Compared with the average Moslem, the average Christian too is certainly lukewarm. The nearest approach to Moslem perfervidness is in the piety of the Irish Catholics. But devotional as they are, even this falls far short of the rigid practice of the true Moslem. Not only, however, is he fervid and in downright earnest, but he is above all constant, faithful, and consistent to the principles of his creed. Thus, although there is no fatherhood about Allah, there is for all that a true and real brotherhood in Islam which contrasts very favourably with the professed brotherhood of Christendom. Colour or race, for instance, makes no difference to it. Islam, in fact, is above all such petty differences. She draws no hard and fast rules, has no such violent antipathies, bigotries and prejudices as Christendom. Professes little but practises much. Colour in her eyes is no disgrace, no bar to God, much less therefore to human fellowship and assimilation. This, as we know, is not the case with Christians. To them colour and race (as witness in the United States of America) is an impassable barrier, that is more insurmountable even than the great wall of China, over which they find it impossible to step. There are in nature, as Novalis endeavours to explain in his philosophical romances, many realities and verities, the truth or essence of which cannot be grasped by the cold and critical intellect of man. Only by and through the sympathetic intuition of feeling can truths such as these be known or understood. This is indeed so. No matter how hard and material we may be, however thoroughly scientific; no matter how high we may place reason--even on the highest pinnacle of human attainment, there are times when the emotions overpower and dominate it. There are times when reason, even in its calmest and most calculating moments, is simply inundated and overwhelmed by the flood-tide of human feelings. In any case it is clear that although in the abstract it is impossible to detach or even insulate thought from feeling and feeling from volition, these three--feeling, thought and will--act, and often co-operate together, in every mental causation. But it is just as difficult for a system to free itself from its own peculiar idiosyncrasies and prejudices as it is for an individual to dissociate himself from his motives. It is exactly the same with regard to Islam and Christendom. The latter has allowed its prejudices and its feelings to obliterate or to stultify its reason. It does not know, it does not understand Islam. Merely because it does not want or makes no effort to know or to understand it. Because it has no sympathy with it. Because in place of sympathy it is in reality antipathetic. Yet while professing toleration, Christendom does not hesitate to despise and condemn Islam. To Christendom, Islam is a mere creed and abstraction--a creed beyond and outside its cold and autocratic pale. A creed belonging to another world and heaven than its own.