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Secondly, the revelations which Mohammed professes to receive from God he professes also to be brought to him by the Angel Gabriel. Nor is he ashamed to make this angel serve him in actions of the utmost turpitude. Thus when the governor of Egypt bestows on him the slave-girl Mariam, he falls so desperately in love with her that his proper wives, including his favourite, the girl-wife Aischa, the daughter of his chief adherent, Abu Bekr, revolt. The prophet is embarrassed and summons the Angel Gabriel to his aid. Forthwith a passage of the Koran preaches to the discontented wives obedience in the name of God, and the prophet threatens that if they continue to be insubordinate he will dismiss them and find others more obedient and submissive. Nor is even this the lowest depth of infamy. For when he violates even the customs of the Arabs around him, loose as they were, and favourable to the selfishness of the stronger sex, and takes the wife of his most faithful follower and adopted son, he calls in Gabriel to justify the adultery in the name of God, and to enlarge to any extent which the prophet may choose his exclusive privilege of taking wives. It would be difficult to say how the stamp of imposture could be fixed on the Koran with more convincing force than by this association of an angel and of God himself with acts which are contrary to the universal natural law.

Thirdly, it may be remarked that as to polygamy, since it was the custom of the Arabians in his time to practise it without restraint, Mohammed might be considered as neither better nor worse than his countrymen, who had so corrupted the purity of the original law of marriage. This might be allowed if we were considering Mohammed simply as a Saracen of that time. But we are considering him in the light in which he put himself forward as the apostle of God, the one apostle who was to set forth the one God: “there is but one God and Mohammed is his prophet”. It is in this character that he did what no one had ever done before. Polygamy had crept in, “through the hardness of men's hearts,” but Mohammed attempted to set by his appeal to God and his use of the Angel Gabriel a divine sanction upon this great corruption, and upon the unlimited concubinage which he practised himself, and authorised in others. Thus St. John Damascene a hundred years after his time used of him these indignant words: “This Mamed put together many foolish things. Thus in the writing entitled ‘Woman’ he lays down the law that a man may openly take four wives, and a thousand concubines if he can, as many as he can subject to himself besides the four; and he may divorce when he pleases and take another. And he made this law for the following reason.” Then St. John narrates the case of Zeid and his wife in these words: “Zeid had a handsome wife; Mamed fell in love with her. As they sat together Mamed said, God has charged me to take thy wife. Zeid answered: Thou art the apostle, do as God told thee. Or to go further back, he said: God charged me that thou divorce thy wife. Zeid divorced her. After some days Mamed said: God also charged me to take her. So he took her and made her an adulteress, and then he enacted that every one who will may divorce his wife, and after the divorce, if she return to him, another must marry her first.”

Patriarchs and prophets have sinned, as well as common men; but Mohammed is the only legislator who has called in God to sanction his sin, and propagate it among others in the name of God: and he did this under the title that he was the special apostle of God, sent to propagate the only true religion. The terrible sin of David stands out as contrary to all his previous life. He sought pardon for it, and after it became the great penitent, and humbly bowed his head beneath chastisements as awful as his own sin. Mohammed exulted in his sin, as deserving of praise and exceptional privilege.

Fourthly, throughout the ten years, from the Hegira to his death, Mohammed carried out his own principle of propagating religion by force in his utter disregard of human life. As soon as he had left Mecca he practised robbery upon its caravans and killed without scruple those who resisted the robbery. He tried to make friends with Jewish clans around him, and when they rejected him for their Messias, slew them by hundreds. He slew even for private revenge those who stood in his way: and women as well as men.

