The Ruins Part 13

And one of these parties, having denied the martyrology of the others: "Well," said they, "we will then die ourselves to prove the truth of our belief."

And instantly a crowd of men, of every religion and of every sect, presented themselves to suffer the torments of death. Many even began to tear their arms, and to beat their heads and b.r.e.a.s.t.s, without discovering any symptom of pain.

But the legislator, preventing them--"O men!" said he, "hear my words with patience. If you die to prove that two and two make four, will your death add any thing to this truth?"

"No!" answered all.

"And if you die to prove that they make five, will that make them five?"

Again they all answered, "No."

"What, then, is your persuasion to prove, if it changes not the existence of things? Truth is one--your persuasions are various; many of you, therefore, are in error. Now, if man, as is evident, can persuade himself of error, what is the persuasion of man to prove?

"If error has its martyrs, what is the sure criterion of truth?

"If the evil spirit works miracles, what is the distinctive character of G.o.d?

"Besides, why resort forever to incomplete and insufficient miracles?

Instead of changing the course of nature, why not rather change opinions? Why murder and terrify men, instead of instructing and correcting them?

"O credulous, but opinionated mortals! none of us know what was done yesterday, what is doing to-day even under our eyes; and we swear to what was done two thousand years ago!

"Oh, the weakness and yet the pride of men! The laws of nature are unchangeable and profound--our minds are full of illusion and frivolity--and yet we would comprehend every thing--determine every thing! Forgetting that it is easier for the whole human race to be in error, than to change the nature of the smallest atom."

"Well, then," said one of the doctors, "let us lay aside the evidence of fact, since it is uncertain; let us come to argument--to the proofs inherent in the doctrine."

Then came forward, with a look of confidence, an Iman of the law of Mahomet; and, having advanced into the circle, turned towards Mecca, and recited with great fervor his confession of faith. "Praise be to G.o.d,"

said he, with a solemn and imposing voice, "the light s.h.i.+nes with full evidence, and the truth has no need of examination." Then, showing the Koran, he exclaimed: "Here is the light of truth in its proper essence.

There is no doubt in this book. It conducts with safety him who walks in darkness, and who receives without discussion the divine word which descended on the prophet, to save the simple and confound the wise.

G.o.d has established Mahomet his minister on earth; he has given him the world, that he may subdue with the sword whoever shall refuse to receive his law. Infidels dispute, and will not believe; their obduracy comes from G.o.d, who has hardened their hearts to deliver them to dreadful punishments."*

* This pa.s.sage contains the sense and nearly the very words of the first chapter of the Koran; and the reader will observe in general, that, in the pictures that follow, the writer has endeavored to give as accurately as possible the letter and spirit of the opinions of each party.

At these words a violent murmur arose on all sides, and silenced the speaker. "Who is this man," cried all the groups, "who thus insults us without a cause? What right has he to impose his creed on us as conqueror and tyrant? Has not G.o.d endowed us, as well as him, with eyes, understanding, and reason? And have we not an equal right to use them, in choosing what to believe and what to reject? If he attacks us, shall we not defend ourselves? If he likes to believe without examination, must we therefore not examine before we believe?

"And what is this luminous doctrine that fears the light? What is this apostle of a G.o.d of clemency, who preaches nothing but murder and carnage? What is this G.o.d of justice, who punishes blindness which he himself has made? If violence and persecution are the arguments of truth, are gentleness and charity the signs of falsehood?"

A man then advancing from a neighboring group, said to the Iman:

"Admitting that Mahomet is the apostle of the best doctrine,--the prophet of the true religion,--have the goodness at least to tell us whether, in the practice of his doctrine, we are to follow his son-in-law Ali, or his vicars Omar and Aboubekre?"*

* These are the two grand parties into which the Mussulmans are divided. The Turks have embraced the second, the Persians the first.

At the sound of these names a terrible schism arose among the Mussulmans themselves. The partisans of Ali and those of Omar, calling out heretics and blasphemers, loaded each other with execrations. The quarrel became so violent that neighboring groups were obliged to interfere, to prevent their coming to blows. At length, tranquillity being somewhat restored, the legislator said to the Imans:

"See the consequences of your principles! If you yourselves were to carry them into practice, you would destroy each other to the last man.

Is it not the first law of G.o.d that man should live?"

Then, addressing himself to the other groups, he continued:

"Doubtless this intolerant and exclusive spirit shocks every idea of justice, and overturns the whole foundation of morals and society; but before we totally reject this code of doctrine, is it not proper to hear some of its dogmas? Let us not p.r.o.nounce on the forms, without having some knowledge of the substance."

