[Sidenote: Elevation of woman.]
Take, again, the place of woman in the world. We need no injunction of
the veil or the harem. As the temples of the Holy Ghost, the body is to
be kept undefiled, and every one is "to possess his vessel in
sanctification and honor."[k] Men are to treat "the elder women as mothers;
the younger as sisters, with all purity."[l] Women are to "adorn themselves
in modest apparel, with shamefacedness and sobriety."[m] These, and such
like maxims embrace the whole moral fitness of the several relations and
duties which they define. They are adapted for all ages of time and for
all conditions of men. They are capable of being taken by every
individual for personal guidance, according to his own sense of
propriety, and they can be accommodated by society at large with a due
reference to the habits and customs of the day. The attempt of Mohammed
to lay down, with circumstantial minuteness, the position of the female
sex, the veiling of her person, and her withdrawal from the gaze of man,
has resulted in seclusion and degradation; while the spirit of the
Gospel, and injunctions like that of "giving honor to the wife as to the
weaker vessel,"[n] have borne the fruit of woman's elevation, and have
raised her to the position of influence, honor, and equality which
(notwithstanding the marital superiority of the husband in the ideal of
a Christian family) she now occupies in the social scale.

[Sidenote: Relations with the State.
Christianity leaves humanity free to expand.]
In the type of Mussulman government which (though not laid down in the
Koran) is founded upon the spirit of the faith and the precedent of the
Prophet the civil is indissolubly blended with the spiritual authority,
to the detriment of religious liberty and political progress. The
_Ameer_, or commander of the faithful, should, as in the early times, so
also in all ages, be the _Imam_, or religious chief; and as such he
should preside at the weekly cathedral service. It is not a case of the
Church being subject to the State, or the State being subject to the
Church. Here (as we used to see in the papal domains) the Church is the
State, and the State the Church. They both are one. And in this we have
another cause of the backwardness and depression of Mohammedan society.
Since the abolition of the temporal power in Italy we have nowhere in
Christian lands any such theocratic union of Caesar and the Church, so
that secular and religiou