are intimately connected with the acceptance in the west of this eastern religion.

But further, to take up this position is to lose sight of the real issue between the two religions. For they are not two religions which have no connexion or relation with each other, and the issue between them arises from the historical relation which they bear to each other. Non-Christians and non-Muhammadans may neglect this relation to a certain extent, for they do not stand to either religion in that position which Christians and Muhammadans occupy towards each other, and they may—as some in these days do—come to the conclusion that both religions contain practically equal elements of truth, and that it matters little which of the two be accepted. But this position cannot be taken by either a Christian or a Muhammadan, for they hold a relation to each other which is clear and fixed, though many, on either side of the dividing line, fail to see that there is any very definite relation between them. The basis of this relation lies in the historical bond which unites them. Many a Christian may perhaps be inclined to deny that there is any such relation, and from a certain point of view he may be said to be correct; for the historical relationship lies, if we may say so, on the side of Muhammadanism rather on that of Christianity. In one sense Christianity has nothing to say to Muhammadanism. It is com-

plete without it, and nothing has been added to it or taken from it by the appearance of Muhammadanism; and in this sense it may be claimed that Christianity can look with indifference on Muhammadanism and its claims. Whether this be granted or not, the converse is not true. Muhammadanism can in no way look with indifference on Christianity; we may even go farther and say, that no man can reasonably accept Muhammadanism as the final revelation from God until he has carefully examined the claims of Christianity to be the self-revelation of God and has come to the conclusion that it is insufficient. Indeed, it is solely on the supposition that this has been done that Muhammadans claim that Muhammadanism is superior to Christianity.

It is, however, not our object in the following pages to compare these two religious systems. Any comparative statement of the theological, moral, and ethical teachings of these two systems, which may be made in a discussion concerning their rival claims, cannot but be of great help towards the proper understanding and valuation of the relation in which they stand to one another as philosophies of religion, and in discussing the rival claims of each we cannot, of course, avoid making comparisons on some points, but the object before us at present is one and one only, namely, to show that there exists a clear issue between the two and to appeal to honest minded