The Complete Memoirs of Jacques Casanova de Seingalt Part 18

You can find throughout Italy, in Greece, and generally in every country the inhabitants of which are yet wrapped up in primitive ignorance, a tribe of Greeks, of Jews, of astronomers, and of exorcists, who sell their dupes rags and toys to which they boastingly attach wonderful virtues and properties; amulets which render invulnerable, sc.r.a.ps of cloth which defend from witchcraft, small bags filled with drugs to keep away goblins, and a thousand gewgaws of the same description. These wonderful goods have no marketable value whatever in France, in England, in Germany, and throughout the north of Europe generally, but, in revenge, the inhabitants of those countries indulge in knavish practices of a much worse kind.

The storm abated just as the innocent parchment was writhing on the fire, and the sailors, believing that the spirits of h.e.l.l had been exorcised, thought no more of getting rid of my person, and after a prosperous voyage of a week we cast anchor at Corfu. As soon as I had found a comfortable lodging I took my letters to his eminence the proveditore-generale, and to all the naval commanders to whom I was recommended; and after paying my respects to my colonel, and making the acquaintance of the officers of my regiment, I prepared to enjoy myself until the arrival of the Chevalier Venier, who had promised to take me to Constantinople. He arrived towards the middle of June, but in the mean time I had been playing ba.s.set, and had lost all my money, and sold or pledged all my jewellery.

Such must be the fate awaiting every man who has a taste for gambling, unless he should know how to fix fickle fortune by playing with a real advantage derived from calculation or from adroitness, which defies chance. I think that a cool and prudent player can manage both without exposing himself to censure, or deserving to be called a cheat.

During the month that I spent in Corfu, waiting for the arrival of M. Venier, I did not devote any time to the study, either moral or physical, of the country, for, excepting the days on which I was on duty, I pa.s.sed my life at the coffee-house, intent upon the game, and sinking, as a matter of course, under the adverse fortune which I braved with obstinacy. I never won, and I had not the moral strength to stop till all my means were gone. The only comfort I had, and a sorry one truly, was to hear the banker himself call me-perhaps sarcastically-a fine player, every time I lost a large stake. My misery was at its height, when new life was infused in me by the booming of the guns fired in honour of the arrival of the bailo. He was on board the Europa, a frigate of seventy-two guns, and he had taken only eight days to sail from Venice to Corfu. The moment he cast anchor, the bailo hoisted his flag of captain-general of the Venetian navy, and the proveditore hauled down his own colours. The Republic of Venice has not on the sea any authority greater than that of Bailo to the Porte. The Chevalier Venier had with him a distinguished and brilliant suite; Count Annibal Gambera, Count Charles Zen.o.bio, both Venetian n.o.blemen of the first cla.s.s, and the Marquis d'Anchotti of Bressan, accompanied him to Constantinople for their own amus.e.m.e.nt. The bailo remained a week in Corfu, and all the naval authorities entertained him and his suite in turn, so that there was a constant succession of b.a.l.l.s and suppers. When I presented myself to his excellency, he informed me that he had already spoken to the proveditore, who had granted me a furlough of six months to enable me to accompany him to Constantinople as his adjutant; and as soon as the official doc.u.ment for my furlough had been delivered to me, I sent my small stock of worldly goods on board the Europa, and we weighed anchor early the next day.

We sailed with a favourable wind which remained steady and brought us in six days to Cerigo, where we stopped to take in some water. Feeling some curiosity to visit the ancient Cythera, I went on sh.o.r.e with the sailors on duty, but it would have been better for me if I had remained on board, for in Cerigo I made a bad acquaintance. I was accompanied by the captain of marines.

The moment we set foot on sh.o.r.e, two men, very poorly dressed and of unprepossessing appearance, came to us and begged for a.s.sistance. I asked them who they were, and one, quicker than the other, answered; "We are sentenced to live, and perhaps to die, in this island by the despotism of the Council of Ten. There are forty others as unfortunate as ourselves, and we are all born subjects of the Republic.

