on this pain, that it may be healed.'" One might give other instances, but these are sufficient. All these attempts, however, ended in failure as regards practical results. The twigs from the tree of life, however skilfully and deceitfully engrafted on the wild olive of the desert, never bore fruit. The struggle between the old ethics of the Koran and the new ethics based on Christianity is inevitable. S. Khuda Bukhsh sums up the situation very well when he speaks for his coreligionists, the educated classes, throughout the Moslem world: "It would be the merest affectation to contend that religious and social systems, bequeathed to us thirteen hundred years ago, should now be adapted in their entirety without the slightest change or alteration. This is exactly the battlefield on which for the last fifty years a relentless war has been waged in India between the party of light and hope, and the party which is wedded to the old order of things." "We address ourselves in a slight and inefficient manner to our work, when, without discrimination, without acquaintance with those systems which hold souls in bondage, which hinder them from coming to the light of life, we have but one method with them all-one language in which to describe them allone common charge of belonging to the devil upon which to arraign them all; instead of recognizing that each province of the dark kingdom of error is different from every other; instead of seeing that it is not a lie which can ever make anything strong, that it is certainly not their lie which has made them strong, and enabled them to stand their ground so long, and some of them, saddest of all! to win ground for a while from Christendom itself; but the truth which that lie caricatures and perverts."-ARCHBISHOP TRENCH in “Hulsean Lectures,” 1845. "Although Mohammed had many noble qualities and was prophetically gifted with the inspiration of monotheism, his moral character broke down under the stress of temptation. Is it not pathetic that such a vast number of the human race are looking to him as the sole interpreter of God and as their guide for life and death?"-STEPHEN VAN RENSSELAER TROWBRIDGE. VI THE RELIGION OF A MOSLEM CHILD W E have seen that the strength of Moslem education is on its religious rather than on its ethical side. Education without religion is an anomaly among Moslems. To them the fear of Allah is the beginning of education as well as of wisdom. The essentials of the Moslem faith are fixed in children's minds while they are still young. Religious zeal is stirred by teaching the supremacy of Islam. In this way a pride of caste is developed, and the effect on the child's mind is great beyond calculation. Dr. Jessup of Tabriz remarks that from the child's very birth "the whole life of the people is religious. Islam is recognized in everything, in the bazaars, and in conversation, and children grow up in an atmosphere permeated by religion." Once a Moslem always a Moslem is their expectation, and they follow the Jesuit dictum in their method, "Give me a child for the first seven years of his life, and you can have him afterward." There is no doubt an advantage in this early memorizing of the fundamentals of the incessant repetition of their brief cr was so strong that He commanded men to love even their enemies and those that harmed them, and this surely is a principle of life higher than all other principles, for everything is established on love, and in love and through love everything revives, and by means of love universal benevolence is completed, for man's love to his brother gives him happiness hereafter and in this world. . . All this the well-balanced mind accepts and approves of, but the question arises, Is it possible for a man to love his enemies and do good to those that hate him?" One can see from this that the ideals of Christ startle the Moslem mind and awaken incredulity. In a primer on Moslem ethics, also published in Cairo (1909) for the use of schools, by Abdur Rahman Ismail, and which has reached the seventh edition, we may see the pathetic attempt to readjust Moslem ethics to Christian standards in every way possible. The author says: "I will begin my little book by the famous passage in the Koran which sums up the ideal education for a boy, namely, the command of Loqman to his son.” Moslems are not agreed as to who Loqman was, some considering him an inspired prophet, others a nephew of Abraham, and still others, probably more correctly, identifying him with the Greek Esop. The passage reads as follows: "And when Loqman said to his son while ad |