Christianity and Islam in Spain, A.D. 756-1031 Part 15

[1] Sale, Introduction to Koran, p. 91.

[2] Alvar, "Ind. Lum.," sec. 25.

[3] _Ibid._, sec. 21.

[4] _Ibid._, sec. 53.

[5] See Koran, v. ad fin.:--"And when G.o.d shall say unto Jesus at the last day: O Jesus, son of Mary, hast thou said unto men, Take me and my mother for two G.o.ds, beside G.o.d? he shall answer, Praise be unto thee! it is not for me to say that which I ought not."

[6] P. 56.

But the following extract from a treatise on Religions, by Ali ibn Hazm,[1] the prime minister of Abdurrahman V. (Dec. 1023-March 1024), will show that some educated Moslems knew enough of the Christian creed to appreciate its difficulties:--"We need not be astonished," says Ibn Hazm, "at the superst.i.tion of men. Look at the Christians! They are so numerous that G.o.d only knows their numbers. They have among them men of great intelligence, and princes of great ability. Nevertheless they believe that three is one, and one is three; that one of the three is the Father, another the Son, another the Spirit; that the Father is, and is not, the Son; that a man is, and is not, G.o.d; that the Messiah is G.o.d in every respect, and yet not the same as G.o.d; that He who has existed from all eternity has been created.

"One of their sects, the members of which they call Jacobites, and which number hundreds of thousands, believes even that the Creator Himself was scourged, crucified, and put to death; so that the Universe for three days was deprived of its Governor."

Another extract from an Arabic writer will show us what the Moslems thought of the wors.h.i.+p of St James, the patron saint of Spain, round whose shrine rallied the religious revival in the north of the Peninsula. It is Ibn Hayyan,[2] who, in his account of Almanzor's fiftieth expedition against the Christians, says:--"Shant Yakoh (Santiago)[3] is one of the sanctuaries most frequented, not only by the Christians of Andalus, but of the neighbouring continent, who look upon its church with a veneration such as Moslems entertain for the Caaba of Mecca; for their Caaba is a colossal idol (statue) which stands in the middle of the church. They swear by it, and repair to it in pilgrimage from the most distant parts, from Rome, as well as other countries beyond Rome, pretending that the tomb to be seen in the church is that of Yakob (James), one of the twelve apostles, and the most beloved by Isa (Jesus).--May the blessing of G.o.d be on him, and on our Prophet!--The Christians call this Yakob the brother of Jesus, because, while he lived, he was always with him. They say that he was Bishop of Jerusalem, and that he wandered over the earth preaching the religion [of Christ], and calling upon the inhabitants to embrace it, till he came to that remote corner of Andalus; that he then returned to Syria, where he died at the age of 120 solar years. They pretend likewise that, after the death of Yakob, his disciples carried his body and buried it in that church, as the most remote part, where he had left traces [of his preaching]."

[1] II. 227, apud Dozy, iii. 342. Ibn Hazm was, says Dozy, "a strict Moslem, _averse to judging divine questions by human reasoning_."

[2] Al Makkari, ii. 293.

[3] Miss Yonge, p. 87, says the Arabs called him Sham Yakub, but what authority has this statement?

In a country where literature and the arts were so keenly cultivated, as they were in Spain during the time of Arab domination, and where the rivalry of Christian, Jew, and Moslem produced a sustained period of intellectual activity such as the world has rarely seen, controversial theology could not fail to have been largely developed. But the books, if any were written, from the Christian or Moslem standpoint, have all perished, and we have only such slight and unsatisfactory notices left to us as those already quoted.

In estimating, therefore, what influences the rival religions of Spain had upon each other, we are driven to draw such inferences as we can from the meagre hints furnished to us by the writers of the period; from our knowledge of what Christianity was in Spain, and Mohammedanism in Africa, before they were brought into contact in Andalusia, compared with what they became after that contact had made itself felt; and from the observed effects of such relations elsewhere. Upon a careful consideration of these scattered hints we shall see that certain effects were visible, which, had the amalgamation of the two peoples been allowed to continue uninterruptedly for a longer period, and had there been no disturbing element in the north of Spain and in Africa, would in all probability have led to some marked modification in one or both religions, and even to their nearer a.s.similation.

CHAPTER IX.

HERESIES IN SPAIN.

Such mixtures of religions are by no means without example in history.

The Sabians, for instance, were the followers of a religion, which may have been a cross between Judaism, Christianity, and Magianism.[1] But Mohammedanism itself has furnished the most marked instances of such amalgamation. In Persia Islam combined with the creed of Zoroaster to produce Babyism; while in India Hinduism and Mohammedanism, fused together by the genius of Nanak Guru, have resulted in Sikhism.