These alleged revelations become in Mohammed's hands the enactments of a sovereign legislator. He claims them to be words of God delivered to him by the angel Gabriel. The personal character of Mohammed as developed in them is, therefore, of the greatest importance. He speaks not only of his “brother Moses” in the Jewish legislation which he closes, but of the Son of Mary as the Word and Spirit of God, on whose work he sets the superior seal of his own mission; and as a matter of fact, those who took his name had his personal character and actions before them for a standard, as the Christians had the Son of God. From the moment of his death this fact is brought out by the conduct of his followers. His chief companions meet and elect a head whom they call the chalif or successor of the prophet. That title is the sole source of his authority, which is both religious and civil, supreme in each, but supreme because it is the transmitted authority of the Prophet who is not a prophet only, but the “Apostle of God”. The four points above noted, the propagation of religion by force, the imposture in the use of the name of Gabriel, the enacting of polygamy with the superadded license of unbounded concubinage, and the employment of murder as means of success, mark the intense antagonism between the character of Mohammed and the character of Him whom he charged the Christians with associating to God. Instead of the Man, meek and humble of heart, who said to His disciples that in following His meekness and humility they should find rest for their souls, we have the man who ordered the believers in him to beat down all idolaters that did not profess, “There is one God, and Mohammed is His prophet,” and made death in battle against them to be the martyrdom which he chose for his people. Instead of the Man who said, “If I had not done among them the works which no other man hath done, they would not have sin,” we have the man who answered the appeal made to him for miraculous works in testimony of his mission, by disclaiming the power to do them. Instead of the Virgin's Son who set up the virginal life, and propagated His faith by the teaching and example of those who followed it, we have the man who forged a divine permission for the grossest polygamy and an unlimited concubinage obtained by successful war. Instead of the Man who reverenced above all men the sanctuary of human life, we have the man who murdered without scruple those who did not accept his mission.

As to the nature of the kingdom which each of these two set up, the One in His last words to His disciples on the night of His sacrifice said, “The kings of the gentiles lord it over them, and they that have power over them are called beneficent, but you not so: but he that is the greatest among you let him become as the younger, and he that is the leader as he that serveth”. In accordance with this precept, just as Mohammed was preparing to appear as the prophet, the greatest among Christians took as the symbol of his spiritual rule for his title, Servant of the servants of God: and so Chalid, the chief fighter, under Mohammed, Abu Bekr, and Omar, was termed “the sword of the swords of God”. The prophet in the Sura proclaiming his religion pronounced force to be the instrument of spreading it, and in doing this blood was to be shed like water: and from his time his chalifs have practised the slaughter of as many as they chose. Nor is this confined to enemies, but his religion has considered his own subjects thus slaughtered as witnesses of the prophet's claim. To be killed by order of the chalif is to the believer a title of honour, and the sacrifice of so many a day to his order a sacrifice to his religion.

The pretension put forward by Mohammed in the ninth Sura has been fully accepted by his people from the beginning. He is their apostle, and accordingly from his life they have taken and woven into their own in every age the employment of force, the imposture of a man's invention put in an angel's name, the right to take away life at the pleasure of the ruler, but above all, polygamy and concubinage. The sensual life of Mohammed began exactly at the time when, discarding persuasion as the instrument of converting unbelievers, he began to propagate by force his pretended mission as a prophet. The deterioration in the moral life coincides with the time when he passed from the character of one who sought to restore the religion of Abraham to the very different character of one who sought to introduce a new and universal religion. Moreover, this sensual life of the founder has likewise infected with a moral pestilence all those parts of Asia, Africa and Europe, wherein his followers have prevailed. The man who from fifty to sixty years of age was multiplying young wives, moving them to jealousy with a slave concubine, seizing the wife of an adopted son, in virtue of a feigned divine decree, and making a special license to himself as the prophet of God to marry as many wives as he pleased, and whose wives he pleased, has corrupted all the generations of those who profess his religion. But more than in any others this corruption is apparent in those who rule in the prophet's name. Omar, Osman, and Ali, the second, third, and fourth chalifs, followed Mohammed closely in this corruption of domestic life. Ali, the husband of his favourite daughter, equalled her father in his wives, as likewise Osman, the husband of another daughter. Every Mohammedan prince, as a rule, follows the founder of his dynasty and creed, and thus, as the race of the Virgin Mother reproduces in every age the example of her whom all generations call blessed, and her Divine Son has planted in her the tree of chastity, of which He is Himself the first fruit, and which takes root in an honourable people, and as every work of superhuman charity grows upon that tree, and the sex lost in Eve is glorified by Mary, so the Mohammedan line is equally true to its origin. To the very end of the long night of heathenism, on which the coming of our Lord dawned, monogamy still survived in the noblest descendants of Eve. The German had it and the Roman, and there were ages in which those races, heathen though they were, honoured woman, and maintained the sanctity of marriage, before it was exalted into a sacrament, and before the foundation of human society was consecrated by the blessing of the Redeemer, given in the touch of His Blood. The degradation of woman in every age and every people during the 1250 years of Mohammedan domination, is the special stamp of the various peoples who have borne his name. I take the example highest in position and worst in character. To the precept of Mohammed, enforced by his own conduct, we owe it that in Constantine's own city the very chalif who represents him continues without marriage to practise an unbounded concubinage. Thus from generation to generation the race of Othman – which can scarcely be called a family – has been continued, and enabled to reign over the fairest countries of the globe, Christian during many hundred years, for a period almost as long as the long descended lines of Capet and Hapsburg have subsisted in honourable marriage. Concubinage has provided it with children, and fratricide has prevented rivals down to the time of Sultan Mahmoud. When he succeeded to the throne, stained in every generation with such crimes, he was the only survivor of his race. Out of the previous history a Turkish annalist records without astonishment, for it was an ordinary incident, that in a tumult which had taken place at the funeral of Sultan Murad III., nineteen brothers of the Sultan Mohammed III., all innocent and guiltless, were strangled and added to the company of martyrs. From the life of Mohammed himself has sprung a despotism without limit, a cruelty which scorns natural affection, and a sensuality without example.

