Diary of a Pedestrian in Cashmere and Thibet Part 12

The Moslem faithful pray five times in the twenty-four hours: in the morning before sunrise, at noon, before sunset, after sunset, and before the first watch of the night: and that these observances were not originally inst.i.tuted merely that their prayers might be seen before men, would appear from the injunction which lays down that "what is princ.i.p.ally to be regarded in the duty of prayer, is the inward disposition of the heart, which is its entire life and spirit, the most punctual observance being of no avail if performed without devotion, reverence, attention, and hope."

Prayer was held by Mahomet to be the "pillar of religion" and the "key of paradise," and in the performance of it, his disciples are enjoined to lay aside their ornaments and costly habits, and all that might savour of either pride or arrogance.

Its observance, however, at five stated times appears to be nowhere mentioned in the Koran, although the custom is now an essential part, and the most noticeable and characteristic feature of Mahomedanism.

Saints and sinners join equally in the form. A crime just committed, or one in immediate contemplation, in no way interferes with the "five-time prayers," and the neglect of them amounts to an abnegation of the Faith. The summons to prayer was originally only one sentence, "To public prayer." Mahomet, however, afterwards bethought himself that a more elaborate and striking call would be an improvement, and the present "Azzan," or call to prayer, was introduced.

While the matter was under discussion, Mahomet being unable to decide upon any suitable form, a certain Abdallah dreamed that he met a man arrayed in green raiment carrying a bell. Abdallah sought to buy it, thinking it would just suit the Prophet for a.s.sembling together the Faithful. The stranger, however, replied, "I will show you a better way than that; let a crier call aloud --

"Great is the Lord! great is the Lord!

I bear witness that there is no G.o.d but the Lord; I bear witness that Mahomet is the Prophet of G.o.d!

Come unto prayer, come unto happiness -- G.o.d is great! G.o.d is great! There is no G.o.d but the Lord!"

Mahomet, learning the particulars of Abdallah's dream, believed it to have been a vision from on high, and sent his servant forthwith to execute the Divine command. Ascending to the top of a lofty house, this first of established Muezzins, on the earliest appearance of light, startled all around from their slumbers with the newly-adopted call, adding to it, "Prayer is better than sleep! Prayer is better than sleep!" And ever since, at the customary five hours, have his successors thus summoned the people to their devotions.

Concerning the future state, the Mahomedan believes that all will be examined at the day of Judgment as to their words and actions in this life.

"Their time, as to how they spent it; their wealth, by what means they acquired it, and how they employed it; their bodies, wherein they exercised them; their knowledge and learning, what use they made of them," &c. "They enter Paradise, however, not by their own good works, but by the mercy of G.o.d. At that day each person will make his defence in the best manner he can, endeavouring to find excuses for his own conduct by casting blame on others; so much so, that disputes shall even arise between the Soul and Body. The Soul saying, "Lord, I was created without a hand to lay hold with, a foot to walk with, an eye to see with, or an understanding to apprehend with, until I came and entered the Body : therefore punish it, but deliver me." The Body, on the other side, will make this apology, "Lord, thou createdst me like a stock of wood, being neither able to hold with my hand, nor to walk with my feet, till this Soul, like a ray of light, entered into me, and my tongue began to speak, my eye to see, and my foot to walk: therefore punish it, but deliver me." Then shall the following parable be propounded: -- "A certain king having a pleasant garden, in which were ripe fruits, set two persons to keep it, one of whom was blind, and the other lame -- the former not being able to see the fruit, nor the latter to gather it. The lame man, however, seeing the fruit, persuaded the blind man to take him on his shoulders; and by that means he easily gathered the fruits, which they divided between them. The lord of the garden coming some time after, and inquiring after the fruit, each began to excuse himself; the blind man said he had no eyes to see it with, and the lame man that he had no feet to approach the trees. Then the king, ordering the lame man to be set on the blind, pa.s.sed sentence on them both, and punished them together.

"In like manner shall be judged the Body and the Soul."

Such are some few of the religious tenets of those among whom one's lot is cast while wandering in the East. Sunk for the most part in ignorance, and held as infidels for wanting faith in what they never heard, they nevertheless attract attention chiefly by their Faith, and by their zealous wors.h.i.+p of the Being, whom, although in darkest ignorance as to His attributes and laws, their original creed would teach them to believe the one Eternal G.o.d.

Some idea of the number represented by these different sects may be derived from the following table: --

Asiatic Religions Buddhists 369,000,000 Hindoos 231,000,000 Mussulmen 160,000,000

ChristiansRoman Catholics 170,000,000 Protestants 80,000,000 Greek Church 76,000,000

Jews 5,000,000

Other Religions 200,000,000[40]

And when we reflect how great is the proportion of those who sit in darkness, and that "even all who tread the earth are but a handful to the tribes that slumber in its bosom," it is but natural to consider what our own belief would bid us hold as to the future destiny of so large a portion of the human family.

At the same time, the question, "Are there few that be saved?" not having been answered eighteen centuries ago, would appear to be one to which no definite reply was intended to be rendered, and which might well be left till now unanswered, by those who hold the religion of Faith, Hope, and Charity. When, however, the Church to which we belong boldly affirms, in words which as the public profession of its faith, should be beyond all doubt or misconception by either friend or foe, that none CAN be saved but those who hold the Catholic Faith, as she would have them hold it, then, at least, we may fairly consider the matter so far as to doubt whether the answer thus forced upon us is one which, even on such high authority, we are bound to accept. Before, at least, concurring in a solution of the question which, thus virtually bringing it within the limits of a simple arithmetical calculation, would summarily dispose of so many millions of the human race, we may remember that some things have been taught as possible which men, and even saints, may deem impossible; and, before attempting to reduce "goodwill toward men" to human and determinable proportions, we may also remember that "good tidings of great joy" were promised to ALL people, and that they may possibly prove therefore to have in some way benefited even those who have never heard them with their mortal ears.

