The omission of Christ's name is the more remarkable because Mr. Sen spoke much of him Omission of Christ's name.in his public lectures. He had said in May, 1879, "None but Jesus, none but Jesus, none but Jesus ever deserved this precious diadem, India; and Jesus shall have it." But he clearly indicated that the Christ he sought was an Indian Christ; one who was "a Hindu in faith," and who would help the Hindus to "realize their national idea of a yogi" (ascetic).

Let it be noted that, from the beginning of his career, Mr. Sen had spoken earnestly of the fatherhood of God and the brotherhood of man—though, these great conceptions are not of Hindu origin. It is difficult to see why, in later days, he insisted so much on the "motherhood of God." "Motherhood of God."Perhaps it was a repetition—he probably would have called it an exaltation—of the old Hindu idea, prevalent especially among the worshipers of Siva, that there is a female counterpart—a Sakti—of every divinity. Or, possibly, it may have been to conciliate the worshipers of Durga and Kali, those great goddesses of Bengal.

A public proclamation was soon issued, purporting Public proclamation said to be from God.to be from God himself, as India's mother. The whole thing was very startling; many, even of Keshub's friends, declared it blasphemous. Next, in the "Flag Ceremony," the flag or banner of the New Dispensation received a homage scarcely distinguishable from worship. Then—as if in strict imitation of the ancient adoration of Agni, or Fire—a pile of wood was lighted, clarified butter poured on it, and prayers addressed to it, ending thus—"O, brilliant Fire! in thee we behold our resplendent Lord." This was, at least, symbolism run wild; and every one, except those who were prepared to follow their leader to all lengths, saw that in a land like India, wedded to idolatry, it was fearfully perilous.

In March, 1881, Mr. Sen and his friends introduced celebrations which, to Christian minds, seemed a distressing caricature of the Christian sacraments. Other "Apostolic Durbar."institutions followed; an Apostolic Durbar (Court of Apostles), for instance, was established. There was no end to Mr. Sen's inventiveness.

In a public lecture delivered in January, 1883, on "Asia's message to Europe," he elaborately expounded the idea that all the great religions are of Asiatic origin, and that all of them are true, and that the one thing required to constitute the faith of the future—the religion of humanity—is the blending of all these varied Oriental systems into one.

It was not easy to reconcile Mr. Sen's public utterances with his private ones—though far Inconsistencies between Mr. Sen's public and private utterances.be it from us to tax him with insincerity. Thus, in an interview extending over two hours, which the writer and two missionary friends had with him a week or so before the lecture now referred to, he said he accepted as true and vital all the leading doctrines of the Christian faith, with the exception of the resurrection of Christ. But another fundamental difference remained—he avowedly dissented from the orthodox creed in rejecting the miraculous element in Scripture. At an interview I had with him some time before he earnestly disclaimed all intention to put Christ on a level with Buddha or Mohammed. "I am educating my friends," he said, "to understand and approve of Christianity; I have not yet said my last word about Christ." It is a solemn question, Had he said it when his career was ended? If so, it was far from a satisfactory Mr. Sen's policy of reserve.word. His policy of reserve and adaptation had probably kept him from uttering all that was in his heart; but it was a sorely mistaken policy. Had he temporized less he would have accomplished more.

Since the death of Mr. Sen there has been a violent dispute between his family and the "Apostolic Durbar," on one side, and one of his ablest followers, on the other; and the New Dispensation will probably split in two, if it does not perish altogether.

In the meantime, the Sadharan Samaj, which broke off The Sadharan Samaj.from Keshub's party in 1878, has been going on with no small vigor. Vagaries, either in doctrine or rites, have been carefully shunned; its partisans profess a pure Theistic creed and labor diligently in the cause of social reform. Their position is nearly that of Unitarian Christianity, and we fear they are not at present approximating to the full belief of the Church Catholic.

Movements in western India.Very similar in character to the Brahmo Somaj is the Prarthana Somaj in western India. As far back as 1850, or a little earlier, Tenets of the Prarthana Sabha.there was formed a society called the Prarthana Sabha (Prayer-meeting). Its leading tenets were as follows:

The society, after some time, began to languish; but in 1867 it was revived under the name of Prarthana Somaj. Its chief branches are in Bombay, Poona, Ahmedabad, and Surat.