"The crime of which we have been accused, which is not considered a crime anywhere, is that we were in the habit of living with our mistresses, without being jealous of our friends, when, finding our ladies handsome, they obtained their favours with our ready consent. As we were not rich, we felt no remorse in availing ourselves of the generosity of our friends in such cases, but it was said that we were carrying on an illicit trade, and we have been sent to this place, where we receive every day ten sous in 'moneta lunga'. We are called 'mangia-mayroni', and are worse off than galley slaves, for we are dying of ennui, and we are often starving without knowing how to stay our hunger. My name is Don Antonio Pocchini, I am of a n.o.ble Paduan family, and my mother belongs to the ill.u.s.trious family of Campo San-Piero."

We gave them some money, and went about the island, returning to the ship after we had visited the fortress. I shall have to speak of that Pocchini in a few years.

The wind continued in our favour, and we reached the Dardanelles in eight or ten days; the Turkish barges met us there to carry us to Constantinople. The sight offered by that city at the distance of a league is truly wonderful; and I believe that a more magnificent panorama cannot be found in any part of the world. It was that splendid view which was the cause of the fall of the Roman, and of the rise of the Greek empire. Constantine the Great, arriving at Byzantium by sea, was so much struck with the wonderful beauty of its position, that he exclaimed, "Here is the proper seat of the empire of the whole world!" and in order to secure the fulfilment of his prediction, he left Rome for Byzantium. If he had known the prophecy of Horace, or rather if he had believed in it, he would not have been guilty of such folly. The poet had said that the downfall of the Roman empire would begin only when one of the successors of Augustus bethought him removing the capital of the empire to where it had originated. The road is not far distant from Thrace.

We arrived at the Venetian Emba.s.sy in Pera towards the middle of July, and, for a wonder, there was no talk of the plague in Constantinople just then. We were all provided with very comfortable lodgings, but the intensity of the heat induced the baili to seek for a little coolness in a country mansion which had been hired by the Bailo Dona. It was situated at Bouyoudere. The very first order laid upon me was never to go out unknown to the bailo, and without being escorted by a janissary, and this order I obeyed to the letter. In those days the Russians had not tamed the insolence of the Turkish people. I am told that foreigners can now go about as much as they please in perfect security.

The day after our arrival, I took a janissary to accompany me to Osman Pacha, of Caramania, the name a.s.sumed by Count de Bonneval ever since he had adopted the turban. I sent in my letter, and was immediately shewn into an apartment on the ground floor, furnished in the French fashion, where I saw a stout elderly gentleman, dressed like a Frenchman, who, as I entered the room, rose, came to meet me with a smiling countenance, and asked me how he could serve the 'protege' of a cardinal of the Roman Catholic Church, which he could no longer call his mother. I gave him all the particulars of the circ.u.mstances which, in a moment of despair, had induced me to ask the cardinal for letters of introduction for Constantinople, and I added that, the letters once in my possession, my superst.i.tious feelings had made me believe that I was bound to deliver them in person.

"Then, without this letter," he said, "you never would have come to Constantinople, and you have no need of me?"

"True, but I consider myself fortunate in having thus made the acquaintance of a man who has attracted the attention of the whole of Europe, and who still commands that attention."

His excellency made some remark respecting the happiness of young men who, like me, without care, without any fixed purpose, abandon themselves to fortune with that confidence which knows no fear, and telling me that the cardinal's letter made it desirable that he should do something for me, he promised to introduce me to three or four of his Turkish friends who deserved to be known. He invited me to dine with him every Thursday, and undertook to send me a janissary who would protect me from the insults of the rabble and shew me everything worth seeing.

The cardinal's letter representing me as a literary man, the pacha observed that I ought to see his library. I followed him through the garden, and we entered a room furnished with grated cupboards; curtains could be seen behind the wirework; the books were most likely behind the curtains.

Taking a key out of his pocket, he opened one of the cupboards, and, instead of folios, I saw long rows of bottles of the finest wines. We both laughed heartily.

"Here are," said the pacha, "my library and my harem. I am old, women would only shorten my life but good wine will prolong it, or at least, make it more agreeable.

"I imagine your excellency has obtained a dispensation from the mufti?"

