errors, Mahometanism teaches many things clearly, which paganism of every kind had, in a greater or less degree, lost, or at best, was teaching vaguely. Eternity and a judgment to come, fixed dogmas, fixed rules of right and wrong, the existence of real revelations; these, and other truths, did the Arabian gain from Judaism and from Christianity. One other point we venture to mention, because we have not seen it named by any writer upon the subject of Mahometanism, namely, that Mahomet appears to have taught a reasonable doctrine of penance. The idea of penance is, indeed, very deeply seated in the human heart; it is a great mistake to imagine, that the rejection of distinctively Roman teaching on this head involves the rejection of all doctrine concerning it. On the contrary, that very important rule of S. Gregory, 'to cut off indulgence in things lawful, where we know that we have committed what is unlawful, may be illustrated and enforced, not only from the Prayer-book and Homilies of the English Church, but likewise from writings whence it might be least expected; from the poetry of the Puritan Spenser, and from the treatises of Bishop Burnet and of Calvin.

'Since we ought,' (says the last named, commenting upon the very important word revenge in 2 Cor. vii. 11;) since we ought to do vengeance upon sins wherever they exist, nor that alone, but more particularly to begin with ourselves; the saying of the apostle has a wider range, for he is speaking of the signs of penitence. This one is conspicuous among the rest, since, by punishing our sins, we in some wise anticipate the judgment of God. As he elsewhere teacheth, "If we would judge ourselves we should not be judged," of the Lord. Not, however, that it is to be hence inferred, that men, by exacting punishment of themselves, can compensate

for punishment due to God, so as to redeem themselves from His hand. But thus the matter stands, since it is the design of God, by chastening us, to destroy our heedless security, so that, warned of His wrath, we should henceforth take heed to ourselves: when the sinner himself previously taketh spontaneous revenge, he does away the need for such an admonition of God.'1

An illustration of the Mahometan doctrine on this point will be found, (if so abrupt a descent from Comments upon Holy Scripture may be pardoned,) in that portion of 'The Thousand and One Nights,' which contains the adventures of the Caliph Haroun-al-Raschid.

'At the foot of the bridge they met with an old blind man, who asked for their alms; the Caliph turned, and put a piece of gold into his hand. The blind man presently caught hold of his hand and stopped him. "Charitable person," said he, "whoever you are, that God hath inspired to bestow His alms, do not refuse the favour that I ask you, to give me a box on the ear, for I deserve this and a greater punishment." After these words he let the Caliph's hand go, that he might strike; but for fear that he should not, held him fast by his clothes.'

When the man has told his story (which the reader can refer to in any of the old editions

1 'Cæterùm quia peccata debemus ulcisci ubicunque sint; neque id modò, sed nobis potissimum incipere: latius patet quod dicit apostolus: loquitur enim de signis pænitentiæ. Hoc unum est insigne inter reliqua; dum peccata vindicando, Dei judicium quodammodo antevertimus. Quemadmodum alibi docet, Si nos judicaremus, non judicaremur utique à Domino. Neque tamen hinc colligendum est, homines vindictam à se exigendo, compensare pænas Deo debitas, ut ab ejus manû se redimant. Sed ita se res habet, Quum Dei consilium sit, nos castigando, securitatem nobis excutere, ut de irâ ejus commonefacti, caveamus nobis in posterum: quum spontaneam ultionem peccator ipse præoccupat, facit ut tali Dei admonitione non sit opus.'-Calvinus, in loc. cit.

for it is not given, we believe, in Mr. Lane's version),1

The Caliph said, Baba Abdallah, thy sin is great; but God be praised! thou knowest both the enormity of that, and thy penance. As for thy first, thou must ask God's pardon for it in every prayer thy religion obliges thee to say every day.'

Now it is true that such ideas, though very hard, we imagine, to discover in Greek or Roman writers, were common in the East, and have, in many parts of Asia, been developed into very terrible and superstitious practices. But Mahometanism, if we mistake not, is utterly opposed to any Hindoo notion of abstract merit in penance, apart from religious sentiments in the heart of the doer of the penance (the doctrine so vividly pourtrayed in Southey's 'Curse of Kehama'); even Mahomet himself is held to have been accepted into Paradise by divine mercy alone, and not for any presumed good deeds; and the Koran, while it implies that one who has acted wrongfully cannot by mere regret, and by undoing (where it is possible) his actions, be restored at once to his former position, yet enjoins a kind of self-denial which may often prove beneficial to others, besides the offender himself. Thus, for instance, it was easy for an Arab, in a moment of vexation, to repeat the short formula which divorced a wife: it was easy to repent of such a step: but the book of the Moslems does not allow of a simple renovation of the tie. The man must pay a penalty for his fault.

This does not affect, we believe, its value for our purpose, though we cannot stop to give the grounds of our opinion.

F

'Those who divorce their wives, by declaring that they will for the future regard them as their mothers, and afterwards would repair what they have done, shall be obliged to free a captive, before they are re-united. This is what ye are warned to perform: and God is well apprized of that which ye do and whoso findeth not a captive to redeem, shall observe a fast of two consecutive months. And whoso shall not be able to fast that time, shall feed threescore poor men. This is ordained you, that ye may believe in God and His apostle.'1

Another very important feature in the creed of Islam, is the sense of brotherhood with which it is calculated to inspire those who profess it. With the one exception of the ruler, Caliph or Sultan, all Mahometans are equal: difference of social position may indeed result from wealth, and from the possession of civil or military office; but such difference is not hereditary, and may at any moment be utterly reversed by change of circumstances, or the fiat of a despotic ruler. Such notions are strangely opposed to the extremely haughty and aristocratic feelings of the ancient Arab tribes. The change, however, does not appear to be accidental, but to have been deliberately contemplated by Mahomet. Koreishites,' said he, on the day when he destroyed the idols at Mecca, no 6 more pagan arrogance, no more pride built upon 'ancestry! All men are children of Adam, and 'Adam was formed out of the dust.' And he recited a verse out of the Koran. "O men, verily 6 we have created you of a male and a female, and 'we have distributed you into families and tribes. 'The common object of your existence is a bro'therly society. The most honourable in the

1 Koran, chap. lviii. sub. init.

2

To

'eyes of God is he who fears Him most. 'God belongeth wisdom and knowledge infinite.'1 Moreover, every Moslem, of whatever race, or wherever he dwells, is considered by the mere profession of Islamism to have been symbolically grafted into the Arabian race, and when he prays with his face towards Mecca, to be united in the sanctuary of the common stock. Such teaching we may allow with Möhler to be in advance of Judaism, since it is reflected from the light of that Faith for which Judaism was but the preparation. Certainly it is no mere theory, but a living idea, which has exercised great influence upon the Tartar races. An intelligent and observant traveller, Lieutenant Wood, virtually ascribes to this, and some other tenets of Islamism, the apparently innate self-respect and gravity, even of the poorest Mahometans; and, if we remember rightly, M. Huc declares that the Chinese dare not treat with injustice Mahometan residents of the Celestial Empire; because it is well known, that, though comparatively few, they have a common bond, both social and spiritual, and that any illtreatment of one would be taken up as a common wrong by all.

3

This idea of spiritual filiation is indeed a truly noble one. The degree of success which has attended, or can attend, the attempt to offer Islamism to every race, and again, the amount of connexion between this creed and the intellectual development of humanity, open questions far less

1 Caussin, tom. iii. pp. 231, 232. Koran, chap. xlix. 13. We have here followed the version of M. Caussin, which slightly, but not substantially, differs from that of Sale.

2 Möhler, p. 393.

Cited by Dr. Newman, pp. 86, 87.