It may be said that Mohammedanism has been able to unite with Zoroastrianism and Hinduism owing to their very dissimilarity with itself, whereas Christianity is too near akin to Islam to combine with it in such a way as to produce a religion like both, and yet different from either.[2] Christianity and Mohammedanism, each have two cardinal doctrines (and two only) which cannot be abrogated if they are to remain distinctive creeds. In one of these, the unity of G.o.d, they agree. In the other they do, and always must, differ. The divinity of Christ on the one side, and the divine mission of Mohammed on the other, are totally incompatible doctrines. If the one is true, the other cannot be so. Surrender both, and the result is Judaism. No compromise would seem possible. Yet a compromise was attempted, if we can credit a statement attributed by Dozy to Ibn Khaldun,[3] in recounting the history of the successful rebel, Abdurrahman ibn Merwan ibn Yunas, who during the last quarter of the ninth century, while all Moslem Spain was a prey to the wildest anarchy, became a leader of the renegade or Muwallad party in Merida and the neighbourhood. Thinking to unite the Muwallads and Christians in one revolt, he preached to his countrymen a new religion, which held a place halfway between Christianity and Islam. This is all we are told of an endeavour, which might have led to the most important consequences. That we hear no more of it is evidence enough that the attempt proved abortive. The only other attempt, if it can be called so, to combine Islam and Christianity has resulted in that curious compound called the religion of the Druses.

[1] For an attempted compromise between Christianity and Brahmanism, see the proceedings of Beschi, a Roman Catholic priest, "Education and Missions," p. 14.

[2] Cp., however, the Druse religion.

[3] Dozy, ii. 184. Dozy adds that Abdurrahman was called the Galician (el Jaliki) in consequence of this attempt of his: but there is some error here, as Ibn Hayyan (see Al Makkari, ii.

439, and De Gayangos' note) says he was called ibn ul'jaliki, _i.e._, of the stock of the Galicians.

But though no religion, holding a position midway between Islam and Christianity, arose in Spain, yet those religions could hardly fail to undergo considerable modifications in themselves by reason of their close contact for several centuries.

In respect to Christianity we shall naturally find the traces (if any) of such modification in the so-called heresies which may have arisen in Spain during this period. These will require a somewhat strict examination to be made to yield up their secret.

The Church of Spain seems to have gained a reputation for introducing innovations[1] into the doctrines and practices of the true faith, and even of priding itself on its ingenuity in this way. The very first Council whose acts have come down to us, held at Elvira in Spain, early in the fourth century, contains a canon censuring the use of pictures.

The very first heretics, who were punished for their error with death by the hands of their fellow-Christians, were reared in the bosom of the Spanish Church. The doctrine, novel then, but accepted now by all the Western Churches, of the Procession of the Holy Ghost from the Son as well as from the Father, was first formulated in a Spanish Council at the end of the sixth century, but not universally received in the West until 600 years later.[2] And as we have seen, the use of pictures was denounced long before the times of the Iconoclasts.

We will now take in order the several heresies that made themselves noticeable in Spain, or Gothic Gaul, during the Arab supremacy, and see if we can trace any relation between them and the Moslem faith.

To take an unimportant one first, a heresy is mentioned as having arisen in Septimania (Gothic Gaul), presumably during the eighth century.[3] It was more practical than speculative, and consisted in a denial of the need of confession to a priest, on the (unimpeachable) ground that men ought to confess to G.o.d alone. This appears to us Protestants a wholly laudable and reasonable contention; but not so to the worthy abbe who records it: cette doctrine, _si favorable a libertinage_, trouva un grand nombre de partisans, et excite encore le zele d'Alcuin.[4]

[1] Alcuin ad Elipandum, iv. 13---"Audi me, obsecro, patienter, scholastica Hispaniae congregatio, tibi loquentem, quae novi semper aliquid audire vel praedicare desideras, non contenta ecclesiae universalis Catholica fide, nisi tu aliquid per te invenies, unde tuum nomen celebrares in mundo."

[2] Lateran Council, 1215.

[3] See, however, Alcuin's letter to the clergy of the province, Ep., 71. Migne, vol. ci. p. 1594.

[4] Rohrbacher, "Hist. Univ. de l'Eglise Cathol.," ix. 309.

That this error was due in any sense to the influence of the Arabs in the neighbouring territories of Spain, it is of course impossible to affirm, but at all events the reform was quite in the spirit of the verses of the Koran: "O ye who have received[1] the Scripture come to a just determination between us and you, that we wors.h.i.+p not any except G.o.d, and a.s.sociate no creature with Him: and that the one of us take not the other for lords, beside G.o.d." And "They take their priests and monks for their lords besides G.o.d."[2]

[1] Chap. iii. p. 39. See Sale's note: "that is, come to such terms of agreement as are indisputably consonant to the doctrine of all the prophets and Scriptures, and therefore cannot reasonably be rejected."

