steps, the surrounding support of convoying angels' wings hides the firelake below from their sight, and they are swiftly enveloped in paradise. But as the infidel with his evil deeds essays to cross, thorns entangle his steps, the lurid glare beneath blinds him, and he soon topples over and whirls into the blazing abyss. In Dr. Frothingham's fine translation from Rückert,— "When the wicked o'er it goes, stands the bridge all sparkling; Memory of all his sin, rushing on his sight. But when forward steps the just, he is safe e'en here: Between hell and paradise is an impassable wall,—al Arâf,—separating the tormented from the happy, and covered with those souls whose good works exactly counterpoise their evil works, and who are, consequently, fitted for neither place. The prophet and his expounders have much to say of this narrow intermediate abode.19 Its lukewarm denizens are contemptuously spoken of. It is said that Arâf seems hell to the blessed but paradise to the damned; for does not every thing depend on the point of view? 66 The Mohammedan descriptions of the doom of the wicked, the torments of hell, are constantly repeated and are copious and vivid. Reference to chapter and verse would be superfluous, since almost every page of the Koran abounds in such tints and tones as the following. "The unbelievers shall be companions of hell-fire forever." "Those who disbelieve we will surely cast to be broiled in hell-fire: so often as their skins shall be well burned we will give them other skins in exchange, that they may taste the sharper torment." "I will fill hell entirely full of genii and men." They shall be dragged on their faces into hell, and it shall be said unto them, 'Taste ye that torment of hell-fire which ye rejected as a falsehood."" "The unbelievers shall be driven into hell by troops," "They shall be taken by the forelocks and the feet and flung into hell, where they shall drink scalding water." "Their only entertainment shall be boiling water, and they shall be fuel for hell." "The smoke of hell shall cast forth sparks as big as towers, resembling yellow camels in color." "They who believe not shall have garments of fire fitted on them, and they shall be beaten with maces of red-hot iron." "The true believers, lying on couches, shall look down upon the infidels in hell and laugh them to scorn." There is a tradition that a door shall be shown the damned opening into paradise, but when they approach it, it shall be suddenly shut, and the believers within will laugh. Pitiless and horrible as these expressions from the Koran are, they are merciful compared with the pictures 19 Koran, ch. viii. Sale, Preliminary Discourse, p. 125. in the later traditions, of women suspended by their hair, their brains boiling, suspended by their tongues, molten copper poured down their throats, bound hands and feet and devoured piecemeal by scorpions, hung up by their heels in flaming furnaces and their flesh cut off on all sides with scissors of fire.20 Their popular teachings divide hell into seven stories, sunk one under another. The first and mildest is for the wicked among the true believers. The second is assigned to the Jews. The third is the special apartment of the Christians. The fourth is allotted to the Sabians, the fifth to the Magians, and the sixth to the most abandoned idolaters; but the seventh-the deepest and worst-belongs to the hypocrites of all religions. The first hell shall finally be emptied and destroyed, on the release of the wretched believers there; but all the other hells will retain their victims eternally. 21 If the visions of hell which filled the fancies of the faithful were material and glowing, equally so were their conceptions of paradise. On this world of the blessed were lavished all the charms so fascinating to the Oriental luxuriousness of sensual languor, and which the poetic Oriental imagination knew so well how to depict. As soon as the righteous have passed Sirat, they obtain the first taste of their approaching felicity by a refreshing draught from "Mohammed's Pond." This is a square lake, a month's journey in circuit, its water whiter than milk or silver and more fragrant than to be comparable to any thing known by mortals. As many cups are set around it as there are stars in the firmament; and whoever drinks from it will never thirst more. Then comes paradise,-an ecstatic dream of pleasure, filled with sparkling streams, honeyed fountains, shady groves, precious stones, all flowers and fruits, blooming youths, circulating goblets, black-eyed houris, incense, brilliant birds, delightsome music, unbroken peace.2 A Sheeah tradition makes the prophet promise to Ali twelve palaces in paradise, built of gold and silver bricks laid in a cement of musk and amber. The pebbles around them are diamonds and rubies, the earth saffron, its