"You are mistaken, for the Pope of the Turks is very far from enjoying as great a power as the Christian Pope. He cannot in any case permit what is forbidden by the Koran; but everyone is at liberty to work out his own d.a.m.nation if he likes. The Turkish devotees pity the libertines, but they do not persecute them; there is no inquisition in Turkey. Those who do not know the precepts of religion, say the Turks, will suffer enough in the life to come; there is no need to make them suffer in this life. The only dispensation I have asked and obtained, has been respecting circ.u.mcision, although it can hardly be called so, because, at my age, it might have proved dangerous. That ceremony is generally performed, but it is not compulsory."

During the two hours that we spent together, the pacha enquired after several of his friends in Venice, and particularly after Marc Antonio Dieto. I told him that his friends were still faithful to their affection for him, and did not find fault with his apostasy. He answered that he was a Mahometan as he had been a Christian, and that he was not better acquainted with the Koran than he had been with the Gospel. "I am certain," he added, "that I shall die-calmer and much happier than Prince Eugene. I have had to say that G.o.d is G.o.d, and that Mahomet is the prophet. I have said it, and the Turks care very little whether I believe it or not. I wear the turban as the soldier wears the uniform. I was nothing but a military man; I could not have turned my hand to any other profession, and I made up my mind to become lieutenant-general of the Grand Turk only when I found myself entirely at a loss how to earn my living. When I left Venice, the pitcher had gone too often to the well, it was broken at last, and if the Jews had offered me the command of an army of fifty thousand men, I would have gone and besieged Jerusalem."

Bonneval was handsome, but too stout. He had received a sabre-cut in the lower part of the abdomen, which compelled him to wear constantly a bandage supported by a silver plate. He had been exiled to Asia, but only for a short time, for, as he told me, the cabals are not so tenacious in Turkey as they are in Europe, and particularly at the court of Vienna. As I was taking leave of him, he was kind enough to say that, since his arrival in Turkey, he had never pa.s.sed two hours as pleasantly as those he had just spent with me, and that he would compliment the bailo about me.

The Bailo Dona, who had known him intimately in Venice, desired me to be the bearer of all his friendly compliments for him, and M. Venier expressed his deep regret at not being able to make his acquaintance.

The second day after my first visit to him being a Thursday, the pacha did not forget to send a janissary according to his promise. It was about eleven in the morning when the janissary called for me, I followed him, and this time I found Bonneval dressed in the Turkish style. His guests soon arrived, and we sat down to dinner, eight of us, all well disposed to be cheerful and happy. The dinner was entirely French, in cooking and service; his steward and his cook were both worthy French renegades.

He had taken care to introduce me to all his guests and at the same time to let me know who they were, but he did not give me an opportunity of speaking before dinner was nearly over. The conversation was entirely kept up in Italian, and I remarked that the Turks did not utter a single word in their own language, even to say the most ordinary thing. Each guest had near him a bottle which might have contained either white wine or hydromel; all I know is that I drank, as well as M. de Bonneval, next to whom I was seated, some excellent white Burgundy.

The guests got me on the subject of Venice, and particularly of Rome, and the conversation very naturally fell upon religion, but not upon dogmatic questions; the discipline of religion and liturgical questions were alone discussed.

One of the guests, who was addressed as effendi, because he had been secretary for foreign affairs, said that the amba.s.sador from Venice to Rome was a friend of his, and he spoke of him in the highest manner. I told him that I shared his admiration for that amba.s.sador, who had given me a letter of introduction for a Turkish n.o.bleman, whom he had represented as an intimate friend. He enquired for the name of the person to whom the letter was addressed, but I could not recollect it, and took the letter out of my pocket-book. The effendi was delighted when he found that the letter was for himself. He begged leave to read it at once, and after he had perused it, he kissed the signature and came to embrace me. This scene pleased M. de Bonneval and all his friends. The effendi, whose name was Ismail, entreated the pacha to come to dine with him, and to bring me; Bonneval accepted, and fixed a day.

Notwithstanding all the politeness of the effendi, I was particularly interested during our charming dinner in a fine elderly man of about sixty, whose countenance breathed at the same time the greatest sagacity and the most perfect kindness. Two years afterwards I found again the same features on the handsome face of M. de Bragadin, a Venetian senator of whom I shall have to speak at length when we come to that period of my life. That elderly gentleman had listened to me with the greatest attention, but without uttering one word. In society, a man whose face and general appearance excite your interest, stimulates strongly your curiosity if he remains silent. When we left the dining-room I enquired from de Bonneval who he was; he answered that he was wealthy, a philosopher, a man of acknowledged merit, of great purity of morals, and strongly attached to his religion. He advised me to cultivate his acquaintance if he made any advances to me.