The groups having consented, the Iman began to expound how G.o.d, having sent to the nations lost in idolatry twenty-four thousand prophets, had finally sent the last, the seal and perfection of all, Mahomet; on whom be the salvation of peace: how, to prevent the divine word from being any longer perverted by infidels, the supreme goodness had itself written the pages of the Koran. Then, explaining the particular dogmas of Islamism, the Iman unfolded how the Koran, partaking of the divine nature, was uncreated and eternal, like its author: how it had been sent leaf by leaf, in twenty-four thousand nocturnal apparitions of the angel Gabriel: how the angel announced himself by a gentle knocking, which threw the prophet into a cold sweat: how in the vision of one night he had travelled over ninety heavens, riding on the beast Borack, half horse and half woman: how, endowed with the gift of miracles, he walked in the suns.h.i.+ne without a shadow, turned dry trees to green, filled wells and cisterns with water, and split in two the body of the moon: how, by divine command, Mahomet had propagated, sword in hand, the religion the most worthy of G.o.d by its sublimity, and the most proper for men by the simplicity of its practice; since it consisted in only eight or ten points:--To profess the unity of G.o.d; to acknowledge Mahomet as his only prophet; to pray five times a day; to fast one month in the year; to go to Mecca once in our life; to pay the tenth of all we possess; to drink no wine; to eat no pork; and to make war upon the infidels.* He taught that by these means every Mussulman becoming himself an apostle and martyr, should enjoy in this world many blessings; and at his death, his soul, weighed in the balance of works, and absolved by the two black angels, should pa.s.s the infernal pit on the bridge as narrow as a hair and as sharp as the edge of a sword, and should finally be received to a region of delight, which is watered with rivers of milk and honey, and embalmed in all the perfumes of India and Arabia; and where the celestial Houris--virgins always chaste--are eternally crowning with repeated favors the elect of G.o.d, who preserve an eternal youth.

* Whatever the advocates for the philosophy and civilization of the Turks may a.s.sert, to make war upon infidels is considered by them as an obligatory precept and an act of religion. See Reland de Relig. Mahom.

At these words an involuntary smile was seen on all their lips; and the various groups, reasoning on these articles of faith, exclaimed with one voice:

"Is it possible that reasonable beings can admit such reveries? Would you not think it a chapter from The Thousand and One Nights?"

A Samoyede advanced into the circle: "The paradise of Mahomet," said he, "appears to me very good; but one of the means of gaining it is embarra.s.sing: for if we must neither eat nor drink between the rising and setting sun, as he has ordered, how are we to practise that fast in my country, where the sun continues above the horizon six months without setting?"

"That is impossible," cried all the Mussulman doctors, to support the teaching of the prophet; but a hundred nations having attested the fact, the infallibility of Mahomet could not but receive a severe shock.

"It is singular," said an European, "that G.o.d should be constantly revealing what takes place in heaven, without ever instructing us what is doing on the earth."

"For my part," said an American, "I find a great difficulty in the pilgrimage. For suppose twenty-five years to a generation, and only a hundred millions of males on the globe,--each being obliged to go to Mecca once in his life,--there must be four millions a year on the journey; and as it would be impracticable for them to return the same year, the numbers would be doubled--that is, eight millions: where would you find provisions, lodgings, water, vessels, for this universal procession? Here must be miracles indeed!"

"The proof," said a catholic doctor, "that the religion of Mahomet is not revealed, is that the greater part of the ideas which serve for its basis existed a long time before, and that it is only a confused mixture of truths disfigured and taken from our holy religion and from that of the Jews; which an ambitious man has made to serve his projects of domination, and his worldly views. Look through his book; you will see nothing there but the histories of the Bible and the Gospel travestied into absurd fables--into a tissue of vague and contradictory declamations, and ridiculous or dangerous precepts.

"a.n.a.lyze the spirit of these precepts, and the conduct of their apostle; you will find there an artful and audacious character, which, to obtain its end, works ably it is true, on the pa.s.sions of the people it had to govern. It is speaking to simple men, and it entertains them with miracles; they are ignorant and jealous, and it flatters their vanity by despising science; they are poor and rapacious, and it excites their cupidity by the hope of pillage; having nothing at first to give them on earth, it tells them of treasures in heaven; it teaches them to desire death as a supreme good; it threatens cowards with h.e.l.l; it rewards the brave with paradise; it sustains the weak with the opinion of fatality; in short, it produces the attachment it wants by all the allurements of sense, and all the power of the pa.s.sions.