An interesting movement called the Arya Samaj was commenced a few years ago by a Pandit—Dayanand Arya Samaj.Sarasvati. He received the Vedas as fully inspired, but maintained that they taught monotheism—Agni, Indra, and all the rest being merely different names of God. It was a desperate effort to save the reputation of the ancient books; but, as all Sanskrit scholars saw at a glance, the whole idea was a delusion. The Pandit is now dead; and the Arya Samaj may not long survive him.

At the time we write we hear of an attempt to defend idolatry and caste made by men of considerable education.

The so-called "Theosophists" have, for several years, been active in India. Of existing Theosophists.religions, Buddhism is their natural ally. They are atheists. A combination which they formed with the Arya Samaj speedily came to an end.

Lastly, the followers of Mr. Bradlaugh are diligent in supplying their books to Indian students.

Poor India! No wonder if her mind is bewildered as she listens to such a Babel of voices. The state of things in India now strikingly resembles that which existed in the Roman Empire at the rise of Christianity; when East and West were brought into the closest contact, and a great conflict of systems of thought took place in consequence.

But even as one hostile form of gnostic belief rose after another, and rose only to fall—and as the greatest and best-disciplined foe of early Christianity—- the later Platonism—gave way before the steady, irresistible march of gospel truth, so—we have every reason to hope—it will be yet again. The Christian feels his heart swell in his breast as he thinks what, in all human probability, India will be a century, or even half a century, hence. O what a new life to that fairest of Eastern lands when she casts herself in sorrow and supplication at the feet of the living God, and then rises to proclaim to a listening world

May God hasten the advent of that happy day!

THE RISE AND DECLINE OF ISLAM.

OUTLINE OF THE ESSAY.

The progress of Islam was slow until Mohammed cast aside the precepts of toleration and adopted an aggressive, militant policy. Then it became rapid. The motives which animated the armies of Islam were mixed—material and spiritual. Without the truths contained in the system success would have been impossible, but neither without the sword would the religion have been planted in Arabia, nor beyond. The alternatives offered to conquered peoples were Islam, the sword, or tribute. The drawbacks and attractions of the system are examined. The former were not such as to deter men of the world from embracing the faith. The sexual indulgences sanctioned by it are such as to make Islam "the Easy way."

The spread of Islam was stayed whenever military success was checked. The Faith was meant for Arabia and not for the world, hence it is constitutionally incapable of change or development. The degradation of woman hinders the growth of freedom and civilization under it.

Christianity is contrasted in the means used for its propagation, the methods it employed in grappling with and overcoming the evils that it found existing in the world, in the relations it established between the sexes, in its teaching with regard to the respective duties of the civil and spiritual powers, and, above all, in its redeeming character, and then the conclusion come to that Christianity is divine in its origin.

THE

The object of these few pages is, first, to inquire briefly into the causes which led to the marvelous Object of the Tract.rapidity of the first movement of Islam: secondly, to consider the reasons which eventually stayed its advance; and, lastly, to ascertain why Mohammedan countries have kept so far in the rear of other lands in respect of intellectual and social progress. In short, the question is how it was that, Pallas-like, the faith sprang ready-armed from the ground, conquering and to conquer, and why, the weapons dropping from its grasp, Islam began to lose its pristine vigor, and finally relapsed into inactivity.

I.

It is only in the first of these periods that Islam at all runs parallel with Christianity. The I. Ministry at Mecca, A. D. 609-622.great body of his fellow-citizens rejected the ministry of Mohammed and bitterly opposed his claims. His efforts at Mecca were, therefore, confined to teaching and preaching and to the publishing of the earlier "Suras," or chapters of his "Revelation." After some thirteen years spent thus his converts, to the number of about a hundred and fifty men and women, were forced by the persecution of the Coreish (the ruling tribe at Mecca, from which Mohammed was descended) to quit their Success at Mecca limited.native city and emigrate to Medina.35 A hundred more had previously fled from Mecca for the same cause, and found refuge at the court of the Negus, or king of Abyssinia; and there was already a small company of followers among the citizens of Medina. At the utmost, therefore, the number of disciples gained over by the simple resort to teaching and preaching did not, during the first twelve years of Mohammed's ministry, exceed a few hundreds. It is true that the soil of Mecca was stubborn and (unlike that of Judea) wholly unprepared. The cause also, at times, became the object of sustained and violent opposition. Even so much of success was consequently, under the peculiar circumstances, remarkable. But it was by no means singular. The progress fell far short of that made by Christianity during the corresponding period of its existence,36 and indeed by many reformers who have been the preachers of a new faith. It gave no promise whatever of the marvelous spectacle that was about to follow.

