The Din, or Practice of Religion, comprises ablution, prayer, alms, fasting, and a pilgrimage to Mecca.

Ablution.—Bathing, and various forms of ablutions, were practised long before the time of Mohammed; but he has incorporated cleanliness with his religion, until his followers seem to regard water as not only possessed of virtue to cleanse the pollutions of their bodies, but as purifying their souls from the contamination of sin. Therefore, fountains are always to be found in the neighborhood of all the mosques, in every part of the city and its suburbs, and on the highways—for they never omit this preliminary to their devotions, which includes washing the face, hands, and feet; and when they happen to be in the desert, where no water can be obtained, sand is substituted. Indeed, the same ablutions are so essential, that their observance is invariably required of the faithful, before the administration of an oath.

Prayers. Five times a day the Mussulmans are summoned to prayer by the muezzin.

Early in the morning, just before the sun is above the horizon, the ezan resounds through the still atmosphere, from the airy balcony of the tapering MinarÉ.

The Muezzin, covering his ears with his hands, as if to exclude all terrestrial sound, turns his face towards Mecca, and chants with musical cadence, the beautiful Arabic formula. “Allah, ikber! Allah ikber! &c, great God! great God! there is no God, but God! I attest that Mohammed is the apostle of God! Oh, Great Redeemer! Oh! Ruler of the universe! great God! great God! there is no God but God!” and he slowly moves round the balcony, as if addressing the inhabitants of all parts of the world.

Those who catch the echoes of the holy call, exclaim with solemn earnestness, “There is no power, no strength but in God Almighty.”

Again, when the hour of noon seems to indicate a moment of repose to the work-day world, the ezan summons all thoughts and aspirations to the great God. At three o’clock in the afternoon, at sunset, and finally at nine o’clock, the call resounds ere they prepare for sleep.

How beautiful thus to note the passage of time, to look thus from earth to heaven, to forget for a moment all worldly cares, and breathe out a soul aspiration towards a better land.

Those who happen to be near a mosque, enter it for the purpose of performing their devotions; others are in their own houses; and many prostrate themselves by the wayside; or even on board the daily steamers. The mosques are always open, and there is an Imam who presides over the devotions.

The interior of a mosque, is as simple as that of any Protestant church. The only ornaments seen are the suspended lamps, interspersed here and there with ostrich eggs. There are no accommodations for sitting down, and the altar is the niche or mihrab. There is a small pulpit on one side, from which a sermon is preached every Friday noon; but the form of prayer is always the same.

As they assemble, they leave their shoes at the door, “for the ground is holy,” and seat themselves upon the floor, which is either covered with carpet or matting.

At the appointed time, the Imam commences the service, by taking his position before the mihrab; and placing his thumbs behind his ears, as if with his open palms to shut out all objects of sense, proclaims to the assembly, “Allah-ikber! Allah-ikber!” The congregation rise and imitate the officiating priest. All remain standing with their hands folded on their bosoms, while the Imam repeats the first chapter of the Koran—which is the Lord’s Prayer of the Mohammedans, termed Fatiha.

“In the name of the most merciful God; praise be to God, the Lord of all creatures; the most merciful; the King of the day of judgment; thee do we worship, and of thee do we beg assistance; direct us in the right way, in the way of those to whom thou hast been gracious; not of those against whom them art incensed, nor of those who go astray. Amen.”

They then make a semi-genuflexion, by placing the hands on the knees, and bending the person forward. A complete genuflexion succeeds, which is made by bending the knees to the ground, and extending the arms forward as a support to the body, while the forehead touches the ground.

These same genuflexions are again repeated; then partially rising they sit on their bended knees. Here endeth the first lesson, for two other similar ceremonies are repeated successively, during which any portion of the Koran may be selected by the officiating Imam for recitation.

The termination of the service is known when the Imam, after a few moments of silent meditation, slowly turns his head, first towards the right and then to the left, in token of salutation to the two recording angels who are supposed to be hovering over each shoulder. He then strokes his beard, and rises from his devotions. His example is followed by the congregation, who immediately disperse.

There is a wonderful air of sacred stillness during the services in a mosque. The simplest and plainest attire is worn, and everything excluded which could divert the attention from God and his worship.

No man utters prayers as matters of form, while he stares about to see how his neighbors’ clothes are fashioned. No sound of footsteps or creaking boots is heard, nor opening or shutting of pews. No cushioned seats invite to listlessness, or even to slumbers; no ennui steals over their devotional spirits; the world is literally and practically excluded. No earthly houris tempt their thoughts from God, with alluring smiles and recognitions; there is no peeping from behind the prayer books, or fluttering fans, or any other of the insinuating wiles of coquetry.

Ladies with their sweet eyes turned to heaven, while their rosy lips are modeled to scorn of their neighbor’s want of taste and fashion, are invisible in the Mohammedan temple.

