This book governs with despotic sway the whole of northern Africa, from Mount Atlas1 to the desert of Barca, the whole of Egypt, the coasts of the Ethiopian Sea to the extent of six hundred leagues, Syria, Asia Minor2, all the countries round the Black and the Caspian seas (excepting the kingdom of Astrakhan), the whole empire of Hindostan, all Persia, a great part of Tartary; and in Europe, Thrace, Macedonia, Bulgaria, Servia, Bosnia, Greece, Epirus, and nearly all the islands as far as the little strait of Otranto, which terminates these possessions.
In this prodigious3 extent of country there is not a single Mahometan who has the happiness of reading our sacred books; and very few of our literati are acquainted with the Koran, of which we always form a ridiculous idea, notwithstanding the researches of our really learned men.
The first lines of this book are as follows: “Praise to God, the sovereign of all worlds, to the God of mercy, the sovereign of the day of justice? Thee we adore! to Thee only do we look for protection. Lead us in the right way — in the way of those whom Thou hast loaded with Thy graces, and not in the way of the objects of Thy wrath4 — of them who have gone astray.”
Such is the introduction. Then come three letters, A, L, M, which, according to the learned Sale, are not understood, for each commentator5 explains them in his own way; but the most common opinion is that they signify Ali, Latif, Magid — God, Grace, Glory.
God himself then speaks to Mahomet in these words: “This book admitteth not of doubt. It is for the direction of the just, who believe in the depths of the faith, who observe the times of prayer, who distribute in alms what it has pleased Me to give them, who believe in the revelation which hath descended6 to thee, and was delivered to the prophets before thee. Let the faithful have a firm assurance in the life to come; let them be directed by their Lord; and they shall be happy.
“As for unbelievers, it mattereth not whether thou callest them or no: they do not believe; the seal of unbelief is on their hearts and on their ears; a terrible punishment awaiteth them. There are some who say, ‘We believe in God and in the Last Day,’ but in their hearts they are unbelievers. They think to deceive the Eternal; they deceive themselves without knowing it. Infirmity is in their hearts, and God himself increaseth this infirmity,” etc.
These words are said to have incomparably more energy in Arabic. Indeed, the Koran still passes for the most elegant and most sublime8 book that has been written in that language. We have imputed9 to the Koran a great number of foolish things which it never contained. It was chiefly against the Turks, who had become Mahometans, that our monks11 wrote so many books, at a time when no other opposition12 was of much service against the conquerors13 of Constantinople. Our authors, much more numerous than the janissaries, had no great difficulty in ranging our women on their side; they persuaded them that Mahomet looked upon them merely as intelligent animals; that, by the laws of the Koran, they were all slaves, having no property in this world, nor any share in the paradise of the next. The falsehood of all this is evident; yet it has all been firmly believed.
It was, however, only necessary in order to discover the deception14 to have read the fourth sura or chapter of the Koran, in which would have been found the following laws, translated in the same manner by Du Ryer, who resided for a long time at Constantinople; by Maracci, who never went there; and by Sale, who lived twenty-five years among the Arabs:
Mahomet’s Regulations with Respect to Wives.
Never marry idolatrous women, unless they will become believers. A Mussulman servant is better than an idolatrous woman, though of the highest rank.
They who, having wives, wish to make a vow15 of chastity, shall wait four months before they decide. Wives shall conduct themselves towards their husbands as their husbands conduct themselves towards them.
You may separate yourself from your wife twice; but if you divorce her a third time, it must be forever; you must either keep her humanely16 or put her away kindly17. You are not permitted to keep anything from her that you have given to her.
Good wives are obedient and attentive18, even in the absence of their husbands. If your wife is prudent19 be careful not to have any quarrel with her; but if one should happen, let an arbiter20 be chosen from your own family, and one from hers.
Take one wife, or two, or three, or four, but never more. But if you doubt your ability to act equitably21 towards several, take only one. Give them a suitable dowry, take care of them, and speak to them always like a friend.
