apparently designed; for, as Dr. Serivener has pointed out, the scribe, contrary to his usual custom, has left a whole column after the close of verse 8 entirely blank, as though conscious that something was omitted. This passage, the authenticity of which is disputed, is likewise omitted in the Codex Sinaiticus, the manuscript which comes next in age to the Vatican codex. It should be here mentioned that the plate (given as a specimen of the writing of the Codex) is reproduced from a photograph which the writer obtained in Rome by the liberality of the librarian of the Vatican. LIFE AMONG THE AFGHANS. BY THE REV. T. P. HUGHES, B.D., C. M. S. MISSIONARY AT PESHAWAR. III. THE MOSQUE. IN N all Mohammedan countries the mosque* is the great centre of both religious and political influence. It is especially so among the Afgháns. In the cities there are mosques attached to every street, and in the villages to each section or parish. The village mosques are usually very simple structures of mud, but not unfrequently they are buildings of stone or brick with some architectural pretensions. The ordinary mosque is constructed in the figure of a square court with about one third of it covered in with a three-domed roof. Within the covered portion is a Mihrab, or niche, marking the Kibla, or the direction of Mecca, to which all Mohammedans turn their faces during prayers. There is also a Mimbar, or pulpit, consisting of three steps, from which the preacher recites the Friday Khutbah, or oration. If the mosque is situated on a river bank the legal ablutions are performed in the stream; but if there is no river, either a well or a tank will be constructed within the precincts of the courtyard for that purpose. The floor of the mosque is covered with matting, and the rich and poor pray side by side, the chief with his servant and the ruler with his subject, men of wealth or rank enjoying no special distinction. Women are not forbidden to attend public places of worship, but they are not encouraged to do so, and in Afghánistan (and the same may be said of other Mohammedan countries) females never pray in the mosques. The Muslim takes off his shoes at the entrance of the mosque, carries them in his hand sole to sole, and places them upon the floor a little before the spot his head will touch in prostration. The mosque is not only the Muslim place of worship, but it is the village school or college, and if the priest in charge should be a man of renowned scholarship or piety, his pupils will be very numerous. The students from a distance reside in the mosque and receive their daily rations from the parish. The mosque is presided over by an Imām, or priest, whose pay is derived from the endowments and the free-will offerings of the people. The position of Imam is somewhat similar to that of a beneficed clergyman in England. His duties are to lead the prayers, to perform marriages and burials, and to settle the disputes of his parishioners. But unlike the clergyman in England, the Mohammedan priest is not expected to pay pastoral visits to his people, but the people pay frequent visits to their priest. Indeed the social position of the Mohammedan priest is estimated entirely by the reputation he has, and by the number of people who visit him daily. If the Imam be a scholar and also a man of reputed sanctity, his advice will be sought upon almost every conceivable question, and the benef of his prayers will be solicited in behalf of the most multifarious necessities. For example, A—— K——— is an Afghan chief who has a lawsuit against his neighbour. Having exhausted every available means of influencing the native subordinates of the British law courts he repairs to the mosque, and requests the prayers of the village Imam in his own behalf. The old priest listens attentively to the statement of the case, and then devoutly raises his hands heavenwards and prays for the chief's success. Two days afterwards the defendant in the same lawsuit visits the devout priest and also solicits his intercessions. The priest prays for his success. However, both plaintiff and defendant will be equally satisfied with their priest, no matter what may be the result, for in either case a failure of justice will be attributed to corruption of native officials, whilst success will be regarded as a special answer to the prayers of the Imam. Very numerous are the social and politica! questions submitted to the Imam, whose decision is generally regarded as final. Some Imams have a wide-spread reputation in the art of healing, but these cures are effected not by the science of medicine, but by incantation and the use of charms. According to the injunctions of Mohammed, the recital or the application of the names or attributes of God is of inestimable benefit to both the bodies and souls of men. For example, the Imam's help is sought in a case of epilepsy. He writes upon a piece of paper one of the healing attributes: "Al Mueed! Al Mueed! Al Mueed!" "The Restorer! The Restorer! The Restorer!" The recipient then takes it to the village silversmith, and has the precious charm encased in a silver locket. It is then suspended round the neck of the afflicted person. If