FOOTNOTES: 

[Footnote 205:  Holy Bible and Sacred Books of the East, p. 12.]

[Footnote 206:  Mohammed was once asked whether he trusted in his own merit or in the mercy of God, and he answered, “The mercy of God.”  But the whole drift of his teaching belied this one pious utterance.]

[Footnote 207:  Of the terrible darkness and bewilderment into which benighted races are often found Schoolcraft furnishes this graphic and painful picture in the condition of the Iroquois: 

“Their notions of a deity, founded apparently on some dreamy tradition of original truth, are so subtile and divisible, and establish so heterogeneous a connection between spirit and matter of all imaginable forms, that popular belief seems to have wholly confounded the possible with the impossible, the natural with the supernatural.  Action, so far as respects cause and effect, takes the widest and wildest range, through the agency of good or evil influences, which are put in motion alike for noble or ignoble ends—­alike by men, beasts, devils, or gods.  Seeing something mysterious and wonderful, he believes all things mysterious and wonderful; and he is afloat without shore or compass, on the wildest sea of superstition and necromancy.  He sees a god in every phenomenon, and fears a sorcerer in every enemy.  Life, under such a system of polytheism and wild belief, is a constant scene of fears and alarms.  Fear is the predominating passion, and he is ready, wherever he goes, to sacrifice at any altar, be the supposed deity ever so grotesque.  He relates just what he believes, and unluckily he believes everything that can possibly be told.  A beast, or a bird, or a man, or a god, or a devil, a stone, a serpent, or a wizard, a wind, or a sound, or a ray of light—­these are so many causes of action, which the meanest and lowest of the series may put in motion, but which shall in his theology and philosophy vibrate along the mysterious chain through the uppermost, and life or death may at any moment be the reward or the penalty.”—­Notes on the Iroquois, p. 263.]

[Footnote 208:  History of Rationalism.]

[Footnote 209:  And even the Buddha had spent six years in self-mortification and in the diligent search for what he regarded as the true wisdom.]

[Footnote 210:  Henry Maudsley, in The Arena of April, 1891.]

[Footnote 211:  “Barren Mohammedanism has been in all the higher and more tender virtues, because its noble morality and its pure theism have been united with no living example.”—­Lecky, History of Morals, vol. ii., p. 10.]

[Footnote 212:  The most intelligent Mohammedans, as we have shown in a former lecture, admit the moral blemishes of his character as compared with the purity of Jesus and only revere him as the instrument of a great Divine purpose.  His only element of greatness was success.  Even the Koran convicts him of what the world must regard as heinous sin, and presents Jesus as the only sinless prophet.]