ism of
Christianity. That he proposed to set up a new religion was a calumny
invented against him in Constantinople, where he was looked upon with
detestation, like that with which in after ages Luther was regarded in
Rome.

But, though he rejected with indignation whatever might seem to
disparage the doctrine of the unity of God, he was not able to
emancipate himself from anthropomorphic conceptions. The God of the
Koran is altogether human, both corporeally and mentally, if such
expressions may with propriety be used. Very soon, however, the
followers of Mohammed divested themselves of these base ideas and rose
to nobler ones.

The view here presented of the primitive character of Mohammedanism
has long been adopted by many competent authorities. Sir William
Jones, following Locke, regards the main point in the divergence of
Mohammedanism from Christianity to consist "in denying vehemently the
character of our Savior as the Son, and his equality as God with the
Father, of whose unity and attributes the Mohammedans entertain and
express the most awful ideas." This opinion has been largely entertained
in Italy. Dante regarded Mohammed only as the author of a schism, and
saw in Islamism only an Arian sect. In England, Whately views it as a
corruption of Christianity. It was an offshoot of Nestorianism, and not
until it had overthrown Greek Christianity in many great battles, was
spreading rapidly over Asia and Africa, and had become intoxicated
with its wonderful successes, did it repudiate its primitive limited
intentions, and assert itself to be founded on a separate and distinct
revelation.

THE FIRST KHALIF. Mohammed's life had been almost entirely consumed
in the conversion or conquest of his native country. Toward its close,
however, he felt himself strong enough to threaten the invasion of Syria
and Persia. He had made no provision for the perpetuation of his own
dominion, and hence it was not without a struggle that a successor was
appointed. At length Abubeker, the father of Ayesha, was selected. He
was proclaimed the first khalif, or successor of the Prophet.

There is a very important difference between the spread of Mohammedanism
and the spread of Christianity. The latter was never sufficiently
strong to over throw and extirpate idolatry in the Roman Empire. As it
advanced, there was an amalgamation, a union. The old forms of the one
were vivified by the new spirit of the other, and that paganization to