As the personal life on earth of the Son of God is seen in the religion which He planted, and in the history of the people which He formed and maintains, so the personal life of the man Mohammed is seen in the religion which bears his name, and in the people which have carried it on. It is only to elucidate this thought that I have selected these particulars of the Arabian's life, and as a prelude to the contrast which the religions themselves present.

A few months after his return from the great pilgrimage to Mecca in 632, Mohammed was preparing a third campaign against the Byzantines, which however could only be executed after his death. A word must be said as to his exact position at the moment of his death. In the ten years which follow immediately the Hegira, the original camel driver, who became husband of Chadidja, and lived with her virtuously to her death, pursued the life of a freebooter, which had many alternations of failure and success. In his character of prophet, “the apostle of God,” he aimed at material power, and scrupled not to pursue it by deceit, robbery, and murder, all exercised as means of converting men to the worship of one God, the almighty and “most merciful”. He had fifteen months before his death so far prevailed as to obtain mastery over the city which he had left as a fugitive. It was in a certain sense the capital of Arabia, and he was claiming and in a great degree receiving the homage of all Arabians. But other men who also called themselves prophets, such as Moseilama, were his rivals. The subjection of Arabia was by no means complete at the time of his death. The German historian – himself of the Jewish race and religion – from whose careful study of Mohammedan writers I have taken many of the incidents above recorded, says that with the exception of his weakness in his relations to the female sex, in regard to which he claimed the privileges allowed to him as a special favour from God, he gave a fair example to his people. There was the greatest simplicity as to his dwelling, his clothing, and his food. He was so unassuming that he not only refused every external mark of honour from his companions, but declined every service even from his slaves which he could perform himself. He was often seen in the market place buying food, mending his clothes in a miserable little room, or milking a goat in his court. Every one could approach him at all hours, whether in the street or in his dwelling. He visited all the sick, and showed sympathy to every sufferer, and was also magnanimous and indulgent where policy did not otherwise require. His generosity and benevolence, and also his care for the common good were boundless, so that in spite of the many presents which he received from all sides, and the rich plunder which came to him from his wars, he left little property behind him, and treated even this as belonging to the State. After his death it was not given to his daughter Fatima, his only heiress, the wife of Ali. He had other sons and daughters besides Fatima, on the number of whom tradition varies. They all died before him. We may name only Rukejja and Umm Kolthum, whom the future Chalif Osman successively espoused, both by his first wife Chadidja; and also Ibrahim son of the Coptic slave Mariam, whose early death the prophet sorely lamented. But this historian treats the bringing in the Angel Gabriel as the bearer of his revelations to have been a deceit throughout.

