第69章 CHAPTER X(5)

Enter into conversation with an intelligent man who has no higher religious belief than a rude sort of paganism, and you may, if you know him well and make a judicious use of your knowledge, easily interest him in the touching story of Christ's life and teaching.

And in these unsophisticated natures there is but one step from interest and sympathy to conversion.

Try the same method with a Mussulman, and you will soon find that all your efforts are fruitless. He has already a theology and a prophet of his own, and sees no reason why he should exchange them for those which you have to offer. Perhaps he will show you more or less openly that he pities your ignorance and wonders that you have not been able to ADVANCE from Christianity to Mahometanism.

In his opinion--I am supposing that he is a man of education--Moses and Christ were great prophets in their day, and consequently he is accustomed to respect their memory; but he is profoundly convinced that however appropriate they were for their own times, they have been entirely superseded by Mahomet, precisely as we believe that Judaism was superseded by Christianity. Proud of his superior knowledge, he regards you as a benighted polytheist, and may perhaps tell you that the Orthodox Christians with whom he comes in contact have three Gods and a host of lesser deities called saints, that they pray to idols called Icons, and that they keep their holy days by getting drunk. In vain you endeavour to explain to him that saints and Icons are not essential parts of Christianity, and that habits of intoxication have no religious significance. On these points he may make concessions to you, but the doctrine of the Trinity remains for him a fatal stumbling-block. "You Christians," he will say, "once had a great prophet called Jisous, who is mentioned with respect in the Koran, but you falsified your sacred writings and took to worshipping him, and now you declare that he is the equal of Allah. Far from us be such blasphemy!

There is but one God, and Mahomet is His prophet."

A worthy Christian missionary, who had laboured long and zealously among a Mussulman population, once called me sharply to account for having expressed the opinion that Mahometans are very rarely converted to Christianity. When I brought him down from the region of vague general statements and insisted on knowing how many cases he had met with in his own personal experience during sixteen years of missionary work, he was constrained to admit that he had know only one: and when I pressed him farther as to the disinterested sincerity of the convert in question his reply was not altogether satisfactory.

The policy of religious non-intervention has not always been practised by the Government. Soon after the conquest of the Khanate of Kazan in the sixteenth century, the Tsars of Muscovy attempted to convert their new subjects from Mahometanism to Christianity. The means employed were partly spiritual and partly administrative, but the police-officers seem to have played a more important part than the clergy. In this way a certain number of Tartars were baptised; but the authorities were obliged to admit that the new converts "shamelessly retain many horrid Tartar customs, and neither hold nor know the Christian faith." When spiritual exhortations failed, the Government ordered its officials to "pacify, imprison, put in irons, and thereby UNTEACH and frighten from the Tartar faith those who, though baptised, do not obey the admonitions of the Metropolitan." These energetic measures proved as ineffectual as the spiritual exhortations; and Catherine II. adopted a new method, highly characteristic of her system of administration. The new converts--who, be it remembered, were unable to read and write--were ordered by Imperial ukaz to sign a written promise to the effect that "they would completely forsake their infidel errors, and, avoiding all intercourse with unbelievers, would hold firmly and unwaveringly the Christian faith and its dogmas"*--of which latter, we may add, they had not the slightest knowledge. The childlike faith in the magical efficacy of stamped paper here displayed was not justified. The so-called "baptised Tartars" are at the present time as far from being Christians as they were in the sixteenth century. They cannot openly profess Mahometanism, because men who have been once formally admitted into the National Church cannot leave it without exposing themselves to the severe pains and penalties of the criminal code, but they strongly object to be Christianised.

"Ukaz Kazanskoi dukhovnoi Konsistorii." Anno 1778.

On this subject I have found a remarkable admission in a semiofficial article, published as recently as 1872. "It is a fact worthy of attention," says the writer, "that a long series of evident apostasies coincides with the beginning of measures to confirm the converts in the Christian faith. There must be, therefore, some collateral cause producing those cases of apostasy precisely at the moment when the contrary might be expected."

There is a delightful naivete in this way of stating the fact. The mysterious cause vaguely indicated is not difficult to find. So long as the Government demanded merely that the supposed converts should be inscribed as Christians in the official registers, there was no official apostasy; but as soon as active measures began to be taken "to confirm the converts," a spirit of hostility and fanaticism appeared among the Mussulman population, and made those who were inscribed as Christians resist the propaganda.

"Zhurnal Ministerstva Narodnago Prosveshtcheniya." June, 1872.