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 God 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 God 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 God."

"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 God, unless you should tell me that faith disaffirms it."

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

"We thank God 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 God is a sufficiently important mystery to prevent men from daring to add anything to it. God can only be simple; any kind of combination would destroy His essence; such is the God 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 God. We say that God 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 God 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 assertion 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 God, and you are, therefore, one of the elect. If you are in error, God 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 assurance 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 God, 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 God, 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 God 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 God is a spirit, because he can only realize the idea in an abstract manner. God immaterial; that is the extent of our knowledge and it can never be greater."

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