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Do you see, said the Genius, those flames which spread {42} over the earth, and do you comprehend their causes and effects?
Oh! Genius, I answered, I see those columns of flame and smoke, and something like insects, accompanying them; but, when I can scarcely discern the great masses of cities and monuments, how should I discover, such little creatures? I can just perceive that these insects mimic battle, for they advance, retreat, attack and pursue.
It is no mimicry, said the Genius, these are real battles.
And what, said I, are those mad animalculae, which destroy each other? Beings of a day! will they not perish soon enough?
Then the Genius, touching my sight and hearing, again directed my eyes towards the same object. Look, said he, and listen!
Ah! wretches, cried I, oppressed with grief, these columns of flame! these insects! oh! Genius, they are men. These are the ravages of war! These torrents of flame rise from towns and villages! I see the squadrons who kindle them, and who, sword in hand overrun the country: they drive before them crowds of old men, women, and children, fugitive and desolate: I perceive other horsemen, who with shouldered lances, accompany and guide them. I even recognize them to be Tartars by their led horses,1 their kalpacks, and tufts of hair: and, doubtless, they who pursue, in triangular hats and green uniforms, are Muscovites. Ah! I now comprehend, a war is kindled between the empire of the Czars and that of the Sultans.
Not yet, replied the Genius; this is only a preliminary. These Tartars have been, and might still be troublesome neighbors. The Muscovites are driving them off, finding their country would be a convenient extension of their own limits; and as a prelude to another revolution, the throne of the Guerais is destroyed.
{43} And in fact, I saw the Russian standards floating over the Crimea: and soon after their flag waving on the Euxine.
Meanwhile, at the cry of the flying Tartars, the Mussulman empire was in commotion. They are driving off our brethren, cried the children of Mahomet: the people of the prophet are outraged! infidels occupy a consecrated land and profane the temples of Islamism.2 Let us arm; let us rush to combat, to avenge the glory of God and our own cause.
And a general movement of war took place in both empires. In every part armed men assembled. Provisions, stores, and all the murderous apparatus of battle were displayed. The temples of both nations, besieged by an immense multitude, presented a spectacle which fixed all my attention.
On one side, the Mussulmen gathered before their mosques, washed their hands and feet, pared their nails, and combed their beards; then spreading carpets upon the ground, and turning towards the south, with their arms sometimes crossed and sometimes extended, they made genuflexions and prostrations, and recollecting the disasters of the late war, they exclaimed:
God of mercy and clemency! hast thou then abandoned thy faithful people? Thou who hast promised to thy Prophet dominion over nations, and stamped his religion by so many triumphs, dose thou deliver thy true believers to the swords of infidels?
And the Imans and the Santons said to the people:
It is in chastisement of your sins. You eat pork; you drink wine; you touch unclean things. God hath punished you. Do penance therefore; purify; repeat the profession of faith;3 fast from the rising to the setting sun; give the tenth of your goods to the mosques; go to Mecca; and God will render you victorious.
And the people, recovering courage, uttered loud cries:
There is but one God, said they transported with fury, and Mahomet is his prophet! Accursed be he who believeth not!
{44} God of goodness, grant us to exterminate these Christians; it is for thy glory we fight, and our death is a martyrdom for thy name. And then, offering victims, they prepared for battle.
On the other side, the Russians, kneeling, said:
We render thanks to God, and celebrate his power. He hath strengthened our arm to humble his enemies. Hear our prayers, thou God of mercy! To please thee, we will pass three days without eating either meat or eggs. Grant us to extirpate these impious Mahometans, and to overturn their empire. To thee we will consecrate the tenth of our spoil; to thee we will raise new temples.
And the priests filled the churches with clouds of smoke, and said to the people:
We pray for you, God accepteth our incense, and blesseth your arms. Continue to fast and to fight; confess to us your secret sins; give your wealth to the church; we will absolve you from your crimes, and you shall die in a state of grace.
And they sprinkled water upon the people, dealt out to them, as amulets and charms, small relics of the dead, and the people breathed war and combat.
Struck with this contrast of the same passions, and grieving for their fatal consequences, I was considering the difficulty with which the common judge could yield to prayers so contradictory; when the Genius, glowing with anger, spoke with vehemence:
What accents of madness strike my ear? What blind and perverse delirium disorders the spirits of the nations? Sacrilegious prayers rise not from the earth! and you, oh Heavens, reject their homicidal vows and impious thanksgivings! Deluded mortals! is it thus you revere the Divinity? Say then; how should he, whom you style your common father, receive the homage of his children murdering one another? Ye victors! with what eye should he view your hands reeking in the blood he hath created? And, what do you expect, oh vanquished, from useless groans? Hath God the heart of a mortal, with passions ever changing? Is he, like you, agitated with vengeance or compassion, with wrath or repentance? What base conception of the most sublime of beings! According to them, it would seem, that God {45} whimsical and capricious, is angered or appeased as a man: that he loves and hates alternately; that he punishes or favors; that, weak or wicked, he broods over his hatred; that, contradictory or perfidious, he lays snares to entrap; that he punishes the evils he permits; that he foresees but hinders not crimes; that, like a corrupt judge, he is bribed by offerings; like an ignorant despot, he makes laws and revokes them; that, like a savage tyrant, he grants or resumes favors without reason, and can only be appeased by servility. Ah! now I know the lying spirit of man! Contemplating the picture which he hath drawn of the Divinity: No, said I, it is not God who hath made man after the image of God; but man hath made God after the image of man; he hath given him his own mind, clothed him with his own propensities; ascribed to him his own judgments. And when in this medley he finds the contradiction of his own principles, with hypocritical humility, he imputes weakness to his reason, and names the absurdities of his own mind the mysteries of God.
He hath said, God is immutable, yet he offers prayers to change him; he hath pronounced him incomprehensible, yet he interprets him without ceasing.
Imposters have arisen on the earth who have called themselves the confidants of God; and, erecting themselves into teachers of the people, have opened the ways of falsehood and iniquity; they have ascribed merit to practices indifferent or ridiculous; they have supposed a virtue in certain postures, in pronouncing certain words, articulating certain names; they have transformed into a crime the eating of certain meats, the drinking of certain liquors, on one day rather than another. The Jew would rather die than labor on the sabbath; the Persian would endure suffocation, before he would blow the fire with his breath; the Indian places supreme perfection in besmearing himself with cow-dung, and pronouncing mysteriously the word Aûm;4 the Mussulman {46} believes he has expiated everything in washing his head and arms; and disputes, sword in hand, whether the ablution should commence at the elbow, or finger ends;5 the Christian would think himself damned, if he ate flesh instead of milk or butter. Oh sublime doctrines! Doctrines truly from heaven! Oh perfect morals, and worthy of martyrdom or the apostolate! I will cross the seas to teach these admirable laws to the savage people -- to distant nations; I will say unto them:
Children of nature, how long will you walk in the paths of ignorance? how long will you mistake the true principles of morality and religion? Come and learn its lessons from nations truly pious and learned, in civilized countries. They will inform you how, to gratify God, you must in certain months of the year, languish the whole day with hunger and thirst; how you may shed your neighbor's blood, and purify yourself from it by professions of faith and methodical ablutions; how you may steal his property and be absolved on sharing it with certain persons, who devote themselves to its consumption.
Sovereign and invisible power of the universe! mysterious mover of nature! universal soul of beings! thou who art unknown, yet revered by mortals under so many names! being incomprehensible and infinite! God, who in the immensity of the heavens directest the movement of worlds, and peoplest the abyss of space with millions of suns! say what do these human insects, which my sight no longer discerns on the earth, appear in thy eyes? To thee, who art guiding stars in their orbits, what are those wormlings writhing themselves in the dust? Of what import to thy immensity, their distinctions of parties and sects? And of what concern the subtleties with which their folly torments itself?
And you, credulous men, show me the effect of your practices! In so many centuries, during which you have been following or altering them, what changes have your prescriptions wrought in the laws of nature? Is the sun brighter? {47} Is the course of the seasons varied? Is the earth more fruitful, or its inhabitants more happy? If God be good, can your penances please him? If infinite, can your homage add to his glory? If his decrees have been formed on foresight of every circumstance, can your prayers change them? Answer, O inconsistent mortals!
Ye conquerors of the earth, who pretend you serve God! doth he need your aid? If he wishes to punish, hath he not earthquakes, volcanoes, and thunder? And cannot a merciful God correct without extermination?
Ye Mussulmans, if God chastiseth you for violating the five precepts, how hath he raised up the Franks who ridicule them? If he governeth the earth by the Koran, by what did he govern it before the days of the prophet, when it was covered with so many nations who drank wine, ate pork, and went not to Mecca, whom he nevertheless permitted to raise powerful empires? How did he judge the Sabeans of Nineveh and of Babylon; the Persian, worshipper of fire; the Greek and Roman idolators; the ancient kingdoms of the Nile; and your own ancestors, the Arabians and Tartars? How doth he yet judge so many nations who deny, or know not your worship -- the numerous castes of Indians, the vast empire of the Chinese, the sable race of Africa, the islanders of the ocean, the tribes of America?
Presumptuous and ignorant men, who arrogate the earth to yourselves! if God were to gather all the generations past and present, what would be, in their ocean, the sects calling themselves universal, of Christians and Mussulmans? What would be the judgments of his equal and common justice over the real universality of mankind? Therein it is that your knowledge loseth itself in incoherent systems; it is there that truth shines with evidence; and there are manifested the powerful and simple laws of nature and reason -- laws of a common and general mover -- of a God impartial and just, who sheds rain on a country without asking who is its prophet; who causeth his sun to shine alike on all the races of men, on the white as on the black, on the Jew, on the Mussulman, the Christian, and the Idolater; who reareth the harvest wherever cultivated with diligence; who multiplieth every nation where industry and order prevaileth; who pros- {48} pereth every empire where justice is practised, where the powerful are restrained, and the poor protected by the laws; where the weak live in safety, and all enjoy the rights given by nature and a compact formed in justice.
These are the principles by which people are judged! this the true religion which regulates the destiny of empires, and which, O Ottomans, hath governed yours! Interrogate your ancestors, ask of them by what means they rose to greatness; when few, poor and idolaters, they came from the deserts of Tartary and encamped in these fertile countries; ask if it was by Islamism, till then unknown to them, that they conquered the Greeks and the Arabs, or was it by their courage, their prudence, moderation, spirit of union -- the true powers of the social state? Then the Sultan himself dispensed justice, and maintained discipline. The prevaricating judge, the extortionate governor, were punished, and the multitude lived at ease. The cultivator was protected from the rapine of the janissary, and the fields prospered; the highways were safe, and commerce caused abundance. You were a band of plunderers, but just among yourselves. You subdued nations, but did not oppress them. Harrassed by their own princes, they preferred being your tributaries. What matters it, said the Christian, whether my ruler breaks or adores images, if he renders justice to me? God will judge his doctrines in the heavens above.
You were sober and hardy; your enemies timid and enervated; You were expert in battle, your enemies unskillful; your leaders were experienced, your soldiers warlike and disciplined. Booty excited ardor, bravery was rewarded, cowardice and insubordination punished, and all the springs of the human heart were in action. Thus you vanquished a hundred nations, and of a mass of conquered kingdoms compounded an immense empire.
But other customs have succeeded; and in the reverses attending them, the laws of nature have still exerted their force. After devouring your enemies, your cupidity, still insatiable, has reacted on itself, and, concentrated in your own bowels, has consumed you.
Having become rich, you have quarrel led for partition and enjoyment, and disorder hath arisen in every class of society. {49}
The Sultan, intoxicated with grandeur, has mistaken the object of his functions; and all the vices of arbitrary power have been developed. Meeting no obstacle to his appetites, he has become a depraved being; weak and arrogant, he has kept the people at a distance; and their voice has no longer instructed and guided him. Ignorant, yet flattered, neglecting all instruction, all study, he has fallen into imbecility; unfit for business, he has thrown its burdens on hirelings, and they have deceived him. To satisfy their own passions, they have stimulated and nourished his; they have multiplied his wants, and his enormous luxury has consumed everything. The frugal table, plain clothing, simple dwelling of his ancestors no longer sufficed. To supply his pomp, earth and sea have been exhausted. The rarest furs have been brought from the poles; the most costly tissues from the equator. He has devoured at a meal the tribute of a city, and in a day that of a province. He has surrounded himself with an army of women, eunuchs, and satellites. They have instilled into him that the virtue of kings is to be liberal, and the munificence and treasures of the people have been delivered into the hands of flatterers. In imitation of their master, his servants must also have splendid houses, the most exquisite furniture; carpets embroidered at great cost, vases of gold and silver for the lowest uses, and all the riches of the empire have been swallowed up in the Serai.
To supply this inordinate luxury, the slaves and women have sold their influence, and venality has introduced a general depravation. The favor of the sovereign has been sold to his vizier, and the vizier has sold the empire. The law has been sold to the cadi, and the cadi has made sale of justice. The altar has been sold to the priest, and the priest has sold the kingdom of heaven. And gold obtaining everything, they have sacrificed everything to obtain gold. For gold, friend has betrayed friend, the child his parent, the servant his master, the wife her honor, the merchant his conscience; and good faith, morals, concord, and strength were banished from the state.
The pacha, who had purchased the government of his province, farmed it out to others, who exercised every extortion. He sold in turn the collection of the taxes, the command of {50} the troops, the administration of the villages; and as every employ has been transient, rapine, spread from rank to rank, has been greedy and implacable. The revenue officer has fleeced the merchant, and commerce was annihilated; the aga has plundered the husband man, and culture has degenerated. The laborer, deprived of his stock, has been unable to sow; the tax was augmented, and he could not pay it; the bastinado has been threatened, and he has borrowed. Money, from want of security, being locked up from circulation, interest was therefore enormous, and the usury of the rich has aggravated the misery of the laborer.
When excessive droughts and accidents of seasons have blasted the harvest, the government has admitted no delay, no indulgence for the tax; and distress bearing hard on the village, a part of its inhabitants have taken refuge in the cities; and their burdens falling on those who remained, has completed their ruin, and depopulated the country.
If driven to extremity by tyranny and outrage, the villages have revolted, the pacha rejoices. He wages war on them, assails their homes, pillages their property, carries off their stock; and when the fields have become a desert, he exclaims:
"What care I? I leave these fields to-morrow."
The earth wanting laborers, the rain of heaven and overflowing of torrents have stagnated in marshes; and their putrid exhalations in a warm climate, have caused epidemics, plagues, and maladies of all sorts, whence have flowed additional suffering, penury, and ruin.
Oh! who can enumerate all the calamities of tyrannical government?
Sometimes the pachas declare war against each other, and for their personal quarrels the provinces of the same state are laid waste. Sometimes, fearing their masters, they attempt independence, and draw on their subjects the chastisement of their revolt. Sometimes dreading their subjects, they invite and subsidize strangers, and to insure their fidelity set no bounds to their depredations. Here they persecute the rich and despoil them under false pretences; there they suborn false witnesses, and impose penalties for suppositious of fences; everywhere they excite the hatred of parties, encourage in formations to obtain amercements, extort property, {51} seize persons; and when their short-sighted avarice has accumulated into one mass all the riches of a country, the government, by an execrable perfidy, under pretence of avenging its oppressed people, takes to itself all their spoils, as if they were the culprits, and uselessly sheds the blood of its agents for a crime of which it is the accomplice.
Oh wretches, monarchs or ministers, who sport with the lives and fortunes of the people! Is it you who gave breath to man, that you dare take it from him? Do you give growth to the plants of the earth, that you may waste them? Do you toil to furrow the field? Do you endure the ardor of the sun, and the torment of thirst, to reap the harvest or thrash the grain? Do you, like the the shepherd, watch through the dews of the night? Do you traverse deserts, like the merchant? Ah! on beholding the pride and cruelty of the powerful, I have been transported with indignation, and have said in my wrath, will there never then arise on the earth men who will avenge the people and punish tyrants? A handful of brigands devour the multitude, and the multitude submits to be devoured! Oh! degenerate people! Know you not your rights? All authority is from you, all power is yours. Unlawfully do kings command you on the authority of God and of their lance -- Soldiers be still; if God supports the Sultan he needs not your aid; if his sword suffices, he needs not yours; let us see what he can do alone. The soldiers grounded their arms; and behold these masters of the world, feeble as the meanest of their subjects! People! know that those who govern are your chiefs, not your masters; your agents, not your owners; that they have no authority over you, but by you, and for you; that your wealth is yours and they accountable for it; that, kings or subjects, God has made all men equal, and no mortal has the right to oppress his fellow-creatures.
But this nation and its chiefs have mistaken these holy truths. They must abide then the consequences of their blindness. The decree is past; the day approaches when this colossus of power shall be crushed and crumbled under its own mass. Yes, I swear it, by the ruins of so many empires destroyed. The empire of the Crescent shall follow the fate of the despotism it has copied. A nation of strangers {52} shall drive the Sultan from his metropolis. The throne of Orkhan shall be overturned. The last shoot of his trunk shall be broken off; and the horde of Oguzians,6 deprived of their chief, shall disperse like that of the Nagois. In this dissolution, the people of the empire, loosened from the yoke which united them, shall resume their ancient distinctions, and a general anarchy shall follow, as happened in the empire of the Sophis;7 until there shall arise among the Arabians, Armenians, or Greeks, legislators who may compose new states.
Oh! if there were on earth men profound and bold! what elements for grandeur and glory! But the hour of destiny has already come; the cry of war strikes my ear; and the catastrophe begins. In vain the Sultan leads forth his armies; his ignorant warriors are beaten and dispersed. In vain he calls his subjects; their hearts are ice. Is it not written? say they, what matters who is our master? We cannot lose by the change.
In vain the true believers invoke heaven and the prophet. The prophet is dead; and heaven without pity answers:
Cease to invoke me. You have caused your own misfortunes; cure them yourselves. Nature has established laws; your part is to obey them. Observe, reason, and profit by experience. It is the folly of man which ruins him; let his wisdom save him. The people are ignorant; let them gain instruction. Their chiefs are wicked; let them correct and amend; for such is Nature's decree. Since the evils of society spring from cupidity and ignorance, men will never cease to be persecuted, till they become enlightened and wise; till they practise justice, founded on a knowledge of their relations and of the laws of their organization.8
2. It is not in the power of the Sultan to cede to a foreign power a province inhabited by true believers. The people, instigated by the lawyers, would not fail to revolt. This is one reason which has led those who know the Turks, to regard as chimerical the ceding of Candia, Cyprus, and Egypt, projected by certain European potentates.
3. There is but one God, and Mahomet is his prophet.
4. This word is, in the religion of the Hindoos, a sacred emblem of the Divinity. It is only to be pronounced in secret, without being heard by any one. It is formed of three letters, of which the first, a, signifies the principal of all, the creator, Brama; the second, û, the conservator, Vichenou; and the last, m, the destroyer, who puts an end to all, Chiven. It is pronounced like the monosyllable om, and expresses the unity of those three Gods. The idea is precisely that of the Alpha and Omega mentioned in the New Testament.
5. This is one of the grand points of schism between the partisans of Omar and those of Ali. Suppose two Mahometans to meet on a journey, and to accost each other with brotherly affection: the hour of prayer arrives; one begins his ablution at his fingers, the other at the elbow, and instantly they are mortal enemies. O sublime importance of religious opinions! O profound philosophy of the authors of them!
6. Before the Turks took the name of their chief, Othman I., they bore that of Oguzians; and it was under this appellation that they were driven out of Tartary by Gengis, and came from the borders of Gihoun to settle themselves in Anatolia.
7. In Persia, after the death of Thamas-Koulikan, each province had its chief, and for forty years these chiefs were in a constant state of war. In this view the Turks do not say without reason: "Ten years of a tyrant are less destructive than a single night of anarchy."
8. A singular moral phenomenon made its appearance in Europe in the year 1788. A great nation, jealous of its liberty, contracted a fondness for a nation the enemy of liberty a nation friendly to the arts, for a nation that detests them; a mild and tolerant nation, for a persecuting and fanatic one; a social and gay nation, for a nation whose characteristics are gloom and misanthropy; in a word, the French were smitten with a passion for the Turks: they were desirous of engaging in a war for them, and that at a time when revolution in their own Country was just at its commencement. A man, who perceived the true nature of the situation, wrote a book to dissuade them from the war: it was immediately pretended that he was paid by the government, which in reality wished the war, and which was upon the point of shutting him up in a state prison. Another man wrote to recommend the war: he was applauded, and his word taken for the science, the politeness, and importance of the Turks. It is true that he believed in his own thesis, for he has found among them people who cast a nativity, and alchymists who ruined his fortune; as he found Martinists at Paris, who enabled him to sup with Sesostris, and Magnetizers who concluded with destroying his existence. Notwithstanding this, the Turks were beaten by the Russians, and the man who then predicted the fall of their empire, persists in the prediction. The result of this fall will be a complete change of the political system, as far as it relates to the coast of the Mediterranean. If, however, the French become important in proportion as they become free, and if they make use of the advantage they will obtain, their progress may easily prove of the most honorable sort; inasmuch as, by the wise decrees of fate, the true interest of mankind evermore accords with their true morality.