classicism, from Oriental metaphysical religion and slowly pave the
way for the introduction of Germanic ideals directly derived from true
classicism. Not until that period does the West burst the bonds in
which Orientalism had confined it.

Christianity and Islam then stand upon an equal footing in respect
both of intellectual progress and material wealth. But as the West
emerges from the shadow-land of the middle ages the more definite
becomes its superiority over the East. Western nations become
convinced that the fetters which bind them were forged in the East,
and when they have shaken off their chains, they discover their own
physical and intellectual power. They go forth and create a new world,
in which Orientalism finds but scanty room.

The East, however, cannot break away from the theories of life and
mind which grew in it and around it. Even at the present day the
Oriental is swathed in mediaevalism. A journalist, for instance,
however European his mode of life, will write leaders supported by
arguments drawn from tradition and will reason after the manner of the
old scholasticism. But a change may well take place. Islam may
gradually acquire the spirit as well as the form of modern Europe.
Centuries were needed before mediaeval Christianity learned the need
for submission to the new spirit. Within Christendom itself, it was
non-Christian ideas which created the new movement, but these were
completely amalgamated with pre-existing Christianity. Thus, too, a
Renaissance is possible in the East, not merely by the importation and
imitation of European progress, but primarily by intellectual
advancement at home even within the sphere of religion.

Our task is drawing to its close. We have passed in review the