some of his _early_ hallucinations as mysterious messages from heaven.
At various times in his life he doubtless displayed noble sentiments and
performed generous acts. But when we find him dictating divine
communications with deliberate purpose for the most villainous objects,
when we find the messages of Gabriel timed and graded to suit the
exigencies of his growing ambition, or the demands of his worst
passions, we are forced to a preponderating condemnation. The Mohammed
of the later years is a remorseless tyrant when occasion requires, and
at all times the slave of unbridled lust. Refined and cultivated
Mohammedan ladies--I speak from testimony that is very direct--do not
hesitate to condemn the degrading morals of their prophet, and to
contrast him with the spotless purity of Jesus; "but then," they add,
"God used him for a great purpose, and gave him the most exalted honor
among men." Alas! it is the old argument so often employed in many
lands. Success, great intellect, grand achievements gild all moral
deformity, and win the connivance of dazzled minds. In this case,
however, it is not a hero or a statesman, but an alleged prophet of God,
that is on trial.

It is a question difficult to decide, how far Mohammed made
Mohammedanism, and how far the system moulded him. The action of cause
and effect was mutual, and under this interaction both the character and
the system were slow growths. The Koran was composed in detached
fragments suited to different stages of development, different degrees
and kinds of success, different demands of personal impulse or changes
of conduct. The Suras, without any claim to logical connection, were
written down by an amanuensis on bits of parchment, or pieces of wood or
leather, and even on the shoulder-bones of sheep. And they were each the
expression of Mohammed's particular mood at the time, and each entered
in some degree into his character from that time forth. The man and the
book grew together, the system, through all its history, fairly
represents the example of the man and the teaching of the book.

Let us next consider the historic character and influence of the system
of Islam. In forming just conclusions as to the real influence of
Mohammedanism, a judicial fairness is necessary. In the first place, we
must guard against the hasty and sweeping judgments which are too often
indulged in by zealous Christians; and on the other hand, we must
certainly challenge the exagge