the epileptic recovers, it is, of course, to the Imam's credit, but if not, the sorrowing relatives are resigned, for they will say it was so written in his "book of fate." A poor woman believes her poor little first-born son to be the victim of " an evil eye" (probably of a rival wife), and she seeks the venerable priest's help. The old man takes a piece of common string, recites the Mohammedan creed over it, breathes on it, and ties it round the baby's leg! In addition to their numerous deeds of charity the village Imam must perform the services of both marriages and burials, and the fees which he receives on these occasions constitute a large proportion of his income. An Afghán wedding, unlike an English marriage, is not celebrated in the mosque but at the bridegroom's house. Thither the priest repairs and finds the bridal party engaged in earnest discussion as to the amount of dower or some other preliminary of an equally practical character. The bride of course is not present. Poor girl! It is highly LIFE AMONG THE AFGHANS. probable that she does not even know that the ceremony is actually taking place, but an attorney has been appointed to represent her, and witnesses have been selected. Matters having been arranged the Imam puts the question, first to the bridegroom, and then to the bride's attorney, namely, whether they agree to the marriage, and then remaining seated he devoutly raises his hands and prays thus:-"O great God! Grant that mutual love may reign between this couple, as it existed between Adam 457 be recited by the next of kin, still custom has delegated this duty to the village priest. The chief duty, however, of the Imam of a mosque is the recital of the daily liturgy five times a day, and most regularly will he perform this duty. Rising before the first streak of light appears in the horizon he performs the usual ablution, washing his hands, feet and face, and then standing erect and placing his hands to his ears he gives the call to prayer: "God is great! God is great! God is great! MEN VILLAGE MOSQUE IN AFGHANISTAN. and Eve, Abraham and Sarah, Moses and Zipporah, Mohammed and Ayesha, and Ali and Fatimah." This and a few other short prayers, constitute the marriage ceremony. The old priest pockets his fee, and trudges back to his mosque, and resumes his seat on the mat in the centre of the building, and continues to reprove and exhort his people as heretofore. His presence is also needed at burials, for although strictly according to Muslim law the burial services should God is great! I bear witness that Mohammed is the messenger of God. Come to prayers! Prayers are better than sleep! Come to salvation! God is great! There is no deity but God!" The students then turn off their beds, and the parishioners assemble. The mosque presents an animated scene. Some are pulling up the well bucket, others are in the act of washing their hands and face, some are cleaning their teeth (an incumbent religious duty), whilst others are seated on the ground wait ing for the Imam to give the signal for prayer. | special supplication for the reigning monarch. In th Before the sun makes bis appearance the morning city of Cabul it used to be recited thus: "O God, ai. liturgy is recited-and the students of the mosque Islam, and strengthen its pillars, and make infidelity are ready for their morning lessons, the ordinary to tremble, and destroy its might by the preserva studies in a mosque being the Koran, the Traditions, tion of Thy servant, and the son of Thy servant and a few books of divinity. the submissive to might of Thy majesty and glory whom God hath aided, our master Ameer Shere A Khan, son of Ameer Dost Muhammed Khan. Ma God assist him and prolong his reign. O God assist him; assist his armies, O Thou God of the Religion, Lord of the World; assist the armies Muslims; frustrate the armies of infidels and poly theists, who are Thine enemies, and the enemies c Thy religion." The Mohammedan liturgy is recited in the mosque five times a day. The first time of prayer is from dawn to sunrise, the second, when the sun has begun to decline, the third, about an hour before sunset, the fourth, a few minutes after sunset, and the fifth, when the night has set in.* But in addition to the regular prayers, men who have enrolled themselves as members of the ascetic orders perform a religious ceremony, called zikr, or a recital. This service is generally performed at night, and is very peculiar. The worshipper sits in the usual sitting posture, and shouts the word " Al-lah" (God), drawing his voice from his left side and then from his throat. Then, changing his position and sitting as at prayers he repeats the word "Al-lah" still louder than before, first from his left knee, and then from his right, and then from his left side. Then, folding his legs under him he repeats the word " Al-lah" first from his right knee and then from his left side, still louder. Still remaining in the same position he shouts the word " Al-lah” first from his left knee, then from the left side, and lastly in front still louder! These religious exercises are gone through some hundreds of times, and are said to produce elevation of thought