Koran. The second is the modern system of money transactions and
finance; for "in obedience to their religion," says an author I have
been lately quoting,[84] "which, like the Jewish law, forbids taking
interest for money, the Turks abstain from carrying on many lucrative
trades connected with the lending of money. Hence other nations,
generally the Armenians, act as their bankers." The third is the
department of the Fine Arts for, it being unlawful to represent the
human form, nay, any natural substance whatever, as fruit or flowers,
sculpture loses its solitary object, painting is almost extinguished,
while architecture has been obliged to undergo a sort of revolution in
its decorative portions to accommodate it to the restriction. These,
however, are matters of detail, though of very high importance; what I
wish rather to point out is the general tendency of Mahometanism, as
such, to foster those very faults in the barbarian which keep him from
ameliorating his condition. Here something might be said on what seems
to be the acknowledged effect of its doctrine of fatalism, viz., in
encouraging a barbarian recklessness of mind both in special seasons of
prosperity and adversity, and in the ordinary business of life; but this
is a point which it is difficult to speak of without a more intimate
knowledge of its circumstances than can be gained at a distance; I
prefer to show how the Religion is calculated to act upon that
extravagant self-conceit, which Robertson tells us is so congenial to
uncivilized man. While, on the one hand, it closes the possible openings
and occasions of internal energy and self-education, it has no tendency
to compensate for this mischief, on the other, by inculcating any docile
attention to the instruction of foreigners.

6.

To learn from others, you must entertain a respect for them; no one
listens to those whom he contemns. Christian nations make progress in
secular matters, because they are aware they have many things to learn,
and do not mind from whom they learn them, so that he be able to teach.
It is true that Christianity, as well as Mahometanism, which imitated
it, has its visible polity, and its universal rule, and its especial
prerogatives and powers and lessons, for its disciples. But, with a
divine wisdom, and contrary to its human copyist, it has carefully
guarded (if I may use the expression) against extending its revelations
to any point which would blunt the keenness of h