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tance. I. According to the tradition of the nocturnal. journey, the apostle, in his personal conference with the Deity, was commanded to impose on his disciples the daily obligation of fifty prayers. By the advice of Moses, he applied for an alleviation of this intolerable burden; the number was gradually reduced to five; without any dispensation of business or pleasure, or time or place, the devotion of the faithful is repeated at day-break, at noon, in the afternoon, in the evening, and at the first watch of the night; and, in the present decay of religious fervour, our travellers are edified by the profound humility and attention of the Turks and Persians. Cleanliness is the key of prayer: the frequent lustration of the hands, the face, and the body, which was practised of old by the Arabs, is solemnly enjoined by the Koran; and a permission is formally granted to supply with sand the scarcity of water. The words and attitudes of supplication, as it is performed either sitting, or standing, or prostrate on the ground, are prescribed by custom or authority, but the prayer is poured forth in short and fervent ejaculations; the measure of zeal is not exhausted by a tedious liturgy; and each Mussulman, for his own person, is invested with the character of a priest. Among the theists, who reject the use of images, it has been found necessary to restrain the wanderings of the fancy, by directing the eye and the thought towards a kebla, or visible point of the horizon. The prophet was at first inclined to gratify the Jews by the choice of Jerusalem; but he soon returned to a more natural partiality; and five times every day the eyes of the nations at Astracan, at Fez, at Delhi, are devoutly turned to the holy temple of Mecca. Yet every spot for the service of God is equally pure; the Mahometans indifferently pray in their chamber or in the street. As a

authorities.

*The most authentic account of these precepts, pilgrimage, prayer, fasting, alms, and ablutions, is extracted from the Persian and Arabian theologians by Maracci (Prodrom. part 4, p. 9-24); Reland (in his excellent treatise de Religione Mohammedicâ, Utrecht, 1717, p. 67-123); and Chardin (Voyages en Perse, tom. iv. p. 47-195). Maracci is a partial accuser; but the jeweller, Chardin, had the eyes of a philosopher; and Reland, a judicious student, had travelled over the east in his closet at Utrecht. The fourteenth letter of Tournefort (Voyage du Levant, tom. ii. p. 325-360, in octavo) describes what he had seen of the religion of

distinction from the Jews and Christians, the Friday in each week is set apart for the useful institution of public worship: the people are assembled in the mosch; and the iman, some respectable elder, ascends the pulpit, to begin the prayer and pronounce the sermon. But the Mahometan religion is destitute of priesthood or sacrifice; and the independent spirit of fanaticism looks down with contempt on the ministers and the slaves of superstition. II. The voluntary† penance of the ascetics, the torment and glory of their lives, was odious to a prophet who censured in his companions a rash vow of abstaining from flesh, and women, and sleep; and firmly declared that he would suffer no monks in his religion. Yet he instituted, in each year, a fast of thirty days; and strenuously recommended the observance, as a discipline which purifies the soul and subdues the body, as a salutary exercise of obedience to the will of God and his apostle. During the month of Ramadan, from the rising to the setting of the sun, the Mussulman abstains from eating, and drinking, and women, and baths, and perfumes; from all nourishment that can restore his strength, from all pleasure that can gratify his senses. In the revolution of the lunar year, the Ramadan coincides by turns with the winter cold and the summer heat; and the patient martyr, without assuaging his thirst with a drop of water, must expect the close of a tedious and sultry day. The interdiction of wine, peculiar to some orders of priests or hermits, is converted by Mahomet alone into a positive and general law:§ and a con

the Turks. *[Sacrifices, though not a regular part of the Mahometan ritual, are offered by pilgrims at Mecca. Mahomet set the example of this, by slaying sixty-three camels, when he visited the Caaba, in the tenth year of the Hegira. Ockley, p. 59, edit. Bohn. -ED.] + Mahomet (Sale's Koran, c. 9, p. 153,) reproaches the Christians with taking their priests and monks for their lords, besides God. Yet Maracci (Prodromus, part 3, p. 69, 70,) excuses the worship, especially of the pope; and quotes, from the Koran itself, the case of Eblis, or Satan, who was cast from heaven for refusing to adore Adam. Koran, c. 5, p. 94, and Sale's note, which refers to the authority of Jallaloddin and Al Beidawi. D'Herbelot declares, that Mahomet condemned la vie religieuse; and that the first swarms of fakirs, dervises, &e., did not appear till after the year 300 of the Hegira. (Bibliot. Orient. p. 292. 718.) § See the double prohibition (Koran, c. 2, p. 25; c. 5, p. 94); the one in the style of a legislator, the other in that of a fanatic. The public and private

siderable portion of the globe has abjured, at his command, the use of that salutary, though dangerous, liquor. These painful restraints are, doubtless, infringed by the libertine and eluded by the hypocrite; but the legislator, by whom they are enacted, cannot surely be accused of alluring his proselytes by the indulgence of their sensual appetites. III. The charity of the Mahometans descends to the animal creation; and the Koran repeatedly inculcates, not as a merit, but as a strict and indispensable duty, the relief of the indigent and unfortunate. Mahomet, perhaps, is the only lawgiver who has defined the precise measure of charity: the standard may vary with the degree and nature of property, as it consists either in money, in corn or cattle, in fruits or merchandise; but the Mussulman does not accomplish the law, unless he bestows a tenth of his revenue; and if his conscience accuses him of fraud or extortion, the tenth, under the idea of restitution is enlarged to a fifth.* Benevolence is the foundation of justice, since we are forbidden to injure those whom we are bound to assist. A prophet may reveal the secrets of heaven and of futurity; but in his moral precepts he can only repeat the lessons of our own hearts.

