Any thoughtful schoolboy knows that it was the exploitation of coal and iron which lifted us Western nations out of the ruck, backed by the natural hardihood due to a bracing climate, otherwise the Mediterranean might still be harried by corsairs. Steam transport by land and sea was the direct offspring of these two minerals. Even then Western supremacy was gradual and only recently completed by the exploitation of petroleum, rubber and high explosives. Brown Bess, as a shooting weapon, was far inferior to the long-barrelled flint-lock of Morocco, and the Arabian match-lock could out-range any firearm in existence till sharp cutting tools made the rifle possible. What does modern surgery, or any other science of accurate manipulation, not owe to modern steel? When we turn from metallurgy to medicine, let us not forget that Avicenna was writing his pharmacopœia when Christian apothecaries were selling potions and philtres under the sign of a stuffed crocodile.
Some exponents of Christianity would go further and arrogate to her the inception of all arts and handicrafts. Damascus blades, Cordovan leather, Moorish architecture, Persian carpets, Indian filagree, Chinese carvings and Japanese paintings all give the lie to such claims.
If we are to measure Christianity by the material progress of her adherents, what conclusions are we to draw from the history of the Roman Empire, the Byzantine Empire and the Copts? Fourteen hundred years after the birth of Christianity in Palestine the fall of Constantinople shattered her last vestige of sovereignty in the East after she had gone through centuries of decadence, debauch and intrigue such as anyone can find recorded by Gibbon or even in historical novels like "Hypatia."
Islam, to-day, is about the same age as Christianity was then, and has gone through similar stages, except that it has been spared the intrigues of an organised priesthood and its comparative frugality has protected it from oriental enervation to a certain extent.
Compared with Western Christianity its present epoch coincides with the era preceding the Reformation, when religious teaching had become stereotyped and lacked vitality, as is now the case with Moslem teaching as a rule. There is no reason why Islam should not recover as Christianity did, and if it does not it will not be due to any intrinsic defect, but to its oriental environment, which has already debased and wrecked Eastern Christendom.
The respective ages of the two religions induces another comparison. We are now in the fourteenth century of the Hejira; glance at European Christendom of that period in the Christian era, or even much later, and reflect on the Sicilian Vespers, the Inquisition, the massacre of the Huguenots, the atrocious witchfinders who served that pedantic Protestant prig, James I, and all the burnings, hackings and slayings perpetrated in the name of Christendom. We must admit that no Moslems anywhere, even in the most barbarous regions, are any worse than the Christians of those days, while the vast majority are infinitely better, viewed by any general standard of humanity. Christendom's only possible defence is that civilisation has influenced Christianity for good, and not the other way about. There is one other loophole which I, for one, refuse to crawl through—that Christianity is a greater moral force than Islam or more rapid in its action. Missionaries say that Islam is incapable of high ideals owing to its impersonal and inhuman conception of the Deity, whom it does not limit by any human standards of justice. They complain that there is no fatherhood in the Moslem God; but—pursuing their own metaphor—what would an earthly father think if his acts of correction were criticised by his children from their own point of view? He might be angry, but would probably just smile, and I hope the Almighty does the same. A child thinks it most unjust to be rebuked or perhaps chastised for playing at trains with suitable noises at unsuitable seasons but it is that, and similar parental correction, which makes him become a decent member of society and not a self-centred nuisance.
Moslems shrink from applying any human standards to the Deity, regarding Him as the Lord of the Universe and not a popularly-elected premier. "Whatever good is from God, whatever ill from thyself," is a Koranic aphorism. Nor do they seek to drive bargains with Him, as do many pious Christians, and their supplications are limited (as in our Lord's Prayer) to the bare necessities of life—food and water to support existence, and clothing to cover their nakedness.
The application of human ideals to the Almighty places Him on a level with Kipling's "wise wood-pavement gods" or the Teutonic conception of a deity who sent the Entente bad harvests to help German submarine activities. Such absurdities incur the rebuke of the staunch old patriarch, "Though he slay me yet will I trust in him"; there is no excuse for seeking to inflict them on the austerities of Islam.
Climate and terrain have a marked influence on the form religion takes in its human manifestation. Missionary literature asserts this clearly with regard to Islam, describing it, aptly enough, as a religion of desert and oasis thence deriving its austere and sensual features, but the thesis applies with equal force to Christianity. The marked cleavage of hermit-like asceticism and gross sensuality which rock-bound deserts and the lush Nile valley wrought in Egyptian Christendom has been described by every writer dealing with that subject, and Arabian Christianity drooped, and finally died, in the arid pastoral uplands of Jauf and Nejran long before it succumbed in fertile, hard-working Yamen.
If the East became Christian next week there would be the same rank growth and final atrophy or disintegrating schism for lack of outside opposition. Missionaries are quick enough to remark on this process in Arabia where Islam is practically unopposed, but will not apply it to Christianity. They do not seem to realise that healthy competition maintains the vitality of religion no less than trade or any other form of human effort requiring continuous energy and application. Islam revivified a decadent Christianity, and the attacks of modern missionaries are strengthening Islam. They justify these attacks and urge further support for them on the grounds that Islam is moribund and now is the time to give it the coup de grâce, or that Islam is the most dangerous foe to Christendom in the world and must be fought to a finish lest it unite three hundred million Moslems against us. I have seen both reasons given in the same missionary book; both are absurd. The latter is a mere red herring drawn across the trail of existing facts, more so, indeed, than the ex-Kaiser's Yellow Peril, for that at least was trailed from a vast country enclosing within a ring fence a huge population of homogeneous race and creed. As for crushing Islam by missionary enterprise, you cannot kill a great religion with pin-pricks, however numerous and frequent; you can only cause superficial hurts and irritation, as in a German student's duel. Every religion contains the germs of its own destruction within itself (which it can resist indefinitely so long as it is healthy and vigorous), but no outside efforts, however overwhelming, can do aught but stiffen its adherents. The early Christian Church was driven off the face of the earth into catacombs, but emerged to rule supreme in the very city which had driven her underground; Muhammad barely escaped from Mecca with his life, but returned to make it the centre of his creed, and Crusaders died in hopeless defeat at Hattin cursing "Mahound" with their last breath as the enemy of their faith, yet their very presence there showed how Islam had revived Christianity.