Part 13 (1/2)

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?”