I was pleased with his advice, and when, after a walk under the shady trees of the garden, we returned to a drawing-room furnished in the Turkish fashion, I purposely took a seat near Yusuf Ali. Such was the name of the Turk for whom I felt so much sympathy. He offered me his pipe in a very graceful manner; I refused it politely, and took one brought to me by one of M. de Bonneval's servants. Whenever I have been amongst smokers I have smoked or left the room; otherwise I would have fancied that I was swallowing the smoke of the others, and that idea which is true and unpleasant, disgusted me. I have never been able to understand how in Germany the ladies, otherwise so polite and delicate, could inhale the suffocating fumes of a crowd of smokers.

Yusuf, pleased to have me near him, at once led the conversation to subjects similar to those which had been discussed at table, and particularly to the reasons which had induced me to give up the peaceful profession of the Church and to choose a military life; and in order to gratify his curiosity without losing his good opinion, I gave him, but with proper caution, some of the particulars of my life, for I wanted him to be satisfied that, if I had at first entered the career of the holy priesthood, it had not been through any vocation of mine. He seemed pleased with my recital, spoke of natural vocations as a Stoic philosopher, and I saw that he was a fatalist; but as I was careful not to attack his system openly, he did not dislike my objections, most likely because he thought himself strong enough to overthrow them.

I must have inspired the honest Mussulman with very great esteem, for he thought me worthy of becoming his disciple; it was not likely that he could entertain the idea of becoming himself the disciple of a young man of nineteen, lost, as he thought, in a false religion.

After spending an hour in examining me, in listening to my principles, he said that he believed me fit to know the real truth, because he saw that I was seeking for it, and that I was not certain of having obtained it so far. He invited me to come and spend a whole day with him, naming the days when I would be certain to find him at home, but he advised me to consult the Pacha Osman before accepting his invitation. I told him that the pacha had already mentioned him to me and had spoken very highly of his character; he seemed much pleased. I fixed a day for my visit, and left him.

I informed M. de Bonneval of all that had occurred; he was delighted, and promised that his janissary would be every day at the Venetian palace, ready to execute my orders.

I received the congratulations of the baili upon the excellent acquaintances I had already made, and M. Venier advised me not to neglect such friends in a country where weariness of life was more deadly to foreigners than the plague.

On the day appointed, I went early to Yusuf's palace, but he was out. His gardener, who had received his instructions, shewed me every attention, and entertained me very agreeably for two hours in doing the honours of his master's splendid garden, where I found the most beautiful flowers. This gardener was a Neapolitan, and had belonged to Yusuf for thirty years. His manners made me suspect that he was well born and well educated, but he told me frankly that he had never been taught even to read, that he was a sailor when he, was taken in slavery, and that he was so happy in the service of Yusuf that liberty would be a punishment to him. Of course I did not venture to address him any questions about his master, for his reserve might have put my curiosity to the blush.

Yusuf had gone out on horseback; he returned, and, after the usual compliments, we dined alone in a summerhouse, from which we had a fine view of the sea, and in which the heat was cooled by a delightful breeze, which blows regularly at the same hour every day from the north-west; and is called the mistral. We had a good dinner; there was no prepared dish except the cauroman, a peculiar delicacy of the Turks. I drank water and hydromel, and I told Yusuf that I preferred the last to wine, of which I never took much at that time. "Your hydromel," I said, "is very good, and the Mussulmans who offend against the law by drinking wine do not deserve any indulgence; I believe they drink wine only because it is forbidden." "Many of the true believers," he answered, "think that they can take it as a medicine. The Grand Turk's physician has brought it into vogue as a medicine, and it has been the cause of his fortune, for he has captivated the favour of his master who is in reality constantly ill, because he is always in a state of intoxication." I told Yusuf that in my country drunkards were scarce, and that drunkenness was a vice to be found only among the lowest people; he was much astonished. "I cannot understand," he said, "why wine is allowed by all religions, when its use deprives man of his reason."-"All religions," I answered, "forbid excess in drinking wine, and the crime is only in the abuse." I proved him the truth of what I had said by telling him that opium produced the same results as wine, but more powerfully, and consequently Mahomet ought to have forbidden the use of it. He observed that he had never taken either wine or opium in the course of his life.