[2] Chap. ix. Mohammed charged the Jews and Christians with idolatry both on other grounds and because "they paid too implicit an obedience to their priests and monks, who took upon them to p.r.o.nounce what things were lawful and what unlawful, and to dispense with the laws of G.o.d." See Sale, _Ibid._ _Cp._--

Haughty of heart and brow the warrior came, In look and language proud as proud might be, Vaunting his lords.h.i.+p, lineage, fights, and fame, Yet was that barefoot monk more proud than he.

And as the ivy climbs the tallest tree, So round the loftiest soul his toils he wound; And with his spells subdued the fierce and free.

Till ermined age and youth in arms renowned Honouring his scourge and hair-cloth meekly kissed the ground.

And thus it chanced that valour, peerless knight, Who ne'er to king or kaiser veiled his crest, Victorious still in bull-feast or in fight, Since first with mail his limbs he did invest, Stooped ever to that anch.o.r.et's behest; Nor reasoned of the right, nor of the wrong, But at his bidding laid the lance in rest, And wrought fell deeds the troubled world along, For he was fierce as brave, and pitiless as strong.

--SCOTT'S "Don Roderick," xxix. x.x.x.

Let us next consider an heretical view of the Trinity attributed to Migetius (_circa_ 750). According to the rather obscure account, which has come down to us,[1] he seems to have regarded the Three Persons of the Trinity, at least in their relations with the world, as corporeal, the Father being personified in David, the Son in Jesus, and the Holy Ghost in Paul. It is difficult to believe that the doctrine, thus crudely stated by Elipandus, was really held by anyone. We may perhaps infer[2] that Migetius revived the error of Priscillian (itself a form of Sabellianism), and reducing the Three Persons of the Trinity to one, acknowledged certain [Greek: energeiai], or powers, emanating from Him, which were manifested in David, Jesus, Paul respectively. As the first and last of these three recipients of the Divine powers were confessedly men, it follows that Migetius was ready to strip Jesus of that Divinity, which is the cardinal doctrine of Christianity, and which more than any other doctrine distinguishes it from the creed of Mohammed. Accordingly he appears to have actually denied the divinity of the Word,[3] and in this he made an approach to Mohammedanism.[4]

[1] Elipandus to Migetius, sec. 3. See Migne, vol. 96, p. 859.

[2] With Enhueber. Dissert, apud Migne, ci., p. 338 ff., sec.

29.

[3] Enhueber, sec. 32.

[4] Neander, v. 216, n., says, Migetius held that the [Greek: Logos] became personal with the a.s.sumption of Christ's humanity; that the [Greek: Logos] was the power const.i.tuting the personality of Christ. Hence, says Neander, he was accused of a.s.serting that Christ, the son of David according to the flesh, and not Christ, the Son of G.o.d, was the Second Person of the Trinity.

A similar, but seemingly not identical, error was propagated by those who, as we learn from a letter of Alvar to Speraindeo, did not believe the Three in One and One in Three, "denying the utterances of the prophets, rejecting the doctrine of learned men, and, while they claimed to take their stand upon the Gospel, pointing to texts like John xx. 17, 'I ascend unto my Father, and your Father, unto my G.o.d and your G.o.d,' to prove that Christ was merely man."[1] In his answer to Alvar's letter, Speraindeo says, "If we speak of the Trinity as one Person, we Judaize;"

he might have added, "and Mohammedanize." These heretics, according to the abbot, spoke of three powers (_virtutes_) forming one Person, not, as the orthodox held, three Persons forming one G.o.d.[2] Here we see a close resemblance to the error mentioned in the preceding paragraph; but the heretics we are now dealing with make an even closer approach to the teaching of Mohammed in their quotation of John xx. 17 given above, as will be seen, if we compare with that text the following pa.s.sages of the Koran, put into the mouth of Christ: "Verily, G.o.d is my Lord, and your Lord; therefore serve him:"[3] "They are surely infidels who say, verily, G.o.d is Christ, the Son of Mary, since Christ said, O children of Israel, serve G.o.d, my Lord and your Lord:"[4] and, "I have not spoken unto them any other than what thou didst command me--namely, wors.h.i.+p G.o.d, my Lord and your Lord."[5]

[1] Alvar's letter. Florez, xi. 147. Another text quoted in defence of this doctrine of Agnoetism was Matt. xxiv. 36: "Of that day and that hour knoweth no man; no, not the angels of heaven, but my Father only." In answer to this, Speraindeo refers to Gen. iii. 9, where G.o.d the Father seems not to know where Adam is.

[2] Speraindeo's ill.u.s.tration of the Trinity cannot be called a happy one. He likens it to a king, whose power is one, but made up of the man himself, his diadem, and his purple.

[3] Koran, c. iii. v. 46.