While I cannot join in the sweeping condemnation of Muhammadans, I must acknowledge my experience accords with that of my missionary brethren regarding those with whom I have come ordinarily into contact. When I have been speaking to a company of Hindus, and have apparently secured their attention, I have been sorry to see a Mussulman coming up, as past experience had prepared me for the immediate introduction of such questions as the Trinity, the Sonship of Christ, His propitiatory sacrifice, and not infrequently the eating of pork. I have done my best to stave off such untimely discussion, and to keep to the subject I was teaching, but in not a few instances my audience has been broken up by the new-comer insisting on being heard. During my long missionary career I have had many discussions with Muhammadans in public and in private, in some cases conducted with a calmness and fairness which promised good results; but in still more numerous cases with a readiness on their part to resort to the veriest sophistry, and fly from one point to another, and with a love of disputation which led to wrangling, and could accomplish no good. The controversy between Christianity and Muhammadanism has been carried on by the press as well as by oral discussion. In this department the late Dr. Pffander, Sir William Muir, and Mr. Hughes of Peshawur, have done excellent service. It might be supposed that as Muhammadanism is so near to Christianity that it may almost be called a Christian heresy, and as we have in consequence much common ground, we might expect to find its adherents more accessible than Hindus to the Christian missionary. The opposite is the case, furnishing another illustration of the fact that no religionists are so antagonistic to each other as those who most nearly approximate. At the present time all over the world, Popery, under the conduct of the Jesuits, is far more hostile to Protestant missions than any form of heathenism. It ought to be mentioned to the credit of Muhammadanism that it arose as a protest against polytheism and the worship of idols. This protest it has maintained down to our day. Not even a religious symbol is allowed to appear in their places of worship, and hence the marked contrast mosques present not only to Hindu temples, but to Christian churches. Muhammadanism is a proselytizing religion as well as Christianity. During my Indian career I have heard of a convert now and then from Hinduism in the North-West, and very occasionally one from Christianity; but these accessions have been very few. In Bengal, on the other hand, it appears that during the last thirty or forty years a great number of low-caste people have been drawn into the Muhammadan ranks, many of them small farmers, who think that by belonging to a large and influential community they can the better contend with the landlords. It is said that the change is simply one of name and ritual.