The Philosophy of History, Vol. 2 of 2

by Friedrich von Schlegel

Modern historians have often complained of the difficulty of ascertaining the precise truth in the history of Mahomet, from the severity of his opponents on the one hand, and the enthusiastic admiration of his Eastern partisans, on the other. If we think proper to follow those writers only, who by their acquaintaince with the language have copied from Arabic authorities, we shall find that their narratives are much distorted by fanaticism, and rendered almost unintelligible by an absurd exaggeration. Independently of the evident traces in this religion of a demoniacal influence and operation; undoubted historical

facts will furnish us with sufficient data for forming a clear and definitive opinion on the character of Mahomet and the nature of his religion. Although the Arabs of that age, like other nations of that time, and the ancient Hebrews, universally thought that supernatural works were to be expected from a prophet; and that the high power of miracles was necessary to prove a divine mission; yet Mahomet found it more fitting or convenient to declare, that he could dispense with the aid of miracles, as he came not to found a new religion, but to restore the purity of the old—the faith of Abraham, and the other Patriarchs. Even though we had not such clear and positive historical proofs and testimonies, respecting the nature of that presentient faith of Abraham, and the other Patriarchs of the Old Testament—a faith which pointed to all the mysteries of futurity—still to suppose that the religion of those pious Fathers of hoar antiquity, were nothing more than that system of (so called) pure, but in reality shallow, and meaningless, Theism, which the pretended Arabian Reformer has announced to the world, would be little consonant with probability, and little conformable to the nature and march of the human mind. Considered in its true internal spirit, and divested of its outward garb of oriental customs and symbolical language, the religion of Mahomet on a closer investigation will be found rather to bear a stronger affinity to the inane and superficial philosophy of the

eighteenth century; and if that philosophy were honest and consistent, it would not hesitate loudly to proclaim and openly to revere Mahomet, if not as a prophet, still as a real Reformer of mankind, the first promulgator and mighty teacher of truth, and the founder of the pure religion of reason.

Such a dead empty Theism, such a mere negative Unitarian faith, is little adapted for the true purposes of a religion, though it may form the basis of some scholastic system of Rationalist Theology. Regarded as a religious system, the creed of Mahomet is neither old nor new; but is in part perfectly void and meaningless, and in part composed of very mixed materials. The part in it which is new, is that fanatic spirit of conquest it has inculcated and diffused through the world; and that part in it which is old, is copied from the Hebrew traditions and the Christian revelation, or contains allusions to the one or to the other, including some old Arabian customs and usages which this religion has still retained.

In the first infancy of the Mahometan faith, and during the first disputes and wars which occurred about that religion, a number of Mahomet’s followers were obliged to seek refuge in Æthiopia, when the Christian monarch of that country asked them whether they were Christians. They cited in reply several passages from the sayings and poems of their prophet, relating to the Saviour, to his birth, and to the

Virgin Mary. In these the Prophet spoke of the birth and origin of our Saviour, as of a Gnostic eradiation or emanation of divine power; and though such language was by no means consonant with the Christian doctrine of the divinity of Christ, yet it was calculated to produce on the minds of some of the Eastern sectaries a very false and deceitful impression. Favourable to Christianity as some of these expressions might at first sight appear to the ignorant; there was much again that betrayed a spirit of the most decided hostility towards the Christian religion. Even the prohibition of wine was perhaps not so much intended for a moral precept, which, considered in that point of view, would be far too severe, as for answering a religious design of the founder; for he might hope that the express condemnation of a liquid which forms an essential element of the Christian sacrifice, would necessarily recoil on that sacrifice itself, and thus raise an insuperable barrier between his creed, and the religion of Christ. The peculiar spirit and true character of any religious system, must be judged not so much by the letter of its professed doctrines, as by its practice and prevailing usages. And thus that established custom is extremely remarkable, which makes it imperative on every Jew, who may wish to become a Mahometan, previously to receive the rite of baptism. Thus did Mahomet think to stand upon the basis of Christianity; and while addressing the Arabs, he appealed

solely to the religion of their first ancestor, and of the other Patriarchs, he assigned in his graduated scale of revelation, the first degree to Judaism, the second to Christianity, and the third and highest to his own Islam. That he was a mere fanatic, and entirely devoid of all ambitious or political views, I cannot admit; and although he himself had even been more unconscious of a deliberate hostility towards the mysteries of the true religion, another may have inspired him with that subtle design.

Such then was this new, or as the founder himself styled it, this pure old doctrine of all-conquering Islam and of all-surpassing faith, which this pretended restorer of the religion of Abraham—this false Paraclete of misconceived promise and idle phantasy, brought and announced to the world:—a prophet without miracles—a faith without mysteries—and a morality without love, which has encouraged the thirst of blood, and which began and terminated in the most unbounded sensuality. Supposing even, that one of the leading points in this system of morals, the re-establishment of polygamy to such a wide extent, and at a period of the world when this institution was formally abolished among many nations, and among others had fallen into disuse, could be in some measure excused by the customs of Asia, the wants of climate, and the general prejudices of the nation, or other like cause;—what must we think of a code of morals professing to be divine,

which in opposition to the Christian doctrine of the pure happiness enjoyed by the celestial spirits in the intuition of God, and to which man must even in this life, aspire by vigilant preparation, if he wishes to render himself worthy of that state—can form no other ideal of supreme felicity—can devise no other expedient to fill up the immense void which this religion has left in the supernatural world, than a boundless Harem—a paradise of lust, portrayed in the most glowing colours of sensuality!

That part of the Mussulman morality relating to our fellow-beings, the precept of alms-deeds which it prescribes, is the only part entitled to praise, which we willingly accord; and we sincerely trust, that not merely the commandment, but the custom and practice of charity among Christians may never prove inferior. But in every other respect, this religion permits not only hatred and vengeance, in opposition to that Christian precept so repeatedly inculcated, and so deeply engraven on our minds—the pardon of our enemies; but it encourages, and even commands irreconcileable hostility, eternal warfare, eternal slaughter, to propagate thoughout the world a belief in this blood-stained prophet of pride and lust. Perhaps all the Heathen nations put together, in the long series of ages, have not offered to their false gods so many human victims, as in this new Arabian idolatry have been sacrificed to this highly extolled, anti-Christian prophet. For the essence of idolatry