and purity of heart. Sometimes the devotee will sit in one corner of the mosque with his face towards the wall, and closing his eyes meditate for hours on such expressions as "God is the one who hears," "God is the one who sees," "God is the one who knows," the unity, the omniscience, and the omnipresence of the Deity being the chief subjects for meditation. The Mohammedan Sabbath is Friday. The Muslim does not generally abstain from work on this day, except during the time of prayer. The special service on Friday is held about two o'clock. The prayers are the same as upon other occasions, but the Khutbah, or oration, is recited from the pulpit in all central mosques. In all Mohammedan countries under Muslim rule this Khutbah will contain a *For an account of the Mohammedan liturgy, see "Notes on Mohammedanism," by the present writer, published by Messrs. Allen and Co., Waterloo Place. ' In my visits to Afghán villages, I generally seek admittance to the mosque, the difficult question t removing my boots being obviated by my wearing the native costume. When I enter I see perhaps a venerable priest seated on a mat on the groun! with a class of students seated round him. He is perhaps busily engaged in expounding the intr cacies of the laws of exegesis, or darkening counse with words, by endeavouring to clear up soшL obscure passage in some ponderous commentary. I am, of course, counted an intolerable nuisance, and I see the plain fact indescribably expressed in the countenance of the learned man. I am expected to explain the object of my visit. This, of course, is not an easy matter. To say that I want to make a Christian would soon raise the old man's anger, and he would ask me to leave the mosque. The only possible way of getting a favourable interview is to propose some theological question and to ask for information. I am then invited to take a seat on the floor, and one question leads to another, until at length the unsuspecting class of students and their vener able preceptor get a Christian sermon, although they are seated in a Mohammedan mosque. If the pries: gets angry the zealous students applaud his religions zeal, and then the subject must be changed t enquiries after the priest's own health and the health of his family. Not unfrequently, when the duties of the day are over, some of the students or even the Imam himself will visit my tent and renew the discussion. Mosques are, however, generally great centres of religious fanaticism, and all their sur roundings are so strongly anti-Christian that they do not present the most favourable field for missionary effort. FAILURES AND SUCCESSES; OR, SKETCHES OF CHARACTER. BY MI88 E. J. WHATELY, I. lately dead, and her brother is abroad; and Elsie's mother is with her married daughter in Ireland, so I really do not know how I could have managed with these poor girls, if your dear, kind cousin Mrs. Hayward had not offered to take them in." "Do you know that my two nieces will be your neighbours for some time?" said my friend Mrs. Merton one day to me. "I had invited them both to come to me for a long visit-Olive Thornley, my poor brother's only daughter, and Elizabeth, or as they call her, Elsie Walton, one of my dear sister's girls. I had so looked forward to having them with me; but now I am summoned to Scotland quite suddenly, to help to nurse my other sister, Mrs. Malcolm, who is dangerously ill, and I have to "I know it, indeed," said Mrs. Merton; "but I want leave them here. It so happens they have neither your help too. When Julia and her sister and Marof them a home to go to just now: Olive's grand-garet Groves come to you in an evening, do let them mother, old Mrs. Denham, with whom she lived, is bring my nieces, and try to influence them for good." "It is always a pleasure to her to be a help to any one," I said; "and she has such a bright home circle that I am sure guests cannot fail to be happy with her." FAILURES AND SUCCESSES; OR, SKETCHES OF CHARACTER. I shall be glad to do all in my power. Olive, elieve, is a great friend of Margaret's. I daresay y would like to come to my little weekly Bibleling meeting." Olive would, I am sure, dear girl, though she not quite as decided as I could wish; but Elsie, m afraid, cares for nothing of the kind. She and sister Clara (who is now abroad) are quite rldly girls, I fear." Well, we must be patient, and draw them tly on," I said. "I know Margaret thinks very hly of Olive." 'I trust she is turning the right way, poor child; she has many snares. Her grandmother was a d woman, but rather apathetic and easy-going, I her brother sadly worldly. I hoped at one time ve had quite decided to give up the world, but w I fear it is not the same. However, you and 8. Hayward will see for yourselves." I met the girls that evening at my cousin's, and s pleased with the appearance of both. Elsie alton, the younger of the two, was the more iking and attractive-looking at first sight. Her tures were not faultlessly regular, but their ight and varied expression gave them all the ect of beauty, and her graceful figure and winning inners were quite in keeping. Olive was quieter d graver, less striking, but with a countenance pressive of much thought and feeling, and on the ole she interested me perhaps the most of the two. In the course of the evening I asked if they uld like to come to the Bible-reading meeting my drawing-room. Olive assented eagerly; Elsie ked surprised at being asked, but was quite illing to accompany her friends. 