After dinner, pipes were brought in and we filled them ourselves. I was smoking with pleasure, but, at the same time, was expectorating. Yusuf, who smoked like a Turk, that is to say, without spitting, said,- "The tobacco you are now smoking is of a very fine quality, and you ought to swallow its balsam which is mixed with the saliva."

"I suppose you are right; smoking cannot be truly enjoyed without the best tobacco."

"That is true to a certain extent, but the enjoyment found in smoking good tobacco is not the princ.i.p.al pleasure, because it only pleases our senses; true enjoyment is that which works upon the soul, and is completely independent of the senses."

"I cannot realize pleasures enjoyed by the soul without the instrumentality of the senses."

"Listen to me. When you fill your pipe do you feel any pleasure?"

"Yes."

"Whence does that pleasure arise, if it is not from your soul? Let us go further. Do you not feel pleased when you give up your pipe after having smoked all the tobacco in it-when you see that nothing is left but some ashes?"

"It is true."

"Well, there are two pleasures in which your senses have certainly nothing to do, but I want you to guess the third, and the most essential."

"The most essential? It is the perfume."

"No; that is a pleasure of the organ of smelling-a sensual pleasure."

"Then I do not know."

"Listen. The princ.i.p.al pleasure derived from tobacco smoking is the sight of a smoke itself. You must never see it go out of the bowl of your pipe,-but only from the corner o your mouth, at regular intervals which must not be too frequent. It is so truly the greatest pleasure connected with the pipe, that you cannot find anywhere a blind man who smokes. Try yourself the experiment of smoking a pipe in your room, at night and without a light; you will soon lay the pipe down."

"It is all perfectly true; yet you must forgive me if I give the preference to several pleasures, in which my senses are interested, over those which afford enjoyment only to my soul."

"Forty years ago I was of the same opinion, and in forty years, if you succeed in acquiring wisdom, you will think like me. Pleasures which give activity to our senses, my dear son, disturb the repose of our soul-a proof that they do not deserve the name of real enjoyments."

"But if I feel them to be real enjoyments, it is enough to prove that they are truly so."

"Granted; but if you would take the trouble of a.n.a.lyzing them after you have tasted them, you would not find them unalloyed."

"It may be so, but why should I take a trouble which would only lessen my enjoyment."

"A time will come when you will feel pleasure in that very trouble."

"It strikes me, dear father, that you prefer mature age to youth."

"You may boldly say old age."

"You surprise me. Must I believe that your early life has been unhappy?"

"Far from it. It was always fortunate in good health, and the master of my own pa.s.sions; but all I saw in my equals was for me a good school in which I have acquired the knowledge of man, and learned the real road to happiness. The happiest of men is not the most voluptuous, but the one who knows how to choose the highest standards of voluptuousness, which can be found, I say again, not in the pleasures which excite our senses, but in those which give greater repose to the soul."

"That is the voluptuousness which you consider unalloyed."

"Yes, and such is the sight of a vast prairie all covered with gra.s.s. The green colour, so strongly recommended by our divine prophet, strikes my eyes, and at the same moment I feel that my soul is wrapped up in a calm so delightful that I fancy myself nearer the Creator. I enjoy the same peace, the same repose, when I am seated on the banks of a river, when I look upon the water so quiet, yet always moving, which flows constantly, yet never disappears from my sight, never loses any of its clearness in spite of its constant motion. It strikes me as the image of my own existence, and of the calm which I require for my life in order to reach, like the water I am gazing upon, the goal which I do not see, and which can only be found at the other end of the journey."

