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 largely assimilated into its teachings after contact with the West. As met with on its native heath of Iran, its principle of taqiya, or concealment of one's religious faith as a method of escaping persecution, is characteristic. It carries on an active propaganda abroad and makes extraordinary and unsubstantiated claims of successes. 1

The whole question of the finality of religion is raised by this chapter on the "perfect religion." We see now why Moslems describe their religion in these terms of perfection and finality. Islam is a religion of external divine authority. It rests its entire claim to truth and perfection on its accepted theory of revelation. If this theory is valid, and if the Koran was revealed in the manner asserted by Moslems, then of course that settles the matter, and we should all be very foolish not to become followers of Mohammed. If it is not valid, then the claim for perfection and finality falls to the ground.

In a sense Moslems themselves have perceived this difficulty, and have sought to base their practical religious life on two other elements vital to real religion: one of these is a personal example of the ideal way of life, and the other is a personal and direct experience of God possible to the believer. For the first they have idealized the life and character of Mohammed; and for the second they have introduced and popularized the teachings and practices of mysticism. The highest aim of the Moslem is to imitate him in

1 Mecca and Beyond, Ly Edward M. Dodd and Rose Wilson Dodd, p. 146. Boston, Central Committee on the United Study of Foreign Missions and Missionary Education Movement, 1937.

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