hillocks camphor. Rivers of honey, wine, milk, and water flow through the court of each palace, their banks adorned with various resplendent trees, interspersed with bowers consisting each of one hollow transparent pearl. In each of these bowers is an emerald throne, with a houri upon it arrayed in seventy green robes and seventy yellow robes of so fine a texture, and she herself so transparent, that the marrow of her ankle, notwithstanding robes, flesh, and bone, is as distinctly visible as a flame in a glass vessel. Each houri has seventy locks of hair, every one under the care of a maid, who perfumes it with a censer which God has made to smoke with incense without the presence of fire; and no mortal has ever breathed such fragrance as is there exhaled.22 Such a doctrine of the future life as that here set forth, it is plain, was strikingly adapted to win and work fervidly on the minds of the imagina 20 Hyât-ul-Kuloob, ch. x. p. 206. 21 Koran, ch. Iv. ch. lvi. 22 Hyât-ul-Kuloob, ch. xvi. p. 286. tive, voluptuous, indolent, passionate races of the Orient. It possesses a nucleus of just and natural moral conviction and sentiment, around which is grouped a composite of a score of superstitions afloat before the rise of Islam, set off with the arbitrary drapery of a poetic fancy, colored by the peculiar idiosyncrasies of Mohammed, emphasized to suit his special ends, and all inflamed with a vindictive and propagandist animus. Any word further in explanation of the origin, or in refutation of the soundness, of this system of belief-once so imminently aggressive and still so widely established-would seem to be superfluous. CHAPTER XII. EXPLANATORY SURVEY OF THE FIELD AND ITS MYTHS. SURVEYING the thought of mankind upon the subject of a future life, as thus far examined, one can hardly fail to be struck by the multitudinous variety of opinions and pictures it presents. Whence and how arose this heterogeneous mass of notions? In consequence of the endowments with which God has created man, the doctrine of a future life arises as a normal fact in the development of his experience. But the forms and accompaniments of the doctrine, the immense diversity of dress and colors it appears in, are, subject to all the laws and accidents that mould and clothe the products within any other department of thought and literature. We must refer the ethnic conceptions of a future state to the same sources to which other portions of poetry and philosophy are referred,—namely, to the action of sentiment, fancy, and reason, first; then to the further action, reaction, and interaction of the pictures, dogmas, and reasonings of authoritative poets, priests, and philosophers on one side, and of the feeling, faith, and thought of credulous multitudes and docile pupils on the other. In the light of these great centres of intellectual activity, parents of intellectual products, there is nothing pertaining to the subject before us, however curious, which may not be intelligibly explained, seen naturally to spring out of certain conditions of man's mind and experience as related with the life of society and the phenomena of the world. So far as the views of the future life set forth in the religions of the ancient nations constitute systematically developed and arranged schemes of doctrine and symbol, the origin of them therefore needs no further explanation than is furnished by a contemplation of the regulated exercise of the speculative and imaginative faculties. But so far as those representations contain unique, grotesque, isolated particulars, their production is accounted for by this general law:-In the early stages of human culture, when the natural sensibilities are intensely preponderant in power, and the critical judgment is in abeyance, whatever strongly moves the soul causes a poetical secretion on the part of the imagination. Thus the rainbow is personified; a waterfall is supposed to be haunted by spiritual beings; a volcano with fiery crater is seen as a Cyclops with one flaming eye in the centre of his forehead. This law holds not only in relation to impressive objects or appearances in nature, but also in relation to occurrences, traditions, usages. In this way innumerable myths arise,-explanatory or amplifying thoughts secreted by the stimulated imagination and then narrated as events. Sometimes these tales are given and received in good faith for truth, as Grote abundantly proves in his volume on Legendary Greece; sometimes they are clearly the gleeful play of the fancy, as when it is said that the hated infant Herakles having been put to Hera's breast as she lay asleep in heaven, she, upon waking, thrust him away, and the lacteal fluid, streaming athwart the firmament, originated the Milky Way! To apply this law to our special subject: What would be likely to work more powerfully on