I must, however, first entreat you to dismiss from your minds the vulgar notion that Mohammed was in anywise a bad man, or a conscious deceiver, pretending to work miracles, or to do things which he did not do. He sinned in one instance: but, as far as I can see, only in that one—I mean against what he must have known to be right. I allude to his relaxing in his own case those wise restrictions on polygamy which he had proclaimed. And yet, even in this case, the desire for a child may have been the true cause of his weakness. He did not see the whole truth, of course: but he was an infinitely better man than the men around: perhaps, all in all, one of the best men of his day. Many here may have read Mr. Carlyle’s vindication of Mohammed in his Lectures on Hero Worship; to those who have not, I shall only say, that I entreat them to do so; and that I assure them, that though I differ in many things utterly from Mr. Carlyle’s inferences and deductions in that lecture, yet that I am convinced, from my own acquaintance with the original facts and documents, that the picture there drawn of Mohammed is a true and a just description of a much-calumniated man. Now, what was the strength of Islam? The common answer is, fanaticism and enthusiasm. To such answers I can only rejoin: Such terms must be defined before they are used, and we must be told what fanaticism and enthusiasm are. Till then I have no more _à priori_ respect for a long word ending in -ism or -asm than I have for one ending in -ation or -ality. But while fanaticism and enthusiasm are being defined—a work more difficult than is commonly fancied—we will go on to consider another answer. We are told that the strength of Islam lay in the hope of their sensuous Paradise and fear of their sensuous Gehenna. If so, this is the first and last time in the world’s history that the strength of any large body of people—perhaps of any single man—lay in such a hope. History gives us innumerable proofs that such merely selfish motives are the parents of slavish impotence, of pedantry and conceit, of pious frauds, often of the most devilish cruelty: but, as far as my reading extends, of nothing better. Moreover, the Christian Greeks had much the same hopes on those points as the Mussulmans; and similar causes should produce similar effects: but those hopes gave them no strength. Besides, according to the Mussulmans’ own account, this was _not_ their great inspiring idea; and it is absurd to consider the wild battle-cries of a few imaginative youths, about black-eyed and green-kerchiefed Houris calling to them from the skies, as representing the average feelings of a generation of sober and self-restraining men, who showed themselves actuated by far higher motives.