Having escaped from Mecca and found a new and II. Change of policy at Medina, A. D. 622-632.congenial home in Medina, Mohammed was not long in changing his front. At Mecca, surrounded by enemies, he taught toleration. He was simply the preacher commissioned to deliver a message, and bidden to leave the responsibility with his Master and his hearers. He might argue with the disputants, but it must be Arabia converted from Medina at the point of the sword."in a way most mild and gracious;" for "in religion" (such was his teaching before he reached Medina) "there should be neither violence nor constraint."37 At Medina the precepts of toleration were quickly cast aside and his whole policy reversed. No sooner did Mohammed begin to be recognized and obeyed as the chief of Medina than he proceeded to attack the Jewish tribes settled in the neighborhood because they refused to acknowledge his claims and believe in him as a prophet foretold in their Scriptures; two of these tribes were exiled, and the third exterminated in cold A. D. 623.blood. In the second year after the Hegira, or flight from Mecca (the period from which the Mohammedan era dates), he began to plunder the caravans of the Coreish, which passed near to Medina on their mercantile journeys between Arabia and Syria. So popular did the cause of the now militant and marauding prophet speedily become among the citizens of Medina and the tribes around A. D. 630.that, after many battles fought with varying success, he was able, in the eighth year of the Hegira to re-enter his native city at the head of ten thousand armed followers. Thenceforward success A. D. 632.was assured. None dared to oppose his pretensions. And before his death, in the eleventh year of the Hegira, all Arabia, from Bab-el-Mandeb and Oman to the confines of the Syrian desert, was forced to submit to the supreme authority of the now kingly prophet and to recognize the faith and obligations of Islam.38

This Islam, so called from its demanding the entire Religion of Mohammed described."surrender" of the believer to the will and service of God, is based on the recognition of Mohammed as a prophet foretold in the Jewish and Christian Scriptures—the last and greatest of the prophets. On him descended the Koran from time to time, an immediate revelation from the Almighty. Idolatry and polytheism are with iconoclastic zeal denounced as sins of the deepest dye; while the unity of the Deity is proclaimed as the grand and cardinal doctrine of the faith. Divine providence pervades the minutest concerns of life, and predestination is taught in its most naked form. Yet prayer is enjoined as both meritorious and effective; and at five stated times every day must it be specially performed. The duties generally of the moral law are enforced, though an evil laxity is given in the matter of polygamy and divorce. Tithes are demanded as alms for the poor. A fast during the month of Ramzan must be kept throughout the whole of every day; and the yearly pilgrimage to Mecca—an ancient institution, the rites of which were now divested of their heathenish accompaniments—maintained. The existence of angels and devils is taught, and heaven and hell are depicted in material colors—the one of sensuous pleasure, the other of bodily torment. Finally, the resurrection, judgment, and retribution of good and evil are set forth in great detail. Such was the creed—"There is no god but the Lord, and Mohammed is his prophet"—to which Arabia now became obedient.

But immediately on the death of Mohammed the entire peninsula relapsed into apostasy. Arabia apostatizes; but is speedily reconquered and reclaimed, A. D. 633.Medina and Mecca remained faithful; but every-where else the land seethed with rebellion. Some tribes joined the "false prophets," of whom four had arisen in different parts of Arabia; some relapsed into their ancient heathenism; while others proposed a compromise—they would observe the stated times of prayer, but would be excused the tithe. Every-where was rampant anarchy. The apostate tribes attacked Medina, but were repulsed by the brave old Caliph Abu Bekr, who refused to abate one jot or tittle, as the successor of Mohammed, of the obligations of Islam. Eleven columns were sent forth under as many leaders, trained in the warlike school of Mohammed. These fought their way, step by step, successfully; and thus, mainly through the wisdom and firmness of Abu Bekr and the valor and genius of Khalid, "the Sword of God," the Arab tribes, one by one, were overcome and forced back into their allegiance and the profession of Islam. The reconquest of Arabia and re-imposition of Mohammedanism as the national faith, which it took a whole year to accomplish, is thus described by an Arabian author, who wrote at the close of the second century of the Mohammedan era:

The temper of the tribes thus reclaimed by force of arms was at the first strained and sullen. The Arabs thus reclaimed were, at the first, sullen.But the scene soon changed. Suddenly the whole peninsula was shaken, and the people, seized with a burning zeal, issued forth to plant the new faith in other lands. It happened on this wise:

The columns sent from Medina to reduce the rebellious tribes to the north-west on Roused by war-cry, they issue from the peninsula, A. D. 634, et. seq.the Gulf of Ayla, and to the north-east on the Persian Gulf, came at once into collision with the Christian Bedouins of Syria on the one hand and with those of Mesopotamia on the other. These again were immediately supported by the neighboring forces The opposing forces.of the Roman and Persian empires, whose vassals respectively they were. And so, before many months, Abu Bekr found his generals opposed by great and imposing armies on either side. He was, in fact, waging mortal combat at one and the same moment with the Kaiser and the Chosroes, the Byzantine emperor and the great king of Persia. The risk was imminent, and an appeal went forth for help to meet the danger. The battle-cry resounded from one end of Arabia to the other, and Arab enthusiasm.electrified the land. Levy after levy, en masse, started up at the call from every quarter of the peninsula, and the Bedouin tribes, as bees from their hive, streamed forth in swarms, animated by the prospect of conquest, plunder, and captive damsels, or, if slain in battle, by the still more coveted prize of the "martyr" in the material paradise of Mohammed. With a military ardor and new-born zeal in which carnal and spiritual aspirations were strangely blended, the Arabs rushed forth to the field, like the war-horse of Job, "that smelleth the battle afar off, the thunder of the captains and the shouting." Sullen constraint was in a moment transformed into an absolute devotion and fiery resolve to spread the faith. The Arab warrior became the missionary of Islam.

It was now the care of Omar, the second caliph or ruler of the new-born empire, to establish a system whereby the spirit militant, called into existence with such force and fervor, might be rendered permanent. The entire Arabian people was subsidized. Arabs, a military body, subsidized and mobilized by Omar.The surplus revenues which in rapidly increasing volume began to flow from the conquered lands into the Moslem treasuries were to the last farthing distributed among the soldiers of Arabian descent. The whole nation was enrolled, and the name of every warrior entered upon the roster of Islam. Forbidden to settle anywhere, and relieved from all other work, the Arab hordes became, in fact, a standing army threatening the world. Great bodies of armed men were kept thus ever mobilized, separate and in readiness for new enterprise.

The change which came over the policy of the Founder of the Faith at Medina, and Mission of Islam described by Fairbairn.paved the way for this marvelous system of world-wide rapine and conversion to Islam, is thus described by a thoughtful and sagacious writer:

And by Von Kremer.Another learned and impartial authority tells us:

The motives which nerved the armies of Islam Religious merit of "fighting in the ways of the Lord."were a strange combination of the lower instincts of nature with the higher aspirations of the spirit. To engage in the Holy War was the rarest and most blessed of all religious virtues, and conferred on the combatant a special merit; and side by side with it lay the bright prospect of spoil and female slaves, conquest and glory. "Mount thy horse," said Osama ibn Zeid to Abu Bekr as he accompanied the Syrian army a little way on its march, out of Medina. "Nay," replied the caliph, "I will not ride, but I will walk and soil my feet a little space in the ways of the Lord. Verily, every footstep in the ways of the Lord is equal in merit to manifold good works, and wipeth away a multitude of sins."42 And of the "martyrs," those who fell in these crusading campaigns, Mohammed thus described the blessed state:

The material fruits of their victories raised the Arabs at once from being the needy inhabitants Material fruits of Moslem crusade.of a stony, sterile soil, where, with difficulty, they eked out a hardy subsistence, to be the masters of rich and luxuriant lands flowing with milk and honey. After one of his great victories on the plains of Chaldea, Khalid called together his troops, flushed with conquest, and lost in wonder at the exuberance around them, and thus addressed them: "Ye see the riches of the land. Its paths drop fatness and plenty, so that the fruits of the earth are scattered abroad even as stones are in Arabia. If but as a provision for this present life, it were worth our while to fight for these fair fields and banish care and penury forever from us." Such were the aspirations dear to the heart of every Arab warrior. Again, after the battle of Jalola, a few years later, the treasure and spoil of the Persian monarch, captured by the victors, was valued at thirty million of dirhems (about a million sterling). The royal fifth (the crown share of the booty) was sent as usual to Medina under charge of Ziad, who, in the presence of the Caliph Omar, harangued the citizens in a glowing description of what had been won in Persia, fertile lands, rich cities, and endless spoil, besides captive maids and princesses.

In relating the capture of Medain (the ancient Ctesiphon) tradition revels in the untold wealth Rich booty taken in the capital of Persia, A. D. 637.which fell into the hands of Sad, the conqueror, and his followers. Besides millions of treasure, there was endless store of gold and silver vessels, rich vestments, and rare and precious things. The Arabs gazed bewildered at the tiara, brocaded vestments, jeweled armor, and splendid surroundings of the throne. They tell of a camel of silver, life-size, with a rider of gold, and of a golden horse with emeralds for teeth, the neck set with rubies, the trappings of gold. And we may read in Gibbon of the marvelous banqueting carpet, representing a garden, the ground of wrought gold, the walks of silver, the meadows of emeralds, rivulets of pearls, and flowers and fruits of diamonds, rubies, and rare gems. The precious metals lost their conventional value, gold was parted with for its weight in silver; and so on.43

It is the virtue of Islam that it recognizes a special providence, seeing the hand of God, as Success in battle ascribed to divine aid.in every thing, so pre-eminently also in victory. When Sad, therefore, had established himself in the palace of the Chosroes he was not forgetful to render thanks in a service of praise. One of the princely mansions was turned for the moment into a temple, and there, followed by his troops, he ascribed the victory to the Lord of Hosts. The lesson accompanying the prayers was taken from a Sura (or chapter of the Koran) which speaks of Pharaoh and his riders being overwhelmed in the Red Sea, and contains this passage, held to be peculiarly appropriate to the occasion:

Such as fell in the conflict were called martyrs; a "Martyrdom" in the field coveted by Moslem crusaders.halo of glory surrounded them, and special joys awaited them even on the battlefield. And so it came to pass that the warriors of Islam had an unearthly longing for the crown of martyrdom. The Caliph Omar was inconsolable at the loss of his brother, Zeid, who fell in the fatal "Garden of Death," at the battle of Yemama: "Thou art returned home," he said to his son, Abdallah, "safe and sound, and Zeid is dead. Wherefore wast not thou slain before him? I wish not to see thy face." "Father," answered Abdallah, The Moslem crown of martyrdom."he asked for the crown of martyrdom, and the Lord granted it. I strove after the same, but it was not given unto me."45 It was the proud boast of the Saracens in their summons to the craven Greeks and Persians that "they loved death more than their foes loved life." Familiar with the pictures drawn in the Koran of the beautiful "houries" of Paradise,46 the Saracens believed that immediate fruition on the field of battle was the martyr's special prize. We are told of a Moslem soldier, four-score years of age, who, seeing a comrade fall by his side, cried out, "O Paradise! how close art thou beneath the arrow's point and the falchion's flash! O Hashim! even now I see heaven opened, and black-eyed maidens all bridally attired, clasping thee in their fond embrace." And shouting thus the aged warrior, fired again with the ardor of youth, rushed upon the enemy and met the envied fate. For those who survived there was the less ethereal but closer prospect of Persian, Greek, or Coptic women, both maids and matrons, who, on "being taken captive by their right hand," were forthwith, according to the Koran, without stint of number, at the conqueror's will and pleasure. These, immediately they were made prisoners, might (according to the example of Mohammed himself at Kheibar) be carried off without further ceremony to the victor's tent; and in this respect the Saracens certainly were nothing loath to execute upon the heathen the judgment written in their law. So strangely was religious fanaticism fed and fostered in the Moslem camp by incentives irresistible to the Arab—fight and foray, the spoil of war and captive charms.