The power which Mohammed claimed rested entirely on the truth of his assertion that God had committed to him a prophetical office, carrying with it the promulgation of a new and universal religion. The absolute falsehood of this assertion is contained in the invention of the Angel Gabriel. The Jewish historian whom I have quoted fully admits this imposture, just as St. John Damascene made it a reproach a hundred years after Mohammed's time. The virtues above mentioned, what are they but the beautiful spots of the tiger's skin veiling the ferocity of the beast? Mohammed by the confession of his friends would appear to have had two intense passions, one for sweet odours, the other for women. Thalebi commenting on the 5th Sura records how ten zealous disciples used often to meet and pray in the house of Osman. They watched through the night and had resolved to prepare themselves for paradise by chastity and mortification. Mohammed did not approve of it, and preached to the people that it was no way his mind that those who professed Islam should abstain, like Christian priests and religious, from women and from eating flesh, and from sweet odours; should debar themselves from sleep, and practice hardships. Fighting was his monkhood. Abulfeda says he openly confessed as to himself, “Two things attract me and carry me away: women and sweet odours. My joy is in these two pleasures, and they make me more prayerful.” In fact Mohammed was never so pious as when he took a new wife; while he deserted them all for the Coptic slave-girl Mariam. And the Koran told him that he was right.

What were pharisaic prayings in the market place to the devotions of Mohammed? He called upon all with whom he came in contact to accept the one God, and Mohammed as his prophet, on pain of being exterminated, and he delivered up to the pleasure of the Mohammedan fighter as many female captives as any one could take, over and above the four wives whom he allowed to all. These captives were not the victims of angry passions in men maddened by a furious conflict, but the avowed and justified reward of those who might, if slain in battle, have been martyrs, but instead were victorious. The very worst corruption which we meet with in the idol worship and demon worship of Greeks and Romans was the shamelessness which pandered to all lusts of the flesh under cover of religion. But Mohammed added to this corruption. In virtue of his Koran the most infamous passions were allowed not in belief of false gods, themselves models of impurity, but in worshipping the one holy God. In all this the example as well as the word of the religious founder had gone before, and his people followed it from age to age.

Mohammed then at the time of his death was a successful robber in a country wherein the tribal life was in a state of great confusion and incessant changes, and the ancestral religion had degenerated into a rude and senseless idolatry. The race which occupied Arabia – the whole people which claimed Ishmael the son of Abraham for their ancestor – was devoid of order and of culture, of art or science, and had not affected the history of the world beyond its own boundaries. That the lord of Byzantium on the one hand or the lord of Ctesiphon on the other contemplated permanent danger to their realms from the incursions of such a race can as little be supposed as that Europe now is in fear of subjugation from a host of Caffres or Zulus, people, in personal bravery, resolution and bodily strength, equal probably to what the Saracens then were.

In Omar's chalifate he had sent an army of 30,000 men, under one of Mohammed's eldest companions, to compel the Persians on the Euphrates to become Mohammedans. They had placed themselves under the last heir of the royal race, the young and valiant Jezdejerd. When the embassy requiring them to accept Islam or tribute came, the heir of the great king said to them mockingly: “You came hither as traffickers and beggars. Your food was green lizards; your drink salt water; your dress rough camel's hair. Now you would force upon us a hateful religion. Hunger pushes you on; so I forgive you. Go back and I will load your camels with corn and dates. If you disdain a generous offer, punishment shall find you in Persia.” Then the old sheick Mughira answered undismayed: “What thou sayest of our misery is true. So great was our poverty that we fed on worms, snakes, and scorpions. The hair of our camels and our goats we worked into a covering for our nakedness. Our faith consisted in perpetual war and robbery. We put even our daughters to death to escape supporting them. Then God took pity on our miserable state, and sent us through His holy prophet the book of the true faith. It commands us to make war against the heathen, to change our poverty and our misery for riches and power. Take then our religion which binds you to no other burdens than all the faithful bear. Or pay the tribute of the heathen. Will you do neither, arm yourselves to fight.”