You are not permitted to inherit from your wife against her will; nor to prevent her from marrying another after her divorce, in order to possess yourself of her dower, unless she has been declared guilty of some crime. When you choose to separate yourself from your wife and take another, you must not, though you have even given her a talent at your marriage, take anything from her.
You are permitted to marry a slave, but it is better that you should not do so.
A repudiated22 wife is obliged to suckle her child until it is two years old, during which time the father is obliged to maintain them according to his condition. If the infant is weaned at an earlier period, it must be with the consent of both father and mother. If you are obliged to entrust23 it to a strange nurse, you shall make her a reasonable allowance.
Here, then, is sufficient to reconcile the women to Mahomet, who has not used them so hardly as he is said to have done. We do not pretend to justify24 either his ignorance or his imposture25; but we cannot condemn26 his doctrine27 of one only God. These words of his 122d sura, “God is one, eternal, neither begetting28 nor begotten29; no one is like to Him;” these words had more effect than even his sword in subjugating30 the East.
Still his Koran is a collection of ridiculous revelations and vague and incoherent predictions, combined with laws that were very good for the country in which he lived, and all which continue to be followed, without having been changed or weakened, either by Mahometan interpreters or by new decrees. The poets of Mecca were hostile to Mahomet, but above all the doctors. These raised the magistracy against him, and a warrant was issued for his apprehension31 as only duly accused and convicted of having said that God must be adored, and not the stars. This, it is known, was the source of his greatness. When it was seen that he could not be put down, and that his writings were becoming popular, it was given out in the city that he was not the author of them, or that at least he was assisted in their composition by a learned Jew, and sometimes by a learned Christian32 — supposing that there were at that time learned Jews and learned Christians33.
So, in our days, more than one prelate has been reproached with having set monks to compose his sermons and funeral orations34. There was one Father Hercules (Père Hercule) who made sermons for a certain bishop35, and when people went to hear him preach, they used to say, “Let us go and hear the labors36 of Hercules.”
To this charge Mahomet gives an answer in his 16th chapter, occasioned by a gross blunder he had made in the pulpit, about which a great deal had been said. He gets out of the scrape thus: “When thou readest the Koran, address thyself to God, that He may preserve thee from the machinations of Satan. He has power only over those who have chosen Him for their Master, and who give associates unto God.
“When I substitute one verse for another in the Koran (the reason for which changes is known to God) some unbelievers cry out, ‘Thou hast forged those verses’; but they know not how to distinguish truth from falsehood. Say rather that the Holy Spirit brought those verses of truth to me from God. Others say, still more malignantly37, There is a certain man who labors with him in composing the Koran. But how can this man, to whom they attribute my works, have taught me, speaking as he does, a foreign language, while the Koran is written in the purest Arabic?”
He who, it was pretended, assisted Mahomet, was a Jew named Bensalen or Bensalon. It is not very likely that a Jew should have lent his assistance to Mahomet in writing against the Jews; yet the thing is not impossible. The monk10 who was said to have contributed to the Koran was by some called Bohaira, by others Sergius. There is something pleasant in this monk’s having had both a Latin and an Arabic name. As for the fine theological disputes which have arisen among the Mussulmans, I have no concern with them; I leave them to the decision of the mufti.
In “The Triumph of the Cross” (“Le Triomphe de la Croix”) the Koran is said to be Arian, Sabellian, Carpocratian, Cardonician, Manich?an, Donatistic, Origenian, Macedonian, and Ebionitish. Mahomet, however, was nothing of all this; he was rather a Jansenist, for the foundation of his doctrine is the absolute degree of gratuitous38 predestination.
§ II.
This Mahomet, son of Abdallah, was a bold and sublime charlatan39. He says in his tenth chapter, “Who but God can have composed the Koran? Mahomet, you say, has forged this book. Well; try then to write one chapter resembling it and call to your aid whomsoever you please.” In the seventeenth he exclaims, “Praise be to Him who in one night transported His servant from the sacred temple of Mecca to that of Jerusalem!”
This was a very fine journey, but nothing like that which he took the very same night from planet to planet. He pretended that it was five hundred years’ journey from one to another, and that he cleft40 the moon in twain. His disciples41 who, after his death, collected, in a solemn manner, the verses of this Koran, suppressed this celestial42 journey, for they dreaded43 raillery and philosophy. After all, they had too much delicacy44; they might have trusted to the commentators45, who would have found no difficulty whatever in explaining the itinerary46. Mahomet’s friends should have known by experience that the marvellous is the reason of the multitude; the wise contradict in silence, which the multitude prevent them from breaking. But while the itinerary of the planets was suppressed, a few words were retained about the adventure of the moon. One cannot be always on one’s guard.
The Koran is a rhapsody, without connection, without order, and without art. This tedious book is, nevertheless, said to be a very fine production, at least by the Arabs, who assert that it is written with an elegance47 and purity that no later work has equalled. It is a poem, or sort of rhymed prose, consisting of three thousand verses. No poem ever advanced the fortune of its author so much as the Koran. It was disputed among the Mussulmans whether it was eternal or God had created it in order to dictate48 it to Mahomet. The doctors decided49 that it was eternal, and they were right; this eternity50 is a much finer opinion than the other, for with the vulgar we must always adopt that which is the most incredible.
The monks who have attacked Mahomet, and said so many silly things about him, have asserted that he could not write. But how can we imagine that a man who had been a merchant, a poet, a legislator, and a sovereign, did not know how to sign his name? If his book is bad for our times and for us, it was very good for his contemporaries, and his religion was still better. It must be acknowledged that he reclaimed51 nearly the whole of Asia from idolatry. He taught the unity52 of God, and forcibly declaimed against all those who gave him associates. He forbade usury53 with foreigners, and commanded the giving of alms. With him prayer was a thing of absolute necessity, and resignation to the eternal decrees the primum mobile of all. A religion so simple and so wise, taught by one who was constantly victorious54, could hardly fail to subjugate55 a portion of the earth. Indeed the Mussulmans have made as many proselytes by their creed56 as by their swords; they have converted the Indians and the negroes to their religion; even the Turks, who conquered them, submitted to Islamism.
Mahomet allowed many things to remain in his law which he had found established among the Arabs — as circumcision, fasting, the pilgrimage to Mecca, which was instituted four thousand years before his time; ablutions, so necessary to health and cleanliness in a burning country, where linen57 was unknown; and the idea of a last judgment58, which the magi had always inculcated, and which had reached the inhabitants of Arabia. It is said that on his announcing that we should rise again quite naked, his wife, Aishca, expressed her opinion that the thing would be immodest and dangerous. “Do not be alarmed, my dear,” said he, “no one will then feel any inclination59 to laugh.” According to the Koran, an angel will weigh both men and women in a great balance; this idea, too, is taken from the magi. He also stole from them their narrow bridge which must be passed over after death; and their elysium, where the Mussulmans elect will find baths, well-furnished apartments good beds, and houris with great black eyes. He does, it is true, say that all these pleasures of the senses, so necessary to those that are to rise again with senses, will be nothing in comparison with the pleasure of contemplating60 the Supreme61 Being. He has the humility62 to confess that he himself will not enter paradise through his own merits, but purely63 by the will of God. Through this same pure Divine will he orders that a fifth part of the spoil shall always be reserved for the prophet.
It is not true that he excludes women from paradise. It is hardly likely that so able a man should have chosen to embroil64 himself with that half of the human race by which the other half is led. Abulfeda relates that an old lady one day importuned65 him to tell her what she must do to get into paradise. “My good lady,” said he, “paradise is not for old women.” The good woman began to weep, but the prophet consoled her by saying, “There will be no old women because they will become young again.” This consolatory66 doctrine is confirmed in the fifty-fourth chapter of the Koran.
He forbade wine because some of his followers67 once went intoxicated68 to prayers. He permitted a plurality of wives, conforming in this point to the immemorial usage of the orientals.
In short, his civil laws are good; his doctrine is admirable in all which it has in common with ours; but his means are shocking — villainy and murder!
He is excused by some, on the first of these charges, because, say they, the Arabs had a hundred and twenty-four thousand prophets before him, and there could be no great harm in the appearance of one more; men, it is added, require to be deceived. But how are we to justify a man who says, “Believe that I have conversed69 with the angel Gabriel, or pay me tribute!”
How superior is Confucius — the first of mortals who have not been favored with revelations! He employs neither falsehood nor the sword, but only reason. The viceroy of a great province, he causes the laws to be observed and morality to flourish; disgraced and poor, he teaches them. He practises them alike in greatness and in humiliation70; he renders virtue71 amiable72; and has for his disciples the most ancient and wisest people on the earth.
In vain does Count de Boulainvilliers, who had some respect for Mahomet, extol73 the Arabs. Notwithstanding all his boastings, they were a nation of banditti. They robbed before Mahomet, when they adored the stars; they robbed under Mahomet in the name of God. They had, say you, the simplicity74 of the heroic ages; but what were these heroic ages? — times when men cut one another’s throats for a well or a cistern75, as they now do for a province?
The first Mussulmans were animated76 by Mahomet with the rage of enthusiasm. Nothing is more terrible than a people who, having nothing to lose, fight in the united spirit of rapine and of religion.
It is true there was not much art in their proceedings77. The contract of marriage between Mahomet and his first wife expresses that, while Cadisha loves him, and he in like manner loves Cadisha, it is thought meet to join them. But is there the same simplicity in having composed a genealogy78 which makes him descend7 in a right line from Adam, as several Spanish and Scotch79 families have been made to descend?
The great prophet experienced the disgrace common to so many husbands, after which no one should complain. The name of him who received the favors of his second wife was Assam. The behavior of Mahomet, on this occasion, was even more lofty than that of C?sar, who put away his wife, saying, “The wife of C?sar ought not to be suspected.” The prophet would not suspect his. He sent to heaven for a chapter of the Koran, affirming that his wife was faithful. This chapter, like all the others, had been written from all eternity.
He is admired for having raised himself from being a camel-driver to be a pontiff, a legislator, and a monarch80; for having subdued81 Arabia, which had never before been subjugated82; for having given the first shock to the Roman Empire in the East, and to that of the Persians; and I admire him still more for having kept peace in his house among his wives. He changed the face of part of Europe, one half of Asia, and nearly all Africa; nor was his religion unlikely, at one time, to subjugate the whole earth. On how trivial a circumstance will revolutions sometimes depend! A blow from a stone, a little harder than that which he received in his first battle, might have changed the destiny of the world!
His son-in-law Ali asserted that when the prophet was about to be inhumed, he was found in a situation not very common to the dead. The words of the Roman sovereign might be well applied83 in this case: “Decet imperatorem stantem mori.”
Never was the life of a man written more in detail than his; the most minute particulars were regarded as sacred. We have the name and the numbers of all that belonged to him — nine swords, three lances, three bows, seven cuirasses, three bucklers, twelve wives, one white cock, seven horses, two mules84, and four camels, besides the mare85 Borac, on which he went to heaven. But this last he had only borrowed; it was the property of the angel Gabriel.
All his sayings have been preserved. One was that the enjoyment86 of women made him more fervent87 in prayer. Besides all his other knowledge he is said to have been a great physician; so that he wanted none of the qualifications for deceiving mankind.
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atlas
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| n.地图册，图表集 | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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prodigious
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| adj.惊人的，奇妙的；异常的；巨大的；庞大的 | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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commentator
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| n.注释者，解说者；实况广播评论员 | |
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descended
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| a.为...后裔的，出身于...的 | |
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descend
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| vt./vi.传下来，下来，下降 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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imputed
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| v.把（错误等）归咎于( impute的过去式和过去分词 ) | |
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monk
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| n.和尚，僧侣，修道士 | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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opposition
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| n.反对，敌对 | |
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conquerors
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| 征服者，占领者( conqueror的名词复数 ) | |
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deception
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| n.欺骗，欺诈；骗局，诡计 | |
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vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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humanely
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| adv.仁慈地；人道地；富人情地；慈悲地 | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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arbiter
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| n.仲裁人，公断人 | |
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equitably
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| 公平地 | |
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repudiated
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| v.（正式地）否认( repudiate的过去式和过去分词 )；拒绝接受；拒绝与…往来；拒不履行（法律义务） | |
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entrust
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| v.信赖，信托，交托 | |
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justify
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| vt.证明…正当(或有理)，为…辩护 | |
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imposture
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condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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doctrine
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| n.教义；主义；学说 | |
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begetting
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| v.为…之生父( beget的现在分词 )；产生，引起 | |
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begotten
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| v.为…之生父( beget的过去分词 )；产生，引起 | |
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subjugating
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| v.征服，降伏( subjugate的现在分词 ) | |
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apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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orations
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| n.（正式仪式中的）演说，演讲( oration的名词复数 ) | |
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bishop
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| n.主教，（国际象棋）象 | |
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labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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malignantly
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gratuitous
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| adj.无偿的，免费的；无缘无故的，不必要的 | |
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charlatan
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| n.骗子；江湖医生；假内行 | |
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cleft
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| n.裂缝；adj.裂开的 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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celestial
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| adj.天体的；天上的 | |
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dreaded
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| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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commentators
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| n.评论员( commentator的名词复数 )；时事评论员；注释者；实况广播员 | |
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itinerary
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| n.行程表，旅行路线；旅行计划 | |
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elegance
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| n.优雅；优美，雅致；精致，巧妙 | |
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dictate
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| v.口授；(使)听写；指令，指示，命令 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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reclaimed
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| adj.再生的；翻造的；收复的；回收的v.开拓( reclaim的过去式和过去分词 )；要求收回；从废料中回收（有用的材料）；挽救 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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usury
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| n.高利贷 | |
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victorious
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| adj.胜利的，得胜的 | |
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subjugate
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| v.征服；抑制 | |
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creed
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| n.信条；信念，纲领 | |
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linen
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| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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contemplating
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| 深思，细想，仔细考虑( contemplate的现在分词 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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humility
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| n.谦逊，谦恭 | |
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purely
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| adv.纯粹地，完全地 | |
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embroil
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| vt.拖累；牵连；使复杂 | |
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importuned
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| v.纠缠，向（某人）不断要求( importune的过去式和过去分词 )；（妓女）拉（客） | |
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consolatory
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| adj.慰问的，可藉慰的 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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intoxicated
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| 喝醉的，极其兴奋的 | |
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conversed
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| v.交谈，谈话( converse的过去式 ) | |
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humiliation
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| n.羞辱 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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amiable
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| adj.和蔼可亲的，友善的，亲切的 | |
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extol
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| v.赞美，颂扬 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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cistern
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| n.贮水池 | |
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animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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genealogy
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| n.家系，宗谱 | |
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scotch
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| n.伤口，刻痕；苏格兰威士忌酒；v.粉碎，消灭，阻止；adj.苏格兰(人)的 | |
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monarch
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| n.帝王，君主，最高统治者 | |
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subdued
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| adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词 | |
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subjugated
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| v.征服，降伏( subjugate的过去式和过去分词 ) | |
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applied
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| adj.应用的；v.应用，适用 | |
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mules
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| 骡( mule的名词复数 )； 拖鞋； 顽固的人； 越境运毒者 | |
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mare
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| n.母马，母驴 | |
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enjoyment
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| n.乐趣；享有；享用 | |
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fervent
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| adj.热的，热烈的，热情的 | |
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