The courage of the troops was stimulated by Martial passages from Koran recited on field of battle.the divine promises of victory, which were read (and on like occasions still are read) at the head of each column drawn up for battle. Thus, on the field of Cadesiya, A. D. 635.which decided the fate of Persia, the Sura Jehad, with the stirring tale of the thousand angels that fought on the Prophet's side at Bedr was recited, and such texts as these:

And we are told that on the recital of these verses "the heart of the people was refreshed and their eyes lightened, and they felt the tranquillity that ensueth thereupon." Three days they fought, and on the morning of the fourth, returning with unabated vigor to the charge, they scattered to the winds the vast host of Persia.47

Nor was it otherwise in the great battle of the Yermuk, which laid Syria at the feet of the Defeat of Byzantine army on the Yermuk, A. D. 634.Arabs. The virgin vigor of the Saracens was fired by a wild fanatical zeal "to fight in the ways of the Lord," obtaining thus heavenly merit and a worldly prize—the spoil of Syria and its fair maidens ravished from their homes; or should they fall by the sword, the black-eyed houries waiting for them on the field of battle. "Of warriors nerved by this strange combination of earth and heaven, of the flesh and of the spirit, of the incentives at once of faith and rapine, of fanatical devotion to the prophet and deathless passion for the sex, ten might chase a hundred half-hearted Romans. The forty thousand Moslems were stronger far than the two hundred and forty thousand of the enemy." The combat lasted for weeks; but at the last the Byzantine force was utterly routed, and thousands hurled in wild confusion over the beetling cliffs of the Yermuk into the yawning chasm of Wacusa.48

Such, then, was the nature of the Moslem propaganda, Islam planted by aid of material force.such the agency by which the faith was spread, and such the motives at once material and spiritual by which its martial missionaries were inspired. No wonder that the effete empires of Rome and Persia recoiled and quivered at the shock, and that province after province quickly fell under the sway of Islam. It is far from my intention to imply that the truths set forth by the new faith had nothing to do with its success. On the contrary, it may well be admitted that but for those truths success might have been impossible. The grand enunciation of the Divine Unity, and the duty of an absolute submission to the same; the recognition of a special providence reaching to the minutest details of life; the inculcation of prayer and other religious duties; the establishment of a code in which the leading principles of morality are enforced, and the acknowledgment of previous revelations in the Jewish and Christian Scriptures, told not only on the idolaters of Arabia and the fire-worshipers of Persia, but on Jews and Samaritans and the followers of a debased and priest-ridden Christianity. All this is true; but it is still not the less true that without the sword Islam would never have been planted even in Arabia, much less ever have spread to the countries beyond. The weapons of its warfare were "carnal," material, and earthly; and by them it conquered.

The pressure brought to bear on the inhabitants of the countries overrun by Saracen arms was of the most stringent character. They were offered Alternatives offered to the conquered nations: Islam, the Sword, or Tribute.the triple alternative—Islam, the Sword, or Tribute. The first brought immediate relief. Acceptance of the faith not only stayed the enemy's hand, and conferred immunity from the perils of war, but associated the convert with his conquerors in the common brotherhood and in all the privileges of Islam.

Reading the story of the spread of Islam, we are constantly told of this and that enemy, Acceptance of Islam, immediate relief from the sword.that "being beaten, he believed and embraced the faith." Take as an example of an every-day occurrence the story of Hormuzan. A Persian prince of high rank long maintained a border warfare against the Moslems. At last he was taken prisoner and sent in chains to Medina. As he was conducted into the Great Mosque, Omar exclaimed, "Blessed be the Lord, that hath humbled this man and the like of him!" He bade them disrobe the prisoner and clothe him in sackcloth. Then, whip in hand, he upbraided him for his oft-repeated attacks and treachery. Hormuzan made as if fain to reply; then gasping, like one faint from thirst, he begged for water to drink. "Give it him," said the caliph, "and let him drink in peace." "Nay," cried the wretched captive, trembling, "I fear to drink, lest some one slay me unawares." "Thy life is safe," said Omar, "until thou hast drunk the water up." The words were no sooner said than Hormuzan emptied the vessel on the ground. "I wanted not the water," he said, "but quarter, and thou hast given it me." "Liar!" cried Omar, angrily, "thy life is forfeit." "But not," interposed the by-standers, "until he drink the water up." "Strange," said Omar, "the fellow hath deceived me; and yet I cannot spare the life of one who hath slain so many noble Moslems. I swear that thou shalt not gain by thy deceit unless thou wilt forthwith embrace Islam." Upon that, "believing, he made profession of the true faith upon the spot;" and thenceforth, residing at Medina, he received a pension of the highest grade.49

