Now, is it possible to trace this attribute of barbarism among the Turks? If so, what does it do for them, and whence is it supplied? You will recollect, I have not been unwilling in a former Lecture to acknowledge what is salutary in Mahometanism; certainly it embodies in it some ancient and momentous truths, and is undeniably beneficial so far as their proper influence extends. But, after all, looked at as a religion, it is as debasing to the populations which receive it as it is false; and, as it arose among barbarians, it is not wonderful that it subserves the reign of barbarism. This it certainly does in the case of the Turks; already three great departments of intellectual activity in civilized countries have incidentally come before us, which are forbidden ground to its professors. The first is legislation; for the criminal and civil code of the Mahometan is unalterably fixed in the Koran. The second is the modern system of money transactions and finance; for "in obedience to their religion," says an author I have been lately quoting,[84] "which, like the Jewish law, forbids taking interest for money, the Turks abstain from carrying on many lucrative trades connected with the lending of money. Hence other nations, generally the Armenians, act as their bankers." The third is the department of the Fine Arts for, it being unlawful to represent the human form, nay, any natural substance whatever, as fruit or flowers, sculpture loses its solitary object, painting is almost extinguished, while architecture has been obliged to undergo a sort of revolution in its decorative portions to accommodate it to the restriction. These, however, are matters of detail, though of very high importance; what I wish rather to point out is the general tendency of Mahometanism, as such, to foster those very faults in the barbarian which keep him from ameliorating his condition. Here something might be said on what seems to be the acknowledged effect of its doctrine of fatalism, viz., in encouraging a barbarian recklessness of mind both in special seasons of prosperity and adversity, and in the ordinary business of life; but this is a point which it is difficult to speak of without a more intimate knowledge of its circumstances than can be gained at a distance; I prefer to show how the Religion is calculated to act upon that extravagant self-conceit, which Robertson tells us is so congenial to uncivilized man. While, on the one hand, it closes the possible openings and occasions of internal energy and self-education, it has no tendency to compensate for this mischief, on the other, by inculcating any docile attention to the instruction of foreigners. 6.