Such was the people among whom Mohammed arose. The spirit which he wakened speaks in the words of the poetess Chansa, with which she sent her four sons to battle. “By God, the only one, ye are the sons of a man as ye are the sons of a woman. I have not deceived your father; I have not brought your uncle to shame, nor stained your race. Ye know what rich reward God has promised to Moslim for war against the unbelieving. Bethink you that the eternal dwelling is better than this place of sojourn.” All her four sons fell in battle. Chansa cried: “Praise be to the Lord who has made me a name through the martyr-death of my sons”. The words of this mother breathe the whole spirit which made Islam a conquering power.

Mohammed had died without leaving any indication as to whom he wished for his successor. His chief adherents, Abu Bekr, father of his wife Aischa, in whose residence he had died, his sons-in-law Ali and Omar, with their several parties, met together. Omar put aside his own claims, and had influence sufficient to procure the election of Abu Bekr, and to frustrate that of Ali. Severe as the struggle to obtain the chalifate was, at the moment it brought with it greater burden than dignity. Mohammed had spread his belief more by bribery, deceit, and violence than by conviction. Many provinces of Arabia after his death were shaking it off. Aischa's own words were, “when the apostle of God died, the Arabs were deserting him; the Jews and Christians raised their head; the hypocrites no longer concealed their hypocrisy, and the Moslim were like an abandoned flock on a cold winter night”. Abu Bekr's prudence and Omar's energy put an end to the rivalry of pretending prophets and Bedouin reluctance of taxation. In March, 633, revolt in Arabia was overthrown, and the first chalif could execute the injunction of Mohammed to spread Islam beyond the Arabian peninsula.

The choice of a chalif not in the family of Mohammed to carry on his newly made realm and religion with armed hand was of the utmost moment to both. In idea realm and religion were one and the same thing. And the choice indicated that force was the power which ruled both. Abu Bekr had not only been chosen by the influence of Omar, but during his short chalifate of two years had that most resolute of all Mohammed's companions behind him to support, inspire, and perhaps control him. When the companions met upon his death in 634 Omar's star was in the ascendant; and in the ten years of his chalifate he won in the opinion of his people the highest name which any Mohammedan ruler has attained. In truth, he made the empire. At the first choice of Abu Bekr for chalif it was but a horde of robbers in a province hitherto without name in history; when twelve years later Omar died by the hand of an assassin, it already rivalled the greatest empires of the world. To feel the profound contrast between the kingdom of Christ and the kingdom of Mohammed, we need but to consider the course of the first twelve years from the death of each founder. When the sword of Herod fell upon St. James, the son of thunder, the first of the apostles who was to seal his faith with his blood, and so fulfil his acceptance of his Lord's chalice, the kingdom of Christ had been preached among labours and trials innumerable. No one had yielded submission to it but in obedience to the inward dictate of conscience, and every one who so accepted it had suffered loss so far as this world is concerned. It was from imminent peril of death that when St. James, probably then the second in rank and influence of the apostolic band, was put to death, the first of all escaped from prison under angelic guard and went into another place to found the Roman Church. A martyrdom undergone by one apostle and a martyrdom postponed by another marked the setting up of St. Peter's pastoral staff in the capital of the Cæsars. The Christian people were everywhere then a poor, distressed, and praying people; hardly distinguished by the imperial Roman from the provincials of Judea, whom among all his subjects he most disliked. When Omar died, Antioch, Jerusalem, and Alexandria had fallen beneath his arms; the sepulchre of Christ was in his power; the patriarch of the holy city trembled lest the chalif of Mohammed should desecrate it to be a mosque by praying in it. Every Mohammedan convert received honour and wealth; everyone not converted to Mohammedanism risked honour and life, wife and child. The Christian martyr shed his blood on the scaffold; the Mohammedan martyr died in the heat of battle, and his companions received for the danger which they had risked and overcome the persons and goods of the conquered. Omar's empire stretched for thousands of miles over Africa and Asia; his authority was that of the prophet, who wielded civil power as an appendage of the spiritual, because, as he held, there could not be two swords in one sheath. The chief apostle exercised one of the greatest of his acts – that of choosing the capital of the Christian faith – when he was flying from a tyrant put in Jerusalem by the caprice of a Roman emperor. The arms were spiritual in one kingdom and material in the other; exercised with the long suffering of an apostle in one, with the unquestioned despotism in the other of a ruler who triumphed over souls by destroying bodies. The fundamental opposition which marks the two kingdoms is seen in strongest evidence during the first twelve years in each.

