means
to bring about a good end. The truths he declared have had an immense
influence on Asiatic nations, and these have given vitality to his
system, if we accept the position that truth alone has vitality.

One remarkable fact stands out for the world to ponder,--that, for more
than fourteen hundred years, one hundred and eighty millions (more than
a sixth part of the human race) have adopted and cherished the religion
of Mohammed; that Christianity never had so astonishing a triumph; and
that even the adherents of Christianity, in many countries, have not
manifested the zeal of the Mohammedans in most of the countries where it
has been acknowledged. Now these startling facts can be explained only
on the ground that Mohammedanism has great vital religious and moral
truths underlying its system which appeal to the consciousness of
mankind, or else that these truths are so blended with dangerous errors
which appeal to depraved passions and interests, that the religion
spread in consequence of these errors rather than of the truth itself.

The question to be considered, then, is whether Mohammedanism spread in
consequence of its truths or in consequence of its errors.

In order to appreciate the influence of the Arabian prophet, we are
first led into the inquiry whether his religion was really an
improvement on the old systems which previously prevailed in Arabia. If
it was, he must be regarded as a benefactor and reformer, even if we
admit the glaring evils of his system, when measured by the purer
religion of the Cross. And it then simply becomes a question whether it
is better to have a prevalent corrupted system of religion containing