The Book of the Thousand Nights and a Night, vol 10 - Sir Richard Francis Burton (ebook reader with built in dictionary txt) 📗

And I never can now believe it, my Lord! (Bishop) we come to this earth Ready damned, with the seeds of evil sown quite so thick at our birth, sings Edwin Arnold.[FN#326] We ask, can infatuation or hypocrisy—for it must be the one or the other—go farther? But the Adamical myth is opposed to all our modern studies. The deeper we dig into the Earth’s “crust,” the lower are the specimens of human remains which occur; and hitherto not a single “find” has come to revive the faded glories of Adam the goodliest man of men since born (!) His sons, the fairest of her daughters Eve.

Thus Christianity, admitting, like Judaism, its own saints and santons, utterly ignores the progress of humanity, perhaps the only belief in which the wise man can take unmingled satisfaction. Both have proposed an originally perfect being with hyacinthine locks, from whose type all the subsequent humans are degradations physical and moral. We on the other hand hold, from the evidence of our senses, that early man was a savage very little superior to the brute; that during man’s millions of years upon earth there has been a gradual advance towards perfection, at times irregular and even retrograde, but in the main progressive; and that a comparison of man in the xixth century with the caveman[FN#327] affords us the means of measuring past progress and of calculating the future of humanity.

Mahommed was far from rising to the moral heights of the ancient sages: he did nothing to abate the egotism of Christianity; he even exaggerated the pleasures of its Heaven and the horrors of its Hell. On the other hand he did much to exalt human nature. He passed over the “Fall” with a light hand; he made man superior to the angels; he encouraged his fellow creatures to be great and good by dwelling upon their nobler not their meaner side; he acknowledged, even in this world, the perfectability of mankind, including womankind, and in proposing the loftiest ideal he acted unconsciously upon the grand dictum of chivalry—Honneur oblige.[FN#328] His prophets were mostly faultless men; and, if the “Pure of Allah” sinned, he “sinned against himself.” Lastly, he made Allah predetermine the career and fortunes, not only of empires, but of every created being; thus inculcating sympathy and tolerance of others, which is true humanity, and a proud resignation to evil as to good fortune. This is the doctrine which teaches the vulgar Moslem a dignity observed even by the “blind traveller,” and which enables him to display a moderation, a fortitude, and a self-command rare enough amongst the followers of the “purer creed.”

Christian historians explain variously the portentous rise of Al-Islam and its marvellous spread over vast regions, not only of pagans and idolators but of Christians. Prideaux disingenuously suggests that it “seems to have been purposely raised up by God, to be a scourge to the Christian Church for not living in accordance with their most holy religion.” The popular excuse is by the free use of the sword; this, however, is mere ignorance: in Mohammed’s day and early Al-Islam only actual fighters were slain:[FN#329] the rest were allowed to pay the Jizyah, or capitation-tax, and to become tributaries, enjoying almost all the privileges of Moslems. But even had forcible conversion been most systematically practiced, it would have afforded an insufficient explanation of the phenomenal rise of an empire which covered more ground in eighty years than Rome had gained in eight hundred. During so short a time the grand revival of Monotheism had consolidated into a mighty nation, despite their eternal blood-feuds, the scattered Arab tribes; a six-years’

campaign had conquered Syria, and a lustre or two utterly overthrew Persia, humbled the Gr�co-Roman, subdued Egypt and extended the Faith along northern Africa as far as the Atlantic.

Within three generations the Copts of Nile-land had formally cast out Christianity, and the same was the case with Syria, the cradle of the Nazarene, and Mesopotamia, one of his strongholds, although both were backed by all the remaining power of the Byzantine empire. Northwestern Africa, which had rejected the idolatro-philosophic system of pagan and imperial Rome, and had accepted, after lukewarm fashion, the Arian Christianity imported by the Vandals, and the “Nicene mystery of the Trinity,” hailed with enthusiasm the doctrines of the Koran and has never ceased to be most zealous in its Islam. And while Mohammedanism speedily reduced the limits of Christendom by one-third, while throughout the Arabian, Saracenic and Turkish invasions whole Christian peoples embraced the monotheistic faith, there are hardly any instances of defection from the new creed and, with the exception of Spain and Sicily, it has never been suppressed in any land where once it took root. Even now, when Mohammedanism no longer wields the sword, it is spreading over wide regions in China, in the Indian Archipelago, and especially in Western and Central Africa, propagated only by self-educated individuals, trading travellers, while Christianity makes no progress and cannot exist on the Dark Continent without strong support from Government. Nor can we explain this honourable reception by the “licentiousness”

ignorantly attributed to Al-Islam, one of the most severely moral of institutions; or by the allurements of polygamy and concubinage, slavery,[FN#330] and a “wholly sensual Paradise”

devoted to eating, drinking[FN#331] and the pleasures of the sixth sense. The true and simple explanation is that this grand Reformation of Christianity was urgently wanted when it appeared, that it suited the people better than the creed which it superseded and that it has not ceased to be sufficient for their requirements, social, sexual and vital. As the practical Orientalist, Dr. Leitner, well observes from his own experience, “The Mohammedan religion can adapt itself better than any other and has adapted itself to circumstances and to the needs of the various races which profess it, in accordance with the spirit of the age.”[FN#332] Hence, I add, its wide diffusion and its impregnable position. “The dead hand, stiff and motionless,” is a forcible simile for the present condition of Al-Islam; but it results from limited and imperfect observation and it fails in the sine qu� non of similes and metaphors, a foundation of fact.