Hitherto, in human history, there is one man and one man only, who has matched himself with the Son of God: and not only matched himself, but declared that he was the superior; that the commission given to the Son of Mary was subordinate to the commission given to the Son of Abd Allah: that the prophet Jesus led up to the prophet Mohammed. It is certain that in the Mohammedan religion its prophet occupies the place which in the Christian religion is occupied by our Lord. But when this is said, it must be said with the understanding that “Mohammed's religion is a Judaism built stiffly on an abstract unity of God, stripped of its Messianic character, and of all the deeper spiritual elements which belong to that character”. When it is said that Mohammed has matched himself with Christ, it must be added that he has first stripped Christ of the divine Sonship, and placed Him simply as a prophet in a series of prophets, the last and greatest of whom is Mohammed himself. He has denied the Blessed Trinity: he has termed the honour paid by Christians to the Son, idolatry; he ranks Christians as idolaters for offering it, as being incompatible with the unity of God. He denies the Incarnation on the Arian ground, that it is impossible for the one only Nature to generate or be generated. He has denied the fall of man, equally as he denies his restoration. He denies the passion of Christ, for unfallen man needs no such sacrifice as that of the Son of God offered upon the Cross. In the system set up by him there is no sacrifice. In that point of singular meaning it stands alone among the religions of the earth. Accordingly there is no priesthood. Mohammed claimed to exercise the prophetical and in it the regal power; but not the sacerdotal. There is none such in his religion. Such as it is, on an infinitely lower level than the Christian, Mohammed is the centre of it. From the Jewish and the Christian religions he took prayer, fasting, and almsgiving, likewise the doctrines of primary import, the unity of the godhead, the resurrection of man in body as well as spirit, to a final and eternal judgment of reward or punishment. That which came from himself is purely bad; a corruption affecting all the relations between the sexes, and reducing all those who live in his religion to a far worse condition, as respects those relations, than experienced by those who lived in Greek, or Roman, or German heathenism, at their worst. As the personal life of Mohammed, from the time of his claim to be the prophet of a new religion, was in this respect infamous, so is his religion. All that the Christian faith and Church, by the sufferings of unnumbered martyrs, and the wisdom of great pastors, who are the honour of human nature, had done in 600 years for the restoration of marriage, the creation of woman's worth and dignity, the whole fabric of the Christian home, the whole offspring of Nazareth, Bethlehem, and Calvary, Mohammed, by word and example, strove to overthrow. He embodied in his religion the revenge of Asia and Africa upon Christian purity: and the hand which established a pure Arian doctrine, as to the Godhead, destroyed the Christian wife and child, husband and father, so far as its malignant influence extended. So it was at the beginning: so it has been through the 1260 years: so it is now.

The whole movement of Mohammed was to establish a counter kingdom to that of Christ, of which he who lived as a sensualist from fifty to sixty years of age is the standard. His chalifs were its continuators. And while his instrument was conquest, the bait which keeps each successive generation, and defies the approach of the Christian faith, is the indulgence of those sensual enjoyments which marked the life of the founder from the time of the Flight, which has equally marked the conduct of the ruler and the rich during all the twelve centuries. The Mohammedan peasant may have a virtuous home, for the harem is beyond his means: he may be sparing, sober, and honest: but where is the Mohammedan ruler or rich man whose inner life will bear inspection? As Roman law stopped before entering the slave apartment, Mohammedan law stops before entering the women's apartment: while the mark of the chalifs supreme dignity is to have no wife, but concubines, in the very words of St. John Damascene, a thousand if he please. Has any false religion ever shown such a mark of imposture? or is any opposition to the Son of God so deep as this, so universal in its effect upon the whole character?