It cannot be doubted that the seclusion of women exercises a baneful effect on Eastern society. The arguments on this subject are, indeed, so commonplace that it is unnecessary to dwell on them. It will be sufficient to say that seclusion, by confining the sphere of woman’s interest to a very limited horizon, cramps the intellect and withers the mental development of one half of the population in Moslem countries. An Englishwoman asked an Egyptian lady how she passed her time. “I sit on this sofa,” she answered, “and when I am tired, I cross over and sit on that.” Moreover, inasmuch as women, in their capacities as wives and mothers, exercise a great influence over the characters of their husbands and sons, it is obvious that the seclusion of women must produce a deteriorating effect on the male population, in whose presumed interests the custom was originally established, and is still maintained. —LORD CROMER in “Modern Egypt.” From the day of its inception until the beginning of the last century, Mohammedanism never came into close, continuous contact with a pure Christianity. Its very beginning was a protest against a Christianity that, in its worship, had all the appearance, at least, of idolatry. The Mohammedan leaders then, as well as in subsequent generations, saw nothing in Christians which made them believe that Christianity could be better than their own religion. The Christianity with which Islam was in conflict was not such a manifestation in the lives and practises of its followers as to compel the intellectual approval of Moslems or even to command their attention. All the churches of Syria, Armenia, and Asia Minor had become worldly and formal, from which had departed the gentle spirit of their Lord, who exalted meekness, truth, purity, and righteousness. As the Mohammedans passed on towards the north and west in their victorious progress, not once did they encounter the strength of Christianity displayed in quiet meekness and forgiving love. In Europe they met the Church in arms and saw in it nothing to compel their respect. Wherever Mohammedanism has penetrated, it has not come into vital touch with living Christianity. All that the Mohammedan knew of the practical teaching of Jesus Christ, up to the beginning of the last century, he had obtained from observing the Christians whom he conquered and controlled. It is no wonder that he concluded that his own religion was superior, when he saw the intemperance of even the leaders in the Church, and when he took note of what seemed to him to be the worship of pictures and idols. He could not see that the Christian was more truthful, or honest, or pure, than himself; hence he naturally concluded that the Christian religion was no better at least than his own faith.