Thus did the Turk reason, and we pa.s.sed four hours in this sort of conversation. He had buried two wives, and he had two sons and one daughter. The eldest son, having received his patrimony, had established himself in the city of Salonica, where he was a wealthy merchant; the other was in the seraglio, in the service of the Grand Turk and his fortune was in the hands of a trustee. His daughter, Zelmi, then fifteen years of age, was to inherit all his remaining property. He had given her all the accomplishments which could minister to the happiness of the man whom heaven had destined for her husband. We shall hear more of that daughter anon. The mother of the three children was dead, and five years previous to the time of my visit, Yusuf had taken another wife, a native of Scio, young and very beautiful, but he told me himself that he was now too old, and could not hope to have any child by her. Yet he was only sixty years of age. Before I left, he made me promise to spend at least one day every week with him.

At supper, I told the baili how pleasantly the day had pa.s.sed.

"We envy you," they said, "the prospect you have before you of spending agreeably three or four months in this country, while, in our quality of ministers, we must pine away with melancholy."

A few days afterwards, M. de Bonneval took me with him to dine at Ismail's house, where I saw Asiatic luxury on a grand scale, but there were a great many guests, and the conversation was held almost entirely in the Turkish language-a circ.u.mstance which annoyed me and M. de Bonneval also. Ismail saw it, and he invited me to breakfast whenever I felt disposed, a.s.suring me that he would have much pleasure in receiving me. I accepted the invitation, and I went ten or twelve days afterwards. When we reach that period my readers must kindly accompany me to the breakfast. For the present I must return to Yusuf who, during my second visit, displayed a character which inspired, me with the greatest esteem and the warmest affection.

We had dined alone as before, and, conversation happening to turn upon the fine arts, I gave my opinion upon one of the precepts in the Koran, by which the Mahometans are deprived of the innocent enjoyment of paintings and statues. He told me that Mahomet, a very sagacious legislator, had been right in removing all images from the sight of the followers of Islam.

"Recollect, my son, that the nations to which the prophet brought the knowledge of the true G.o.d were all idolators. Men are weak; if the disciples of the prophet had continued to see the same objects, they might have fallen back into their former errors."

"No one ever worshipped an image as an image; the deity of which the image is a representation is what is worshipped."

"I may grant that, but G.o.d cannot be matter, and it is right to remove from the thoughts of the vulgar the idea of a material divinity. You are the only men, you Christians, who believe that you see G.o.d."

"It is true, we are sure of it, but observe that faith alone gives us that certainty."

"I know it; but you are idolators, for you see nothing but a material representation, and yet you have a complete certainty that you see G.o.d, unless you should tell me that faith disaffirms it."

"G.o.d forbid I should tell you such a thing! Faith, on the contrary, affirms our certainty."

"We thank G.o.d that we have no need of such self-delusion, and there is not one philosopher in the world who could prove to me that you require it."

"That would not be the province of philosophy, dear father, but of theology-a very superior science."

"You are now speaking the language of our theologians, who differ from yours only in this; they use their science to make clearer the truths we ought to know, whilst your theologians try to render those truths more obscure."

"Recollect, dear father, that they are mysteries."

"The existence of G.o.d is a sufficiently important mystery to prevent men from daring to add anything to it. G.o.d can only be simple; any kind of combination would destroy His essence; such is the G.o.d announced by our prophet, who must be the same for all men and in all times. Agree with me that we can add nothing to the simplicity of G.o.d. We say that G.o.d is one; that is the image of simplicity. You say that He is one and three at the same time, and such a definition strikes us as contradictory, absurd, and impious."

"It is a mystery."

"Do you mean G.o.d or the definition? I am speaking only of the definition, which ought not to be a mystery or absurd. Common sense, my son, must consider as absurd an a.s.sertion which substantiallv nonsensical. Prove to me that three is not a compound, that it cannot be a compound and I will become a Christian at once."

"My religion tells me to believe without arguing, and I shudder, my dear Yusuf, when I think that, through some specious reasoning, I might be led to renounce the creed of my fathers. I first must be convinced that they lived in error. Tell me whether, respecting my father's memory, I ought to have such a good opinion of myself as to sit in judgement over him, with the intention of giving my sentence against him?"

My lively remonstrance moved Yusuf deeply, but after a few instants of silence he said to me,- "With such feelings, my son, you are sure to find grace in the eyes of G.o.d, and you are, therefore, one of the elect. If you are in error, G.o.d alone can convince you of it, for no just man on earth can refute the sentiment you have just given expression to."