The two articles of belief, and the four practical duties of Islam, are guarded by rewards and punishments; and the faith of the Mussulman is devoutly fixed on the event of the judgment and the last day. The prophet has not presumed to determine the moment of that awful catastrophe, though he darkly announces the signs, both in heaven and earth, which will precede the universal dissolution, when life shall be destroyed, and the order of creation shall be confounded in the primitive chaos. At the blast of the trumpet, new worlds will start into being; angels, genii, and men, will arise from the dead, and the human soul will again be united to the body. The doctrine of the resurrection was motives of Mahomet are investigated by Prideaux (Life of Mahomet, p. 62-64,) and Sale. (Preliminary Discourse, p. 124.)

The jealousy of Maracci (Prodromus, part 4, p. 33,) prompts him to enumerate the more liberal alms of the Catholics of Rome. Fifteen great hospitals are open to many thousand patients and pilgrims,. fifteen hundred maidens are annually portioned, fifty-six charity. schools are founded for both sexes, one hundred and twenty confraternities relieve the wants of their brethren, &c. The benevolence of London is still more extensive; but I am afraid that much more is to be ascribed to the humanity, than to the religion, of the people.

first entertained by the Egyptians; and their mummies were embalmed, their pyramids were constructed, to preserve the ancient mansion of the soul, during a period of three thousand years. But the attempt is partial and unavailing; and it is with a more philosophic spirit that Mahomet relies on the omnipotence of the Creator, whose word can re-animate the breathless clay, and collect the innumerable atoms, that no longer retain their form or substance. The intermediate state of the soul it is hard to decide; and those who most firmly believe her immaterial nature, are at a loss to understand how she can think or act without the agency of the organs of sense.

The reunion of the soul and body will be followed by the final judgment of mankind; and, in his copy of the Magian picture, the prophet has too faithfully represented the forms of proceeding, and even the slow and successive operations, of an earthly tribunal. By his intolerant adversaries he is upbraided for extending, even to themselves, the hope of salvation; for asserting the blackest heresy, that every man who believes in God, and accomplishes good works, may expect in the last day a favourable sentence. Such rational indifference is ill adapted to the character of a fanatic; nor is it probable that a messenger from heaven should depreciate the value and necessity of his own revelation. In the idiom of the Koran,§ the belief of God is

* See Herodotus (1. 2, c. 123,) and our learned countryman, Sir John Marsham (Canon. Chronicus, p. 46). The 'Aons of the same writer (p. 254-274) is an elaborate sketch of the infernal regions, as they were painted by the fancy of the Egyptians and Greeks, of the poets and philosophers of antiquity. [The immortality of the soul may have been the subject of philosophic speculation, poetic dreams, and secret instruction to the initiated in mysteries; but it was never popularly proclaimed or distinctly recommended to lively belief, till Christianity was preached. We are too prone to judge of ancient times by the present; to suppose that books were as accessible then as they are now; and that the illiterate heard the lectures of the schools, as they listen to the discourses in modern churches.-ED.]

The Koran (c. 2, p. 259, &c., of Sale, p. 32, of Maracci, p. 97.) relates an ingenious miracle, which satisfied the curiosity, and confirmed the faith, of Abraham.

§ The candid Reland has demonstrated, that Mahomet damns all unbelievers (de Religion. Moham. p. 128-142); that devils will not be finally saved (p. 196-199); that paradise will not solely consist of corporeal delights (p. 199-205); and that women's souls are immortal (p. 205-209).

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inseparable from that of Mahomet; the good works are those which he has enjoined; and the two qualifications imply the profession of Islam, to which all nations and all sects are equally invited. Their spiritual blindness, though excused by ignorance and crowned with virtue, will be Scourged with everlasting torments; and the tears which Mahomet shed over the tomb of his mother, for whom he was forbidden to pray, display a striking contrast of humanity and enthusiasm.* The doom of the infidels is common: the measure of their guilt and punishment is determined by the degree of evidence which they have rejected, by the magnitude of the errors which they have entertained: the eternal mansions of the Christians, the Jews, the Sabians, the Magians, and the idolaters, are sunk below each other in the abyss; and the lowest hell is reserved for the faithless hypocrites who have assumed the mask of religion. After the greater part of mankind has been condemned for their opinions, the true believers only will be judged by their actions. The good and evil of each Mussulman will be accurately weighed in a real or allegorical balance, and a singular mode of compensation will be allowed for the payment of injuries: the aggressor will refund an equivalent of his own good actions for the benefit of the person whom he has wronged; and if he should be destitute of any moral property, the weight of his sins will be loaded with an adequate share of the demerits of the sufferer. According as the shares of guilt or virtue shall preponderate, the sentence will be pronounced, and all, without distinction, will pass over the sharp and perilous bridge of the abyss; but the innocent, treading in the footsteps of Mahomet, will gloriously enter the gates of paradise, while the guilty will fall into the first and mildest of the seven hells. The term of expiation will vary from nine hundred to seven thousand years; but the prophet has judiciously promised, that all his disciples, whatever may be their sins, shall be saved, by their own faith and his inter

Al Beidawi, apud Sale, Koran, c. 9, p. 164. The refusal to pray for an unbelieving kindred, is justified, according to Mahomet, by the duty of a prophet, and the example of Abraham, who reprobated his own father as an enemy of God. Yet Abraham (he adds, c. 9, v. 116. Maracci, tom. ii. p. 317,) fuit sane pius, mitis.

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