the minds of a crude, sensitive people, in an early stage of the world, with no elaborate discipline of religious thought, than the facts and phenomena of death? Plainly, around this centre there must be deposited a vast quantity of ideas and fantasies. The task is to discriminate them, trace their individual origin, and classify them. One of the most interesting and difficult questions connected with the subject before us is this:-What, in any given time and place, were the limits of the popular belief? How much of the current representations in relation to another life were held as strict verity? What portions were regarded as fable or symbolism? It is obvious enough that among the civilized nations of antiquity the distinctions of literal statement, allegory, historic report, embellished legend, satire, poetic creation, philosophical hypothesis, religious myth, were more or less generally known. For example, when Eschylus makes one of his characters say, "Yonder comes a herald: so Dust, Clay's thirsty sister, tells me," the personification, unquestionably, was as purposed and conscious as it is when a poet in the nineteenth century says, "Thirst dived from the brazen glare of the sky and clutched me by the throat." So, too, when Homer describes the bag of Æolus, the winds, in possession of the sailors on board Ulysses' ship. the half-humorous allegory cannot be mistaken for religious faith. It is equally obvious that these distinctions were not always carefully observed, but were often confounded. Therefore, in respect to the faith of primitive times, it is impossible to draw any broad, fixed lines and say conclusively that all on this side was consciously considered as fanciful play or emblem, all on that side as earnest fact. Each particular in each case 1 Chambers's Papers for the People, vol. i.: The Myth, p. 1. must be examined by itself and be decided on its own merits by the light and weight of the moral probabilities. For example, if there was any historic basis for the myth of Herakles dragging Cerberus out of Hades, it was that this hero forcibly entered the Mysteries and dragged out to light the enactor of the part of the three-headed dog. The aged Northman, committing martial suicide rather than die in his peaceful bed, undoubtedly accepted the ensanguined picture of Valhalla as a truth. Virgil, dismissing Æneas from the Tartarean realm through "the ivory gate by which false dreams and fictitious visions are wont to issue," plainly wrought as a poet on imaginative materials. It should be recollected that most of the early peoples had no rigid formularies of faith like the Christian creeds. The writings preserved to us are often rather fragments of individual speculations and hopes than rehearsals of public dogmas. Plato is far from revealing the contemporaneous belief of Greece in the sense in which Thomas Aquinas reveals the contemporaneous belief of Christendom. In Egypt, Persia, Rome,— among every cultured people, there were different classes of minds,the philosophers, the priests, the poets, the warriors, the common multitude,-whose modes of thinking were in contrast, whose methods of interpreting their ancestral traditions and the phenomena of human destiny were widely apart, whose respective beliefs had far different boundaries. The openly skeptical Euripides and Lucian are to be borne in mind as well as the apparently credulous Hesiod and Homer. Of course the Fables of Esop were not literally credited. Neither, as a general thing, were the Metamorphoses of Ovid. With the ancients, while there was a general national cast of faith, there were likewise varieties of individual and sectarian belief and unbelief, skepticism and credulity, solemn reason and recreative fancy. The people of Lystra, as we read in the Acts of the Apostles, actually thought Barnabas and Paul were Zeus and Hermes, and brought oxen and garlands to offer them the sacrifices appropriate to those deities. Peisistratus obtained rule over Athens by dressing a stately woman, by the name of Phyê, as Athene, and passing off her commands as those of the tutelary goddess. Herodotus ridicules the people for unsuspiciously accepting her.2 The incredibleness of a doctrine is no obstacle to a popular belief in it. Whosoever thinks of the earnest reception of the dogma of transubstantiation-the conversion of a wheaten wafer into the infinite God-by nearly three-quarters of Christendom at this moment, must permit the paradox to pass unchallenged. Doubtless the closing eye of many an expiring Greek reflected the pitiless old oarsman plying his frost-cold boat across the Stygian ferry, and his failing ear caught the rush of the Phlegethonian surge. It is equally certain that, at the same time, many another laughed at these things as childish fictions, fitted only to scare "the baby of a girl." |