The History of the Decline and Fall of the Roman Empire. Эдвард Гиббон

intolerable burthen; 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 daybreak, 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 Musulman, 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 distinction from the Jews and Christians, the Friday in each week is set apart for the useful institution of public worship; the people is assembled in the mosch; and the imam, some respectable elder, ascends the pulpit, to begin the prayer and pronounce the sermon. But the Mahometan religion is destitute of priesthood or sacrifice; ^{Ref. 111} and the independent spirit of fanaticism looks down with contempt on the ministers and the slaves of superstition. II. The voluntary ^{Ref. 112} 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. ^{Ref. 113} 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, ^{Ref. 114} from the rising to the setting of the sun, the Musulman 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; ^{Ref. 115} and a considerable 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. ^{Ref. 116} 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 Musulman 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. ^{Ref. 117} Benevolence is the foundation of justice, since we are forbid 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 Musulman 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 first entertained by the Egyptians; ^{Ref. 118} 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 reanimate the breathless clay, and collect the innumerable atoms that no longer retain their form or substance. ^{Ref. 119} 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 re-union 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 intolerate 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, ^{Ref. 120} the belief of God is 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. ^{Ref. 121} 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 Musulman 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 intercession, from eternal damnation. It is not surprising that superstition should act most powerfully on the fears of her votaries, since the human fancy can paint with more energy the misery than the bliss of a future life. With the two simple elements of darkness and fire we create a sensation of pain, which may be aggravated to an infinite degree by the idea of endless duration. But the same idea operates with an opposite effect on the continuity of pleasure; and too much of our present enjoyments is obtained from the relief, or the comparison, of evil. It is natural enough that an Arabian prophet should dwell with rapture on the groves, the fountains, and the rivers of paradise; but, instead of inspiring the blessed inhabitants with a liberal taste for harmony and science, conversation and friendship, he idly celebrates the pearls and diamonds, the robes of silk, palaces of marble, dishes of gold, rich wines, artificial dainties, numerous attendants, and the whole train of sensual and costly luxury, which becomes insipid to the owner, even