as for Mr. Dick to
keep the execution of Charles I. out of his "Memorial." Even in an
essay on the "Civil Policy of America," the turbaned sage figures quite
prominently; and it is needless to add that he reappears, as large as
life, when the subject of discussion is the attitude of science toward
religion.

Speaking briefly with regard to this matter, we may freely admit that
the work done by the Arabs, in scientific inquiry as well as in the
making of events, was very considerable. It was a work, too, the value
of which is not commonly appreciated in the accounts of European history
written for the general reader, and we have no disposition to find fault
with Dr. Draper for describing it with enthusiasm. The philosophers of
Bagdad and Cordova did excellent service in keeping alive the traditions
of Greek physical inquiry at a time when Christian thinkers were too
exclusively occupied with transcendental speculations in theology and
logic. In some departments, as in chemistry and astronomy, they made
original discoveries of considerable value; and if we turn from abstract
knowledge to the arts of life, it cannot be denied that the mediaeval
Mussulmans had reached a higher plane of material comfort than their
Christian contemporaries. In short, the work of all kinds done by these
people would furnish the judicious advocate of the claims of the Semitic
race with materials for a pleasing and instructive picture. Dr. Draper,
however, errs, though no doubt unintentionally, by so presenting the
case as to leave upon the reader's mind the impression that all this
scientific and practical achievement was the work of Islamism, and that
the Mohammedan civilization was of a higher type than the Christian. It
is with an apparent feeling of regret that he looks upon the ousting
of the Moors from dominion in Spain; but this is a mistaken view. As
regards the first point, it is a patent fact that scientific inquiry was
conducted at the cost of as much theological obloquy in the Mohammedan
as in the Christian world. It is true there was more actual tolerance of
heresy on the part of Moslem governments than was customary in Europe in
those days; but this is a superficial fact, which does not indicate any
superiority in Moslem popular sentiment. The caliphate or emirate was
a truly absolute despotism, such as the Papacy has never been, and the
conduct of a sceptical emir in encouraging scientific inquiry goes
but little way toward provi