459 would not be worth going through such an ordeal; but I don't think I do much care. You see, Miss Selwyn, mamma thinks Clara and I are reprobates, and Jemima the only good one of the family!" She spoke in a tone of levity, but with something of bitterness underneath. But, dear child, if I may suggest it," I observed, "don't you think you might try and show your mother that you do care for such things? It would gladden her heart, I am sure; for, from all I have heard of her, she must be one of those who desire nothing more earnestly than to see all her children in the right path.' "I suppose she would," said Elsie, somewhat slightingly. "But it would be very hard to make her believe it. She would say it was no use unless we changed all our ways, and did just as she did. She and Jemima shut themselves up to read together, and go and visit their poor people; and Clara and I go our way, and amuse ourselves as we best can. We are just like two families in one house. Well, perhaps it is the best way, as we are so different." "But is it necessary you should always be so different?" "You see, Miss Selwyn, it is not as if I were like Margaret or Julia. I don't set up for being good, like them; and I hate all humbug. I could never pretend to be what I am not, as so many people do." "I am sure you don't mean to do so; but I would not venture to say you are clear from that very fault." "How do you mean?" "Why, the generality of what you call humbugs' pretend to be better than they are. That is not the side to which you would lean; but I am not sure that you do not sometimes run into the contrary extreme, and pretend to be worse than you are." Our circle was a very small one: Mrs. Hayward, ith her two unmarried daughters, Julia and Rose, rniece Margaret, who, since the death of her mother, id lived chiefly with the Haywards, and one or two iends, formed the whole party. I did not wish to ttend it, as my object was a free and familiar athering. We read a short portion of Scripture, a rule consecutively, and talked it over, every ne making remarks, and asking questions without nstraint, and we found this social study of God's Vord both pleasant and profitable. Both the newomers seemed interested, and Elsie took more part han I expected, asking intelligent and thoughtful estions, and appearing really to enter into the ubject. She and Julia were the last to linger "I don't really know. I do sometimes, I think, when the others had taken leave, and as she took rather feel as if I cared-just for a moment I have By hand to bid me good-bye, she asked if there sometimes wondered whether I were going on in the would be another meeting soon, "for she should so right way, and wished-yes, I do wish, often, ike to come to it." that I were a better girl. I know I am not what II ought to be; and such a meeting as yours to-day does really give me-well, thoughts-you know what I mean I can't express it. But to have mamma and her goody friends all fussing over me, and asking me how I feel, like a doctor counting my pulse, and hoping I am going to be converted, and all that sort of thing-it just drives me wild to think of it; and as to trying to be like them, I would sooner turn Mohammedan at once, I tell you plainly. There!" "I am afraid that is not possible!" rejoined Elsie, with a forced laugh. "If you thought so, you would hardly say it," I replied. "But I think you are trying to hide from your friends, and even from yourself, the concern you feel at the bottom of your heart. Now, am I not right?" Elsie coloured, half laughed, hesitated, and at last answered, "I don't feel quite sure. I am afraid you think I care more than I do." "Perhaps so. But you care a little, and you are trying to pretend not to care at all." "This day week," I said, "at the same hour. am glad you like it; but I suppose you have plenty of meetings of this kind at home?" "Mamma has; but I am never at them." "No! Why not?" asked Julia. "Oh, I am an outsider, you know; Clara and I would never think of showing our faces at such a thing at home." But surely they could not object to your coming?" persisted Julia. "No, I suppose not. But they would make such a fuss, and so many remarks, and ask so many questions, and hope I was going to become serious, and leave off my bad ways, and all that I could not stand it! If I wished ever so much to go it She flung the last words at me in a tone of defiance, as if she quite hoped to shock me; but I was too well used to the ebullitions of petulance to which high-spirited young people, if not under control, are liable, to be easily dismayed by such 460 66 FAILURES AND SUCCESSES; OR, SKETCHES OF CHARACTER. speeches. I saw plainly that Elsie was saying a good deal more than she really felt, and that half of this outburst was merely the effect of a spirit of opposition; while under the apparent recklessness I thought I could discern a