law in Moslem countries that if any one cursed a Mohammedan, he was to be scourged,[3] if he struck him, killed:  the latter penalty also awaiting any one who spoke evil of Mohammed, and extending even to a Mussulman ruler, if he heard the blasphemy without taking notice of it.[4] Perfectus, therefore, being aware of this law, gave a cautious[5] answer, declining to comply with their request until they swore that he should receive no hurt in consequence of what he might say.  On their giving the required stipulation, he quoted the words, “For there shall arise false Christs and false prophets, and shall show great signs and wonders; insomuch that if it were possible they shall deceive the very elect,"[6] and proceeded to speak of Mohammed in the usual fashion, as a lying impostor and a dissolute adulterer, concluding with the words, “Thus hath he, the encourager of all lewdness, and the wallower in his own filthy lusts, delivered you all over to the indulgence of an everlasting sensuality.”  This ill-advised abuse of one, whom the Moslems revere as we revere Christ, and the ungenerous advantage taken of the oath, which they had made, naturally incensed his hearers to an almost uncontrollable degree.  They respected their promise, however, and refrained from laying hands on him at that time, with the intention, says Eulogius, of revenging themselves on a future occasion.[7]

    [1] Eulogius, “Mem.  Sanct.,” ii., ch. i. secs. 1-4:  Alvar,
    “Indic.  Lum.,” sec. 3.

    [2] See, however, Appendix A, p. 158.

[3] Alvar, “Ind.  Lum.,” sec. 6.  “Ecce enim lex publica pendet, et legalis iussa per omnem regnum eorum discurrit, ut, qui blasphematur, flagellatur, et qui percusserit occidatur.”  Neander V., p. 464, note, points out that “blasphemaverit” refers to cursing Moslems, not Mohammed.  Eul., “Mem.  Sanct.,” Pref., sec. 5, “Irrefragibilis manet sententia, animadverti debere in eos qui talia de ipso non vcrentur profiteri.”  On hearing of Isaac’s death the king published a reminder on this law.

    [4] See p. 91.

    [5] Alvar, “Ind.  Lum.,” sec. 3, calls it a timid answer.

    [6] Matt. xxiv. 24.

    [7] “Accensum ultionis furorem in corde ad perniciem eius
    reponunt.”  Eulogius, 1.1.

If this was so, the opportunity soon presented itself, and Perfectus, being abroad on an errand similar to the previous one, was met[1] by his former interrogators, who, on the charge of reviling Mohammed, and doing despite to their religion, dragged him before the Kadi.  Being questioned, his courage at first failed him, and he withdrew his words.  He was then imprisoned to await further examination at the end of the month, which happened to be the Ramadhan or fast month.  In prison the priest repented his weakness, and when brought again before the judge on the Mohammedan Easter, he recanted his recantation, adding, “I have cursed and do curse your prophet, a messenger not of