cessors; still the faith of Mohammed has maintained, and down to
this day continues to maintain, a hold which it enjoys in almost no
other country.

The Turks generally repose the most implicit faith in the two leading
articles of the Mohammedan {269} creed, that there is but one God, and
that Mohammed is his Prophet; and since, in the opinion of the Moslems,
a simple assent to these doctrines comprises all that is valuable in
religion, and will be surely followed by the possession of heaven,
either immediately or remotely, it is readily conceivable that
infidelity will be exceedingly rare. In religious matters, the heart
opposes not so much what is to be believed as what is to be done.

Minor points of their theology have been from time to time disputed,
but these may be regarded as generally settled. Predestination is one
of the chief dogmas on which the faith of the Turk is as firmly fixed
as on the most momentous article in his creed. Fatalism was the great
engine employed by Mohammed in establishing his religion; and among the
Turks this doctrine is received as regulating their destiny,
controlling all events, and determining the results of every
individual's actions; thus unnerving the soul for generous and manly
enterprise, and casting a lethargy on the whole nation. In everything
the operations of reason are checked, and even made to wait for the
imagined manifestations of Deity. According to the creed of the Turks,
not only is everything foreknown to God, but everything is
predetermined, and brought about by his direct and immediate agency.

{270}

The Turk is keen and wise in his ordinary transactions: in promoting
his own interests, he knows how to exercise the powers of his mind,
but, when difficulty or doubt overtakes him, he makes no effort. The
thick cloud of his misfortunes is suffered to remain; his troubles are
yielded to with sullen indifference; he considers it impious to oppose
the determinations of the Most High. To all improvement, such a
doctrine is a decided and invincible foe; in some circumstances,
however, it appears to have its advantages. Does a Mohammedan suffer
by calamity? Is he plundered or ruined? He does not fruitlessly
bewail his lot. His answer to all murmuring suggestions is, "It was
written;" and to the most unexpected transition from opulence to
poverty, he submits without a sigh. The approach of death does not
disturb his tranquillity; he makes his ablution, repe