This consideration goes partly to explain the success of Muslim as contrasted with Christian missions among the Negro peoples. It has frequently been pointed out that the Negro convert to Christianity is apt to feel that his European co-religionists belong to a stratum of civilisation alien to his own habits of life, whereas he feels himself to be more at home in a Muslim society. This has been well stated by a modern observer, in the following passage:—“Islam, despite its shortcomings, does not, from the Nigerian point of view, demand race suicide of the Nigerian as an accompaniment of conversion. It does not stipulate revolutionary changes in social life, impossible at the present stage of Nigerian development; nor does it undermine family or communal authority. Between the converter and converted there is no abyss. Both are equal, not in theory, but in practice, before God. Both are African; sons of the soil. The doctrine of the brotherhood of man is carried out in practice. Conversion does not mean for the converted a break with his interests, his family, his social life, his respect for the authority of his natural rulers.... No one can fail to be impressed with the carriage, the dignity of the Nigerian—indeed of the West African—Mohammedan; the whole bearing of the man suggests a consciousness of citizenship, a pride of race which seems to say: ‘We are different, thou and I, but we are men.’ The spread of Islam in Southern Nigeria which we are witnessing to-day is mainly social in its action. It brings to those with whom it comes in contact a higher status, a loftier conception of man’s place in the universe around him, release from the thraldom of a thousand superstitious fears.” [1173]