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PArdon my Importunity, if I this once trouble thee with an Address of Scru∣ples, begging thy Counsel in the Af∣fairs of my Soul. I seem to my self as a Traveller lost in a Wilderness of Doubts and Uncertainties, without Guide or Conduct. Not that I question the Truth of our Holy Re∣ligion,
or mistrust the Authority of the Sent of God. Certainly, I revere the Book of Glory, whose Sacred Versicles, are transcribed on my Heart. But, there is wanting to every Man, a particular Conduct in the Intricacies of this Life. I have not the Art of applying the General Precepts of the Law, to my Own Personal Occasions and Necessities. Infinite Difficulties arise from my daily Affairs. My Conversation with Infidels, and the Duty I owe my Great Master, entangle my Consci∣ence. I am embarassed on all Hands; and whilst I study to conserve Purity, I find my self still defiled.
I am no Heretick, nor in the Number of those who are Predestinated to be Damned, for the Injurious Love they bear to Hali; In∣jurious, I say, because it derogates from the Honour they owe to Omar, Osman and Ebu∣becher, the True Successors of the Apostle of God.
As I firmly believe the Alcoran, so I give an entire Faith to the Book of Assonah, or the Agreement of the Wise; with the Writings of the Four Principal Imaums, Haniff, Schasi, Melechi and Hambeli. And I am resigned to the Sentence of the Mufti, as our Fathers were of Old, to the Oraculous Determinations of the Babylonion Califfs. I Curse the Kyzil∣baschi with as much Devotion, as I pray for the Health and Felicity of True Believers. I spit at the Naming of them, who deny the Chapter of the Covering, and the Versicles brought down by the Squire of Gabriel, in
Honour of the Prophet's Wife. I never lifted up my Hand against any who descended from the Divine Messenger. And if in my Passion, I have ever Curs'd a Mussulman, I took of the Dust under his Feet, and laid it on my Lips, before the Shadow of the Sun had advanc'd a Hairs-Breadth; and so I hindred the swift Recorder of our Words, from Regi∣string the Imprecation. For, that Dust, I believe, has Power to blot out the Memorials, of our Evil Words and Works.
When I meet a Santone, or one of those Di∣vinely Mad, I put in Practice the Lesson of Orchanes; and honouring the Holy Frantick, I fall down and Adore Vertue, in that Con∣temptible Disguise.
I neglect none of the Purifications, Com∣manded by Our Holy Lawgiver; but rather add those, that we Arabians have received by Tradition from our Fathers, the Sons of Is∣mael: Yet, I hope, in Case of Neglect, some Indulgence is allowable to a Mussulman, in a Country of Infidels. I use the Washing of Abdest at all Times in my Chamber, where no Curious Eye can observe my Cleanliness; or Suspicious Apprehension, draw Conclusions of my being a Mahometan. But I cannot thus practise the Washing of Taharet; there being not such Conveniences for that Pur∣pose in Paris, as in Constantinople. Yet, I am careful to supply this Want, by other Methods of Purity; otherwise, I should be an Abomi∣nation to my self. There is no Necessity, that I should frequent the Bath, who never touch∣ed
a Woman: Yet, I often go into the River, taking a Boat with me for that End, and cau∣sing my self to be rowed half a League from the City, where in a little Bay or Creek, I wash my whole Body, that I may do some∣thing beyond the Obligations of the Law, to expiate the Involuntary Breaches of my Du∣ty. Yet, after all this, I cannot call my self Clean.
I Pray at the Appointed Hours; Or, at least, if the Affairs of my Commission hinder me from complying with the Law, as to the exact Times of the Day, I atone for that Neglect, by Watching the greatest Part of the Night. And, to the Oraisons appointed by Authority, I add Supernumerary Prayers of my own, to evidence the Sincerity of my Devotion.
I Fast, and give Alms, according to my Ability. I bestow much Time, in Reading and Meditating on the Alcoran. In a word, I do all that my Reason tells me is Necessary, to render me a Good Mussulman; and yet, I have no Peace in my Mind. Methinks, I see Our Holy Prophet furrowing his Brows at me, and darting angry Looks from his Para∣dise. He seems to reproach me with Un∣cleanness and Infidelity. By Day my Ima∣gination troubles me; and at Night, I am Terrify'd with Fearful Dreams. Which makes me conclude, That notwithstanding all my Obedience to the Law, and the strictest Care I take, to acquit my self a True Believer, yet I am far short of my Aim; and therefore, I number my self with those, with whom God is displeased.
It is impossible to express the Horror, which this Thought creates in me. I am overwhelm∣ed sometimes, with Melancholy and Despair. And, because I am forc'd to keep my Grief to my self, without having the Privilege of Venting it to a Bosom Friend, it is ready to burst my Heart.
This is my Condition at Certain Seasons; which I esteem as bad, or worse, than those who are Doom'd to Aaraf. For as they can∣not enjoy the Felicities of Paradise, so they are secured from the Torments of the Damn'd: Whereas, for ought I know, my Portion may be in Hell. Wilt thou know how I redress this Evil Temper of Mind, and what Method I take to cure my Melancholy? Receive it not as Flattery, when I tell thee, Thou art my Physician, and the Idea of thy Innocent Life, my Medicine. When I have rowl'd over Ten Thousand Thoughts, which afford me no Ease or Relief, no sooner do I fix my Con∣templation on the Solitary of Mount Ʋriel, but a sudden Beam of Light and Comfort, glances through my Soul. I promise my self greater Satisfaction from thy Advice, than from all the Imaums and Mollahs of the Em∣pire.
Tell me therefore, O Holy and Pious Eremit, how I shall dissipate these Mists of Grief and Sadness, which envelop my Mind, and threa∣ten to suffocate my Intellect.
If in this Darkness and Confusion, I should apply my self to the Disciples of Alhazan for Instruction, they will puzzle me with Intri∣cate
Niceties, about the Essence and Ʋnity of God: Whereas, I am too much troubled al∣ready, with distracting Speculations. I seek not to dive into that which is Incomprehensible, but to be Instructed in the Plain and Intelligi∣ble Way to Happiness. What Imports it, Whether God be Good by his Goodness, or by his Essence? This is, to throw Metaphysical Dust in my Eyes, and so leave me in a worse Condition than they found me.
No better Light, must I expect from the Momsconderan: For, if they are strict Obser∣vers of the Law, so am I, where the Precepts are applicable to my Condition and Circum∣stances. But, I want a Direction in many Emergencies, for which the Alcoran seems to have made no Provision, but leaves every Man, to the Conduct of his own Prudence. And, I must confess, I dare not trust mine, in all Cases of this Nature. Besides, instead of In∣terpreting to me in a plain Style the Statutes of the Law, they will Confound me with High and Unintelligible Notions of the Divine Attributes, which are sufficient to dazle the Intellect of the Brightest Seraphim. And, if they could once perswade me to be zealous for their Speculations, I might in Time turn such another Religious Fool, as was one of their Followers, the Poet Namisi, who being wrapt in his profound Speculations of the Di∣vine Ʋnity, and hearing an Imaum pronounce the Sacred Sentence, God is One, gave him the Lye, and told him, That he multiply'd the Divinity, in assigning it any Attribute, though
it were onely that which expressed his Ʋnity. For which Impudent Assertion, he was flea'd Alive.
In as bad a Condition should I be, if I ask'd the Advice of the Muserin, those Infidels in Masquerade, who under the Disguise of Mus∣sulmans, deny the Being of a God, assert all Things to come by Chance, and live without Hope or Faith of Another Life. For, if this were true, that there were no Reward or Pu∣nishment of Good or Bad Works, I would either soon make my Way to Earthly Happi∣ness, by not boggling at any Vice that would conduce to that End; Or, if I fail'd in that Attempt, I would not tamely wait for a Mar∣tyrdom from Men, but bravely rid my self of a Life, which was attended with Nothing but Misery.
Almost as bad as these, are the Hairet, those Mahometan Scepticks, who dare not trust their own Reason, but are ever Wavering and Irresolute. If I should seek for Instructi∣on at their Hands, they would answer me, God knows best what I ought to do, and so leave me in the same Suspence as I was before.
Much Worse are the Guaid, those Morose Interpreters of the Law of Mercy, who damn a Man Irrecoverably to Hell, for committing one Mortal Sin. This is enough to drive all Mankind to Despair.
Indeed, the Morals of the Sabin please me, who seem to be perfect Mahometan Stoicks, ascribing all Events to Destiny, and the Influ∣ence of the Stars. I could willingly embrace
the Advice of Philosophers, who appear so void of Passion; but I could never join with them, in Adoring the Sun, Moon and Constellations of Heaven, because the Alcoran has expresly for∣bidden it. And, were there no such Prohibition, my own Reason would convince me, that I ought as well to Adore the Fire for warming me and serving my other Necessities, or the Water for quenching my Thirst and Purifying me, or my own Hands for feeding me, as to pay these Divine Honours to the Celestial Bodies; since the one, as well as the other, Act according to their Nature.
In a Word, of all the Innumerable Sects, into which the Mussulman Empire is divided, I cannot expect entire Satisfaction from any; for, if they appear Orthodox in Some Tenets, in Others they are manifestly Heretical. Yet, I cannot but set a higher Value on Some, than Others, as their Doctrines and Practices ap∣proach nearer to Reason and Truth. For, I am not yet such an Academick, as to ask that Mock-Question, What is Truth.
Doubtless, our Fathers knew it, and the Messenger of God was sent to Divulge it on Earth. But, if Ignorance, Superstition and Error have banished it from Courts and Cities, let us seek it in the Desarts. Perhaps we may find this Wanderer among the Rocks and Woods; or, 'tis possible She has sheltered her self in some Den or Cave, as hoping for grea∣ter Favour from the Wild Beasts, than from the Society of Men.
If Truth be no where to be found Entire, but has divided her self among the Different Religions and Sects in the World, then, rather than miss of this Divine Jewel, I will search for it in Fragments; and whatsoever is Rati∣onal and Pious in any Sect, I will embrace, without concerning my self in their Follies and Vices.
After all, the Munasihi seem to me, the onely Orthodox and Illuminated of God, who declining the private By-Ways of Schisma∣ticks, walk in the High Road of Pristine Ju∣stice and Piety, following the Steps of the Ancients, and obeying the Traditions which know no Origin. Among these, thou ap∣pearest as another Pythagoras; confirming them by thy Example in an Innocent Life; enduring the utmost Severities of Abstinence, rather than be Guilty of shedding the Blood of those Creatures, which the Great Lord of All Things Created, to enjoy the Herbage of the Field, and to partake of the Common Blessings of Nature, as well as We.
To thee therefore I have Recourse, as to an Oracle. Tell me, O Sacred Sylvan, am I not obliged to obey the Inspirations of my Nature, or Better Genius, which tells me, 'Tis a Butch∣erly and Inhuman Life, to feed on slaughte∣red Animals? Did not all those who aim'd at Perfection, among the Primitive Disciples of the Prophet, abstain from Murdering the Brutes? 'Tis true, the Messenger of God, did not positively enjoin Abstinence from Flesh; yet he recommended it, as a Divine Counsel.
And, those to whom he Indulged the Liber∣ty of Eating it, he ty'd up to certain Conditi∣ons. Do not all the Religious Orders Preach up Abstinence, both in their Sermons and Lives? I make no longer Doubt, but the Corruption of Manners, and Voluptuousness of Men, are the Causes, that this Ancient Sobriety is now disus'd and slighted. My own Experience confirms me in this Opinion, who have often attempted to live in Abstinence; but, by the Force of a Voracious Appetite, suffered my self to be carry'd back to my Old Intempe∣rance.
Yet, in Eating Flesh, I have been precisely careful, to observe the Prohibitions of our Ho∣ly Prophet, so long as it was in my Power. I never Knowingly tasted of Blood, nor of any Thing Strangled or knocked down. But, it is Impossible for me to Assure my self of this; or that all the Flesh I Eat, was kill'd, in Pro∣nouncing that Tremendous Name which gave it Life. Neither could I Once escape a Ne∣cessity, of Eating Swines Flesh.
But, I abominate my self for this Involun∣tary Crime. And, to obviate the like Tem∣ptation for the Future, I will taste of Nothing, that has Breath'd the Common Air; being inclined to believe the Metempsychosis: Which, if it be true, I wish for no greater Happiness, than that in my Next Change, my Soul may pass into the Body of the Camel, which shall carry thee to Mecha.
Paris, 14th. of the 1st. Moon, of the Year 1650.