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.
Five or six weeks after the commencement of our intimacy, Yusuf asked me one day whether I was married. I answered that I was not; the conversation turned upon several moral questions, and at last fell upon chastity, which, in his opinion, could be accounted a virtue only if considered from one point of view, namely, that of total abstinence, but he added that it could not be acceptable to God; because it transgressed against the very first precept He had given to man.
"I would like to know, for instance," he said, "what name can be given to the chastity of your knights of Malta. They take a vow of chastity, but it does not mean that they will renounce women altogether, they renounce marriage only. Their chastity, and therefore chastity in general, is violated only by marriage; yet I observe that marriage is one of your sacraments. Therefore, those knights of Malta promise not to give way to lustful incontinence in the only case in which God might forgive it, but they reserve the license of being lustful unlawfully as often as they please, and whenever an opportunity may offer itself; and that immoral, illicit license is granted to them to such an extent, that they are allowed to acknowledge legally a child which can be born to them only through a double crime! The most revolting part of it all is that these children of crime, who are of course perfectly innocent themselves, are called natural children, as if children born in wedlock came into the world in an unnatural manner! In one word, my dear son, the vow of chastity is so much opposed to Divine precepts and to human nature that it can be agreeable neither to God nor to society, nor to those who pledge themselves to keep it, and being in such opposition to every divine and human law, it must be a crime."
He enquired for the second time whether I was married; I replied in the negative, and added that I had no idea of ever getting married.
"What!" he exclaimed; "I must then believe that you are not a perfect man, or that you intend to work out your own damnation; unless you should tell me that you are a Christian only outwardly."
"I am a man in the very strongest sense of the word, and I am a true Christian. I must even confess that I adore women, and that I have not the slightest idea of depriving myself of the most delightful of all pleasures."
"According to your religion, damnation awaits you."
"I feel certain of the contrary, because, when we confess our sins, our priests are compelled to give us absolution."
"I know it, but you must agree with me that it is absurd to suppose that God will forgive a crime which you would, perhaps, not commit, if you did not think that, after confession, a priest, a man like you, will give you absolution. God forgives only the repenting sinner."
"No doubt of it, and confession supposes repentance; without it, absolution has no effect."
"Is onanism a crime amongst you?"
"Yes, even greater than lustful and illegitimate copulation."
"I was aware of it, and it has always caused me great surprise, for the legislator who enacts a law, the execution of which is impossible, is a fool. A man in good health, if he cannot have a woman, must necessarily have recourse to onanism, whenever imperious nature demands it, and the man who, from fear of polluting his soul, would abstain from it, would only draw upon himself a mortal disease."
"We believe exactly the reverse; we think that young people destroy their constitutions, and shorten their lives through self-abuse. In several communities they are closely watched, and are as much as possible deprived of every opportunity of indulging in that crime."
"Those who watch them are ignorant fools, and those who pay the watchers for such a service are even more stupid, because prohibition must excite the wish to break through such a tyrannical law, to set at nought an interdiction so contrary to nature."
"Yet it seems to me that self-abuse in excess must be injurious to health, for it must weaken and enervate."
"Certainly, because excess in everything is prejudicial and pernicious; but all such excess is the result of our severe prohibition. If girls are not interfered with in the matter of self-abuse, I do not see why boys should be."
"Because girls are very far from running the same risk; they do not lose a great deal in the action of self-abuse, and what they lose does not come from the same source whence flows the germinal liquid in men."
"I do not know, but we have some physicians who say that chlorosis in girls is the result of that pleasure indulged in to excess."
After many such conversations, in which he seemed to consider me as endowed with reason and talent, even when I was not of his opinion, Yusuf Ali surprised me greatly one day by the following proposition:
"I have two sons and a daughter. I no longer think of my sons, because they have received their share of my fortune. As far as my daughter is concerned she will, after my death, inherit all my possessions, and I am, besides, in a position while I am alive to promote the fortune of the man who may marry her. Five years ago I took a young wife, but she has not given me any progeny, and I know to a certainty that no offspring will bless our union. My daughter, whose name is Zelmi, is now fifteen; she is handsome, her eyes are black and lovely like her mother's, her hair is of the colour of the raven's wing, her complexion is animated alabaster; she is tall, well made, and of a sweet disposition; I have given her an education which would make her worthy of our master, the Sultan. She speaks Greek and Italian fluently, she sings delightfully, and accompanies herself on the harp; she can draw and embroider, and is always contented and cheerful. No living man can boast of having seen her features, and she loves me so dearly that my will is hers. My daughter is a treasure, and I offer her to you if you will consent to go for one year to Adrianople to reside with a relative of mine, who will teach you our religion, our language, and our manners. You will return at the end of one year, and as soon as you have become a Mussulman my daughter shall be your wife. You will find a house ready furnished, slaves of your own, and an income which will enable you to live in comfort. I have no more to say at present. I do not wish you to answer me either to-day, or to-morrow, or on any fixed day. You will give me your decision whenever you feel yourself called upon by your genius to give it, and you need not give me any answer unless you accept my offer, for, should you refuse it, it is not necessary that the subject should be again mentioned. I do not ask you to give full consideration to my proposal, for now that I have thrown the seed in your soul it must fructify. Without hurry, without delay, without anxiety, you can but obey the decrees of God and follow the immutable decision of fate. Such as I know you, I believe that you only require the possession of Zelmi to be completely happy, and that you will become one of the pillars of the Ottoman Empire."