Meanwhile, in the matter of "Turks and Infidels," we may perhaps learn something even from an Infidel creed, and, borrowing a definition from the religion of Islam, may be allowed to hold with it, that

"Truly to despair of the goodness of G.o.d -- this is 'INFIDELITY.' "

CHAPTER A type=appendix

The Temples of Cashmere.

Extract from "An Essay on the Arian Order of Architecture, as exhibited in the Temples of Kashmir," by Capt. A. Cunningham. "Journal of the Asiatic Society," Vol. XVII.

The architectural remains of Kashmir are perhaps the most remarkable of the existing monuments of India, as they exhibit undoubted traces of the influence of Grecian art. The Hindu temple is generally a sort of architectural pasty, a huge collection of ornamental fritters, huddled together with or without keeping; while the "Jain" temple is usually a vast forest of pillars, made to look as unlike one another as possible, by some paltry differences in their petty details.

On the other hand, the Kashmirian fanes are distinguished by the graceful elegance of their outlines, by the ma.s.sive boldness of their parts, and by the happy propriety of their decorations.

They cannot, indeed, vie with the severe simplicity of the Parthenon, but they possess great beauty -- different, indeed, yet quite their own.

The characteristic features of the Kashmirian architecture are its lofty pyramidal roofs, its trefoiled doorways, covered by pyramidal pediments, and the great width of the intercolumniations.

Most of the Kashmirian temples are more or less injured, but more particularly those at Wantipur, which are mere heaps of ruins. Speaking of these temples, Trebeck says: "It is scarcely possible to imagine that the state of ruin to which they have been reduced has been the work of time, or even of man, as their solidity is fully equal to that of the most ma.s.sive monuments of Egypt. Earthquakes must have been the cause of their overthrow." In my opinion, their OVERTHROW is too complete to have been the result of an earthquake, which would have simply PROSTRATED the buildings in large ma.s.ses. But the whole of the superstructure of these temples is now lying in one confused heap of stones, totally disjointed from one another.

I believe, therefore, that I am fully justified in saying, from my own experience, that such a complete and DISRUPTIVE OVERTURN could only have been produced by gunpowder.

The destruction of the Kashmirian temples is universally attributed, both by history and by tradition, to the bigoted Sikander. (A.D. 1396.) He was reigning at the period of Timur's invasion of India, with whom he exchanged friendly presents, and from whom, I suppose, he may have received a present of the VILLAINOUS SALTPETRE.

As it would appear that the Turks had METAL cannon at the siege of Constantinople in 1422, I think it no great stretch of probability to suppose that gunpowder itself had been carried into the East, even as far as Kashmir, at least ten or twenty years earlier -- that is, about A.D. 1400 to 1420, or certainly during the reign of Sikander, who died in 1416.

Even if this be not admitted, I still adhere to my opinion, that the complete ruin of the Wantipur temples could only have been effected by gunpowder; and I would, then, ascribe their overthrow to the bigoted "Aurungzib."

"Ferishta" attributed to Sikander the demolition of all the Kashmirian temples save one, which was dedicated to Mahadeo, and which only escaped "in consequence of its foundations being below the surface of the neighbouring water."

In A.D. 1580, "Abul Fazl" mentions that some of the idolatrous temples were in "perfect preservation;" and Ferishta describes many of these temples as having been in existence in his own time, or about A.D. 1600.

As several are still standing, though more or less injured, it is certain that Sikander could not have destroyed them all. He most likely gave orders that they should be overturned; and I have no doubt that many of the princ.i.p.al temples were thrown down during his reign.

But, besides the ruthless hand of the destroyer, another agency, less immediate, but equally certain in its ultimate effects, must have been at work upon the large temples of Kashmir. The silent ravages of the destroyer, who carries away pillars and stone, for the erection of other edifices, has been going on for centuries. Pillars, from which the architraves have been thus removed, have been thrown down by earthquakes, ready to be set up again for the decoration of the first Musjid that might be erected in the neighbourhood. Thus every Mahomedan building in Kashmir is constructed either entirely or in part of the ruins of Hindu temples.

Takt I Suliman.

The oldest temple in Kashmir, both in appearance and according to tradition, is that upon the hill of "Takt i Suliman," or Solomon's Throne. It stands 1,000 feet above the plain, and commands a view of the greater part of Kashmir.

The situation is a n.o.ble one, and must have been amongst the first throughout the whole valley which was selected as the position of a temple. Its erection is ascribed to Jaloka, the son of Asoka, who reigned about 220 B.C.

The plan of the temple is octagonal, each side being fifteen feet in length. It is approached by a flight of eighteen steps, eight feet in width, and inclosed between two sloping walls. Its height cannot now be ascertained, as the present roof is a modern plastered dome, which was probably built since the occupation of the country by the Sikhs. The walls are eight feet thick, which I consider one of the strongest proofs of the great antiquity of the building.

Pandrethan.

This name means the old capital, or ancient chief town. The name has, however, been spelt by different travellers in many different ways. "Moorcroft" calls it Pandenthan, "Vigne" Pandrenton, and "Hugel" Pandriton.

The building of this temple is recorded between A.D. 913 and 921; and it is afterwards mentioned between the years 958 and 972, as having escaped destruction when the King Abhimanyu -- Nero-like -- set fire to his own capital.