I cannot quit this subject without a passing reference to an admirably written passage in Mr. Palgrave’s travels[FN#333] which is essentially unfair to Al-Islam. The author has had ample opportunities of comparing creeds: of Jewish blood and born a Protestant, he became a Catholic and a Jesuit (P�re Michel Cohen)[FN#334] in a Syrian convent; he crossed Arabia as a good Moslem and he finally returned to his premier amour, Anglicanism.

But his picturesque depreciation of Mohammedanism, which has found due appreciation in more than one popular volume, [FN#335]

is a notable specimen of special pleading, of the ad captandum in its modern and least honest form. The writer begins by assuming the arid and barren Wahhabi-ism, which he had personally studied, as a fair expression of the Saving Faith. What should we say to a Moslem traveller who would make the Calvinism of the sourest Covenanter, model, genuine and ancient Christianity? What would sensible Moslems say to these propositions of Professor Maccovius and the Synod of Dort:—Good works are an obstacle to salvation.

God does by no means will the salvation of all men: he does will sin and he destines men to sin, as sin? What would they think of the Inadmissible Grace, the Perseverance of the Elect, the Supralapsarian and the Sublapsarian and, finally, of a Deity the author of man’s existence, temptation and fall, who deliberately pre-ordains sin and ruin? “Father Cohen” carries out into the regions of the extreme his strictures on the one grand vitalising idea of Al-Islam, “There is no god but God;”[FN#336] and his deduction concerning the Pantheism of Force sounds unreal and unsound, compared with the sensible remarks upon the same subject by Dr. Badgers[FN#337] who sees the abstruseness of the doctrine and does not care to include it in hard and fast lines or to subject it to mere logical analysis. Upon the subject of “predestination” Mr. Palgrave quotes, not from the Koran, but from the Ah�d�s or Traditional Sayings of the Apostle; but what importance attaches to a legend in the Mischnah, or Oral Law, of the Hebrews utterly ignored by the Written Law? He joins the many in complaining that even the mention of “the love of God” is absent from Mohammed’s theology, burking the fact that it never occurs in the Jewish scriptures and that the genius of Arabic, like Hebrew, does not admit the expression: worse still, he keeps from his reader such Koranic passages as, to quote no other, “Allah loveth you and will forgive your sins” (iii. 29). He pities Allah for having “no son, companion or counsellor” and, of course, he must equally commiserate Jehovah. Finally his views of the lifelessness of Al-Islam are directly opposed to the opinions of Dr. Leitner and the experience of all who have lived in Moslem lands. Such are the ingenious but not ingenuous distortions of fact, the fine instances of the pathetic fallacy, and the noteworthy illustrations of the falsehood of extremes, which have engendered “Mohammedanism a Relapse: the worst form of Monotheism,”[FN#338] and which have been eagerly seized upon and further deformed by the authors of popular books, that is, volumes written by those who know little for those who know less.

In Al-Rashid’s day a mighty change had passed over the primitive simplicity of Al-Islam, the change to which faiths and creeds, like races and empires and all things sublunary, are subject. The proximity of Persia and the close intercourse with the Gr�co-Romans had polished and greatly modified the physiognomy of the rugged old belief: all manner of metaphysical subtleties had cropped up, with the usual disintegrating effect, and some of these threatened even the unity of the Godhead. Musaylimah and Karmat had left traces of their handiwork: the Mutazilites (separatists or secessors) actively propagated their doctrine of a created and temporal Koran. The Kh�rij� or Ib�zi, who rejects and reviles Ab� Tur�b (Caliph Ali), contended passionately with the Sh�‘ah who reviles and rejects the other three “Successors;”

and these sectarians, favoured by the learned, and by the Abbasides in their jealous hatred of the Ommiades, went to the extreme length of the Ali-Il�hi—the God-makers of Ali—whilst the Dahr� and the Zind�k, the Mundanist and the Agnoetic, proposed to sweep away the whole edifice. The neo-Platonism and Gnosticism which had not essentially affected Christendom,[FN#339] found in Al-Islam a rich fallow and gained strength and luxuriance by the solid materialism and conservatism of its basis. Such were a few of the distracting and resolving influences which Time had brought to bear upon the True Believer and which, after some half a dozen generations, had separated the several schisms by a wider breach than that which yawns between Orthodox, Romanist and Lutheran. Nor was this scandal in Al-Islam abated until the Tartar sword applied to it the sharpest remedy.

B.—Woman.

The next point I propose to consider is the position of womanhood in The Nights, so curiously at variance with the stock ideas concerning the Moslem home and domestic policy still prevalent, not only in England, but throughout Europe. Many readers of these volumes have remarked to me with much astonishment that they find the female characters more remarkable for decision, action and manliness than the male; and are wonderstruck by their masterful attitude and by the supreme influence they exercise upon public and private life.

I have glanced at the subject of the sex in Al-Islam to such an extent throughout my notes that little remains here to be added.

Women, all the world over are what men make them; and the main charm of Amazonian fiction is to see how they live and move and have their