"How different is the character of our religion! and how completely does its empire, founded on the counteraction of the natural temper, and the mortification of all our pa.s.sions, prove its divine origin! How forcibly does its mild and compa.s.sionate morality, its affections altogether spiritual, attest its emanation from G.o.d! Many of its doctrines, it is true, soar above the reach of the understanding, and impose on reason a respectful silence; but this more fully demonstrates its revelation, since the human mind could never have imagined such mysteries."

Then, holding the Bible in one hand and the four Gospels in the other, the doctor began to relate that, in the beginning, G.o.d, after pa.s.sing an eternity in idleness, took the resolution, without any known cause, of making the world out of nothing; that having created the whole universe in six days, he found himself fatigued on the seventh; that having placed the first human pair in a garden of delights, to make them completely happy, he forbade their tasting a particular fruit which he placed within their reach; that these first parents, having yielded to the temptation, all their race (which were not yet born) had been condemned to bear the penalty of a fault which they had not committed; that, after having left the human race to d.a.m.n themselves for four or five thousand years, this G.o.d of mercy ordered a well beloved son, whom he had engendered without a mother, and who was as old as himself, to go and be put to death on the earth; and this for the salvation of mankind; of whom much the greater portion, nevertheless, have ever since continued in the way of perdition; that to remedy this new difficulty, this same G.o.d, born of a virgin, having died and risen from the dead, a.s.sumes a new existence every day, and in the form of a piece of bread, multiplies himself by millions at the voice of one of the basest of men. Then, pa.s.sing on to the doctrine of the sacraments, he was going to treat at large on the power of absolution and reprobation, of the means of purging all sins by a little water and a few words, when, uttering the words indulgence, power of the pope, sufficient grace, and efficacious grace, he was interrupted by a thousand cries.

"It is a horrible abuse," cried the Lutherans, "to pretend to remit sins for money."

"The notion of the real presence," cried the Calvinists, "is contrary to the text of the Gospel."

"The pope has no right to decide anything of himself," cried the Jansenists; and thirty other sects rising up, and accusing each other of heresies and errors, it was no longer possible to hear anything distinctly.

Silence being at last restored, the Mussulmans observed to the legislator:

"Since you have rejected our doctrine as containing things incredible, can you admit that of the Christians? Is not theirs still more contrary to common sense and justice? A G.o.d, immaterial and infinite, to become a man! to have a son as old as himself! This G.o.d-man to become bread, to be eaten and digested! Have we any thing equal to that? Have the Christians an exclusive right of setting up a blind faith? And will you grant them privileges of belief to our detriment?"

Some savage tribes then advanced: "What!" said they, "because a man and woman ate an apple six thousand years ago, all the human race are d.a.m.ned? And you call G.o.d just? What tyrant ever rendered children responsible for the faults of their fathers? What man can answer for the actions of another? Does not this overturn every idea of justice and of reason?"

Others exclaimed: "Where are the proofs, the witnesses of these pretended facts? Can we receive them without examining the evidence? The least action in a court of justice requires two witnesses; and we are ordered to believe all this on mere tradition and hearsay!"

A Jewish Rabbin then addressing the a.s.sembly, said: "As to the fundamental facts, we are sureties; but with regard to their form and their application, the case is different, and the Christians are here condemned by their own arguments. For they cannot deny that we are the original source from which they are derived--the primitive stock on which they are grafted; and hence the reasoning is very short: Either our law is from G.o.d, and then theirs is a heresy, since it differs from ours, or our law is not from G.o.d, and then theirs falls at the same time."

"But you must make this distinction," replied the Christian: "Your law is from G.o.d as typical and preparative, but not as final and absolute: you are the image of which we are the substance."

"We know," replied the Rabbin, "that such are your pretensions; but they are absolutely gratuitous and false. Your system turns altogether on mystical meanings, visionary and allegorical interpretations.* With violent distortions on the letter of our books, you subst.i.tute the most chimerical ideas for the true ones, and find in them whatever pleases you; as a roving imagination will find figures in the clouds. Thus you have made a spiritual Messiah of that which, in the spirit of our prophets, is only a temporal king. You have made a redemption of the human race out of the simple re-establishment of our nation. Your conception of the Virgin is founded on a single phrase, of which you have changed the meaning. Thus you make from our Scriptures whatever your fancy dictates; you even find there your trinity; though there is not a word that has the most distant allusion to such a thing; and it is an invention of profane writers, admitted into your system with a host of other opinions, of every religion and of every sect, during the anarchy of the first three centuries of your era."

* When we read the Fathers of the church, and see upon what arguments they have built the edifice of religion, we are inexpressibly astonished with their credulity or their knavery: but allegory was the rage of that period; the Pagans employed it to explain the actions of their G.o.ds, and the Christians acted in the same spirit when they employed it after their fas.h.i.+on.