There was a proverb among them that "Despair is a freeman, Hope is a slave." But many of the incidents of war showed plainly that medicines may assuage pain, that skill may close wounds, that those who are incontestably dying may be snatched from the grave.

The Jewish physician became a living, an accepted protest against the fatalism of the Koran.
By degrees the sternness of predestination was mitigated, and it was admitted that in individual life there is an effect due to free-will; that by his voluntary acts man may within certain limits determine his own course.

But, so far as nations are concerned, since they can yield no personal accountability to God, they are placed under the control of immutable law.
In this respect the contrast between the Christian and the Mohammedan nations was very striking: The Christian was convinced of incessant providential interventions; he believed that there was no such thing as law in the government of the world.

By prayers and entreaties he might prevail with God to change the current of affairs, or, if that failed, he might succeed with Christ, or perhaps with the Virgin Mary, or through the intercession of the saints, or by the influence of their relics or bones.

If his own supplications were unavailing, he might obtain his desire through the intervention of his priest, or through that of the holy men of the Church, and especially if oblations or gifts of money were added.