On the other hand, for those who held to their ancestral faith there was no escape from the Tribute and humiliation.second or the third alternative. If they would avoid the sword, or, having wielded it, were beaten, they must become tributary. Moreover, the payment of tribute is not the only condition enjoined by the Koran. "Fight against them (the Jews and Christians) until they pay tribute with the hand, and are humbled."50 The command fell on willing ears. An ample interpretation was given to it. And so it came to pass that, though Jews and Christians were, on the payment of tribute, tolerated in the profession of their ancestral faith, they were yet subjected (and still are subjected) to severe humiliation. Disabilities imposed on Jews and Christians.The nature and extent of the degradation to which they were brought down, and the strength of the inducement to purchase exemption and the equality of civil rights, by surrendering their religion, may be learned from the provisions which were embodied in the code named The Ordinance of Omar, which has been more or less enforced from the earliest times. Besides the tribute and various other imposts levied from the "People of the Book,"51 and the duty of receiving Moslem travelers quartered upon them, the dress of both sexes must be distinguished by broad stripes of yellow. They are forbidden to appear on horseback, and if mounted on a mule or ass their stirrups must be of wood, and their saddles known by knobs of the same material. Their graves must not rise above the level of the soil, and the devil's mark is placed upon the lintel of their doors. Their children must be taught by Moslem masters, and the race, however able or well qualified, proscribed from any office of high emolument or trust. Besides the churches spared at the time of conquest no new buildings can be erected for the purposes of worship; nor can free entrance into their holy places at pleasure be refused to the Moslem. No cross must remain in view outside, nor any church-bells be rung. They must refrain from processions in the street at Easter, and other solemnities; and from any thing, in short, whether by outward symbol, word, or deed, which could be construed into rivalry, or competition with the ruling faith. Such was the so-called Code of Omar. Enforced with less or greater stringency, according to the intolerance and caprice of the day, by different dynasties, it was, and (however much relaxed in certain countries) it still remains, the law of Islam. One must admire the rare tenacity of the Christian faith, which, with but scanty light and hope, held its ground through weary ages of insult and depression, and still survives to see the dawning of a brighter day.52

Such, then, was the hostile attitude of Islam militant in its early days; such the pressure Continuing inducements in times of peace.brought to bear on conquered lands for its acceptance; and such the disabilities imposed upon recusant Jews and Christians. On the one hand, rapine, plunder, slavery, tribute, civil disability; on the other, security, peace, and honor. We need not be surprised that, under such constraint, conquered peoples succumbed before Islam. Nor were the temporal inducements to conversion confined to the period during which the Saracens were engaged in spreading Islam by force of arms. Let us come down a couple of centuries from the time of Mohammed, and take the reign of the tolerant and liberal-minded sovereign, Al Mamun.

Among the philosophers of all creeds whom that Evidence of Al Kindy in second century of Hegira, A. D. 830.great caliph gathered around him at Bagdad was a noble Arab of the Nestorian faith, descended from the kingly tribe of the Beni Kinda, and hence called Al Kindy. A friend of this Eastern Christian, himself a member of the royal family, invited Al Kindy to embrace Islam in an epistle enlarging on the distinguished rank which, in virtue of his descent, he would (if a true believer) occupy at court, and the other privileges, spiritual and material, social and conjugal, which he would enjoy. In reply the Christian wrote an apology of singular eloquence and power, throwing a flood of light on the worldly inducements which, even at that comparatively late period, abounded in a Moslem state to promote conversion to Islam. Thus Al Mamun himself, in a speech delivered before Speech of Al Mamun. his council, characterizes certain of his courtiers accused as secret adherents of the Zoroastrian faith: