The Continental Monthly, Vol 3 No 3, March 1863. Various

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СКАЧАТЬ offence in a Turkish parent not to send his children to school.

      The universities, as well as the mosques and hospitals, are under the control of the ulemas, who have always been a privileged and a sanctioned order, and by their sanctity and great wealth are rendered the most formidable body in the empire. Selim and his successors somewhat lessened their power. By the innovations of 1854 an important change was effected in the vacoof, or church property. The church had hitherto held enormous possessions; and had not a check been placed on the system, in the course of a few centuries all the lands would have belonged to the priests. The property annexed to the mosques is held sacred by all, both high and low. True believers, Greeks, Armenians, and Jews, alike, by a reversion of their property on failure of male issue, transferred it to the ulemas. The decree above mentioned restricted this privilege of the priests. The entire system will soon be abolished.

      As before stated, the ulemas have charge of the schools connected with the principal mosques. The average number of scholars in each school, in the reign of Mahmoud, was four hundred. They were, for the most part, worthless, indolent fellows, and entirely under the control of the ulemas, who used them as tools, and made them figure conspicuously in all tumults and revolts. Their attempted assassination of Abdul Medjid was their death warrant. Each ulema was restricted to four, in place of four hundred scholars. This measure caused not a little ill feeling among those opposed to reform; but as the most successful attempt at restricting the despotic power of the religious order, the decree was of vital importance, and gave the ulemas to understand that the power on the throne was paramount to theirs.

      The ulemas—whose functions do not differ materially from those of the old doctors of the law among the Hebrews—have always claimed and enjoyed both magisterial and ecclesiastical authority; and, indeed, since the Mussulman's law and religion are convertible terms, we would expect priests to be vested with the same powers, and performing the same duties. Mohammed designed it should be so, and as long as war was waged in the name of religion, as long as the Koran and the sword went hand in hand together, the two professions were not incompatible; but when Islamism had gained undisputed ascendency, there arose an obvious discrepancy between the peaceful adoration of Allah and the settlements of disputes between man and man. Priest and jurist, each had distinct and qualified duties to perform. Before justice can be administered properly the religious and legal professions must be separated; the statutes must be distinct from the Koran and Sunnah, in the obscurities of which they are at present involved. The sheik-ul-Islam (pontifex maximus) is the head of the church and the bar; he appoints the bishops and the judges; and in his twofold character of minister and lawyer, he is the expounder of the Koran, the source of all laws, civil and religious; his decisions serve as precedents, and are as incontrovertible as the Koran itself.

      By the late reforms, Christian testimony is admitted in courts of justice. But this is merely a nominal privilege; for what avails it that Christian evidence is received, if the Koran and Sunnah are to constitute the law, and a Mussulman judge is to be the expounder? Is it not evident that the 'true believer,' whether right or wrong, will be shielded by the strong arm of prejudice at the expense of the Christian? The purity of Turkish justice may be understood from the following humorous account given by Dr. Hamlin:

      'I once had a case of law with a Turkish judge. It was tried nine times, and each time decided against me. After the ninth trial, the judge sent me word that if I gave him 9,000 piastres (about $800), he would decide the case in my favor, for all the world knew that justice was on my side!'

      I look, however, upon the religious toleration extended to Christians in 1854 as the most important of all reforms; it is the keystone of the arch. Christianity has been on a gradual increase in Turkey; and it may not be deemed extravagant to hope that when a few generations shall have passed away, its supremacy will be acknowledged. As Constantine, finding the Christian element predominant in the Roman empire, made the religion of Christ that of his people, so some Selim or Abdul Medjid, urged by a power behind the throne, and more potent than the throne itself, will substitute the Bible for the Koran!

      The fall of Islamism does not imply the downfall of Turkish rule. The one is religious, the other a civil power; the one may wane, the other rise.

      The wars which brought the European powers in Turkish waters made a deep impression upon the Turks, and convinced them that they had been rescued from annihilation by foreign arms. This led to an important measure, viz.: the promulgation of the imperial edict of 1850, which was translated into all the languages of the empire, and read in all the mosques and churches. Besides securing the freedom of conscience and the equality of rights, it grants the right of apostasy, which had hitherto been a capital offence: 'As all forms of religious worship are and shall be freely professed in the empire, no person shall be hindered in the practice of the religion which he professes; nor shall he in any way be annoyed in this kind: in the matter of a man changing his religion, and joining another, no force shall be applied to him.' The decree bore directly upon Islamism. Turks, both private and official, now discuss freely the doctrines of the New Testament. The Bible, to-day, is widely circulated among the Turks. About seven thousand copies are sold annually to Mohammedans, while ten years ago they would not have been accepted as gifts. By all classes of people the Bible is purchased, read, and made the subject of discussion. The sultan himself reads it. Discussion leads to investigation, and investigation to the establishment of truth. This is one of the causes that have been silently at work, destined to effect the fall of Islamism.

      In all parts of the empire, the Christian element is growing stronger and stronger; the Mohammedan weaker. Even in Asia, the chosen abode of the faithful, we find Christian cities and villages prosperous, and Mohammedan cities falling to decay. In another century the Sublime Porte will depend chiefly on the Christian element for its influence. To-day, the Mussulman mosque, the pagoda of the Hindoo, the fire temple of the Parsee, the Roman and Greek churches, meet together.

      The adoration and prostrations of the Turk afford an imposing sight even to the Christian. 'Praises be to God, for He is great,' resounds at sunrise and at sunset, from ship to ship at sea, from kiosk to minaret on land.

      According to the Koran, there is a paradise for all true believers. This paradise, Al Janat, signifies a pleasure garden, from which flows a river, the river of life, whose water is clear as crystal, cold as snow, and sweet as nectar. The believer who takes a draught shall thirst no more. Even the oriental imagination fails to describe the glories of this paradise—its fountains and flowers, pearls and gems, nectar and ambrosia, all in unmeasured profusion. To crown the enchantment of the place, to each faithful Moslem is allotted seventy-two houris, resplendent beings, free from every human defect, perpetually renewing their youth and beauty. Such is the Mohammedan conception of the future world.

      The Turks, in common with other Mohammedans, believe in angels, and in the prophets Adam, Noah, Moses, and Jesus. One might suppose that such a belief would assist missionaries in converting the infidel; but far from assisting, its tendency is to make more difficult the inculcation of Christian doctrines. When asked to accept the religion of Christ, the Turk's ready answer is: 'We believe in Jesus! we believe in him already; you know only a part of the true faith; Mohammed has superseded Jesus.' Notwithstanding this, many Turks in Europe and Asia believe that in a long series of years, Jesus will return to earth, reanimate their faith and ancient valor, and with one unbroken religion, give them dominion to the end of the world. They, in short, expect Jesus—the same Jesus whom Christians worship—in the fullness of time to accomplish the work which their prophet only began. Christian missionaries should avail themselves of this remarkable belief, and turn it to the spiritual advantage of those who entertain it.

      'Let the Turkish Government remain, if by her standing Islamism may fall! that we may carry back a purer literature to the land of Homer, a purer law to the land of Moses, and the Gospel of Christ to the land of the apostles.'

      It only remains for me to say one word in regard to the now reigning sovereign. The ulemas—who have become what the Janissaries were, the hotbed of fanaticism—in their endeavors to СКАЧАТЬ