We spoke of many other things in a friendly manner, and in the evening we parted with the often repeated a.s.surance of the warmest affection and of the most perfect devotion.

But my mind was full of our conversation, and as I went on pondering over the matter, I thought that Yusuf might be right in his opinion as to the essence of G.o.d, for it seemed evident that the Creator of all beings ought to be perfectly simple; but I thought at the same time how impossible it would be for me, because the Christian religion had made a mistake, to accept the Turkish creed, which might perhaps have just a conception of G.o.d, but which caused me to smile when I recollected that the man who had given birth to it had been an arrant imposter. I had not the slightest idea, however, that Yusuf wished to make a convert of me.

The third time I dined with him religion was again the subject of conversation.

"Do you believe, dear father, that the religion of Mahomet is the only one in which salvation can be secured?"

"No, my dear son, I am not certain of it, and no man can have such a certainty; but I am sure that the Christian religion is not the true one, because it cannot be universal."

"Why not?"

"Because there is neither bread nor wine to be found in three-fourths of the world. Observe that the precepts of the Koran can be followed everywhere."

I did not know how to answer, and I would not equivocate.

"If G.o.d cannot be matter," I said, "then He must be a spirit?"

"We know what He is not but we do not know what He is: man cannot affirm that G.o.d is a spirit, because he can only realize the idea in an abstract manner. G.o.d immaterial; that is the extent of our knowledge and it can never be greater."

I was reminded of Plato, who had said exactly the same an most certainly Yusuf never read Plato.

He added that the existence of G.o.d could be useful only to those who did not entertain a doubt of that existence, and that, as a natural consequence, Atheists must be the most miserable of men. G.o.d has made in man His own image in order that, amongst all the animals created by Him, there should be one that can understand and confess the existence of the Creator. Without man, G.o.d would have no witness of His own glory, and man must therefore understand that his first and highest duty is to glorify G.o.d by practising justice and trusting to His providence.

"Observe, my son, that G.o.d never abandons the man who, in the midst of misfortunes, falls down in prayer before Him, and that He often allows the wretch who has no faith in prayer to die miserably."

"Yet we meet with Atheists who are fortunate and happy."

"True; but, in spite of their tranquillity, I pity them because they have no hope beyond this life, and are on a level with animals. Besides, if they are philosophers, they must linger in dark ignorance, and, if they never think, they have no consolation, no resource, when adversity reaches them. G.o.d has made man in such a manner that he cannot be happy unless he entertains no doubt of the existence of his Divine Creator; in all stations of life man is naturally p.r.o.ne to believe in that existence, otherwise man would never have admitted one G.o.d, Creator of all beings and of all things."

"I should like to know why Atheism has only existed in the systems of the learned, and never as a national creed."

"Because the poor feel their wants much more than the rich, There are amongst us a great many impious men who deride the true believers because they have faith in the pilgrimage to Mecca. Wretches that they are, they ought to respect the ancient customs which, exciting the devotion of fervent souls, feed religious principles, and impart courage under all misfortunes. Without such consolation, people would give way to all the excess of despair."

Much pleased with the attention I gave to all he said, Yusuf would thus yield to the inclination he felt to instruct me, and, on my side, feeling myself drawn towards him by the charm which amiable goodness exerts upon all hearts, I would often go and spend the day with him, even without any previous invitation, and Yusuf's friendship soon became one of my most precious treasures.

One morning, I told my janissary to take me to the palace of Ismail Effendi, in order to fulfil my promise to breakfast with him. He gave me the most friendly welcome, and after an excellent breakfast he invited me to take a walk in his garden. We found there a pretty summer-house which we entered, and Ismail attempted some liberties which were not at all to my taste, and which I resented by rising in a very abrupt manner. Seeing that I was angry, the Turk affected to approve my reserve, and said that he had only been joking. I left him after a few minutes, with the intention of not visiting him again, but I was compelled to do so, as I will explain by-and-by.

When I saw M. de Bonneval I told him what had happened and he said that, according to Turkish manners, Ismail had intended to give me a great proof of his friendship, but that I need not be afraid of the offence being repeated. He added that politeness required that I should visit him again, and that Ismail was, in spite of his failing, a perfect gentleman, who had at his disposal the most beautiful female slaves in Turkey.