movement which betokened a real hunger of the soul for something better than the empty vanities which had once satisfied it. The great point now was not to drive her back by showing too much eagerness to draw her forward. If a well-meaning friend had come to the prodigal son in his disgrace and exile to try and force him back to his home, he would probably have tried to brave it out, and to declare that he was quite contented where he was, rather enjoyed the roughing, and found the husks very good food. He was alone when "he came to himself," and so we must all be, more or less. I felt I must lead my young friend very gently, if I would help instead of hindering her; so I only said quietly, "Well, my dear, you know me already well enough to be aware that you will not have that kind of questioning from me, at all events. In most cases, I am not much of a friend to such questions, except to one person. But there is one, and only one, to whom you would do well to put them." "Whom can you mean, Miss Selwyn?" 66 Think a little, and you will see." "Do you mean myself?" Exactly. Not before others. I would not have you tell me. I could not read your thoughts, or know if you spoke truly. But I should like you to ask yourself, when you are alone, that question, and to ask it seriously and deliberately." "But I don't need to do it. I can tell you at once, and openly. I am not, I know. I can't be like mamma and Jemima and their set; and I won't, that's more!" "There is no need you should be. Why need any two Christian people be alike, any more than two flowers? They have one thing in common, it is true, just as the flowers have: they all draw light and warmth from the sun; but they are unlike in almost everything else." "The honest truth is, Miss Selwyn-I know mamma is very good, and so is Aunt Merton; but somehow their goodness makes me feel-I don't know what to call it a sort of repulsion, or spirit of contradiction. I suppose it is very wicked, but I can't help it. I could be good more easily, I think, if I did not know they were always watching me, and wanting me to change, and that does so worry me! And I know Clara feels just the same." "I think young people often feel that; but they should consider, on the other side, that it is natural their best friends should feel anxiety about their highest welfare: they could not truly love them if they did not." "But if they would not show it in such a tiresome manner! I am sure Mrs. Hayward wants all her children to be good-well, Julia and Rose are already, I suppose; but she does not fuss and fidget over her boys, as mamma does over us. I have only been three days with her, but I have had time to see that. If Robert and Lewis Hayward had been mamma's sons, she would never have left them an hour in peace." Still, dear, if your mother and aunt do show their anxiety sometimes in a manner which tries you, it is not for you to sit in judgment on them; your part is to think only of the love to you Julia, who had been quietly sitting in a recess i a window, waiting for Elsie to have her "talk out" could not help bursting into a laugh. "Elsie, I ought not to laugh at you for showing up people so, but you see your example carries away. Don't be shocked, Cousin Mabel!" "My dear friends, do you think it is any new thing for me to hear that even real Christians may sometimes make themselves disagreeable? But th only way to look at it is, to remember what they would have been if they had not been Christians We do meet with eccentric, and tiresome, and censorious people, who have no religion to be blamed for it." "Yes, certainly," said Julia; "but I see what Elsie means; when they are really religious, their unpleasantnesses do harm because they are associated with religion; it is as if one were to give a medicine which was not bad-tasted in itself, mixed up with something that gave it a nauseous flavour and made people put it away in disgust." 66 Very true. But we do not need the remedy less. because it is given us in an unpleasant form; and if we refuse it, we must suffer the loss." "Then what should I do?" asked Elsie, despondingly. "Try to put away the consideration of what Mr. or Mrs. Anybody may teach or do. Their words are not the oracles of God. Look away from it all t and turn simply to what the Bible says. I am not r speaking to you as if you were still to be convinced of its truth. You do believe it is the Word of God, *I can see by what you say. Now do not perplex yourself with questions whether A. or B. is the right sort of Christian, but remember the matter is one between God and your own soul, as truly as if you were the only person living on the earth. Then turn to the New Testament and see what it teaches you." 66 'And then ?" rejoined Elsie. "And then, ask yourself, Elsie, whether you have a right to draw back and refuse allegiance to your King, because some of His soldiers march badly and wear their uniforms awkwardly?" "There is something in that," said Elsie, after a pause. "But it is not a matter I often think about. I don't know how I came to talk so much about it to-day; I generally find it the best way to let it quite alone. I have been teased about it all my life." |