Here the faithful come to worship God, and they wisely divest the shrine of their devotions of all the trappings of earthly grandeur, and leave beyond the portal the alluring and sensual pleasures of earth. The presence of Infidels during the hours of worship is expressly forbidden, not only as being a source of mental distraction to the faithful, but in reality an act of perjury on their own part. “It is not fitting that the idolaters should visit the temples of God, being witnesses against their own souls of their infidelity. The works of these men are vain, and they shall remain in hell-fire forever. But he only shall visit the temples of God, who believeth in God and the last day, and is constant at prayer, and payeth legal alms, and feareth God alone.”

Alms.—The essence of Islamism, resignation to the will of God, has its legitimate effect upon the benevolence of the Mohammedans. If Allah bestows wealth and luxury, they receive and enjoy the good gifts, but without any self-gratulation. If misfortune arrive, they submit without any feeling of degradation, practically illustrating the words of Job, “Shall we receive good at the hand of the Lord and not evil?”

The faithful are enjoined to be constant in prayer and give alms. “Contribute out of your substance towards the religion of God, and throw not yourselves into perdition. Do good, for God loveth those who do good; unto such of you as believe and bestow alms, shall be given a great reward,” and whoever pays not his legal contribution of alms duly, it is declared by Mohammed, that he shall have a serpent twisted about his neck at the resurrection; so that the Mussulmans have every incentive to charity, both as regards this life and that which is to come.

It is very common for them to found charitable institutions, such as poorhouses, hospitals, etc., and the same principles of charity induce them to an unlimited hospitality.

During the feast of Ramazan, a special table is set for the poor, in the houses of the wealthy, who come and partake without summons or invitation. The innumerable beggars and mendicant dervishes in Turkey, are doubtless tolerated from the same spirit of liberality.

As the Koran is but a compilation from Jewish and Christian writers, adapted to the spirit of the age in which it was promulgated, no doubt the difficult but sublime doctrine of Christ, “Let not thy right hand know what thy left hand doeth,” was appreciated by the Prophet in his directions regarding the exercise of the grace of charity: “God loveth not the proud or vainglorious, nor those who bestow their wealth in charity, to be observed of men.” “Verily God will not wrong any one, even the weight of an ant, and if it be a good action, He will double it, and will recompense it in his sight with a great reward.” Their charities are, therefore, bestowed with the greatest modesty and willingness, their supplications for aid from others made without any air of servility.

It devolves, then, upon modern civilization to establish corporate and organized charitable bodies in Turkey, and to initiate the simple Mussulmans into the self satisfaction which is awakened by public meetings, and the parade of printed records.

Fasting.—We live to eat, or we eat to live—therefore when we are denied the great business and aim of life, we undergo a very palpable kind of mortification. The dainty epicurean seldom conforms to any regulations for extra abstemiousness, while others, more superstitious, merely vary the hours of their repast—merging the substantial meal into those which have not the nomenclature, but yet become the reality of a good dinner. Again, the pleasant variety of fish for fowl, or of oil for butter, does not leave any sensation of emptiness, or mortification of the appetite. But there is a sort of genuineness in the Mohammedan style of observing a fast—when, for fourteen consecutive hours, absolutely nothing passes the lips—not a drop of water, not even the homemade saliva is swallowed—no hunger-easing pipe is smoked, nor anything indulged in to palliate the gnawings of hunger and thirst. The laborer toils under a summer sun—the weary hammal climbs the towering hills under an incredible load—the athletic boatman for many hours pulls the oars; work, toil, labor cease not, but the wonted sustenance is utterly withheld.

It is wonderful to see this part of the Mussulman population during the fasting season—bodily strength and vigor exuding in profuse perspiration from every pore, while steady persistence in utter abstinence from all refreshment is persevered in.

This great monthly fast occurs once in every year—

“The month of Ramazan shall ye fast, in which the Koran was sent down.”

As they observe the lunar year, it falls in all seasons—and when it occurs during the dog-days, the sufferings of the faithful are truly great and distressing. Not only are they forbidden all lusts of the belly and the flesh, such as may be committed by the eye, ear, tongue, hand, feet and other members, but the heart must be abstracted as much as possible from the world, and turned only to God and paradise—thus, a season of holy rest is instituted.

Among the many idlers who can afford to loiter away the day, some assume an appearance of unusual sanctimoniousness, whose peculiarly long faces and abstracted airs, most effectually ward off any attempts to recall them to the realities of life.

They listlessly toy with their chaplets, gazing into vacancy as polished bead after bead slips through their fingers, and seemingly are as divested of thought, as the unmeaning, but apparently, absorbing playthings they ever dangle. These beads have no such significance as the Catholic rosaries, but are always in the hand of the Oriental gentlemen and ladies, and are often of great value, being composed of large pearls and other precious gems, though the ordinary style is to make them of cocoa shells, whale teeth, ivory or amber.

During this fast the faithful are at the gate of religion, and the very odor of their breath is considered to be sweeter than musk to the olfactories of Allah!

Some of them observe the fast in its true spirit and letter, and all externally conform to its regulations. No doubt to those who are incapable of religious ecstasies, who cannot transport themselves out of the world, while clogged with their human tenements, who relish not the unsubstantial viands of a superstitious faith, the hours drag very heavily on from sunrise to sunset.

Physical necessities sometimes force the less spiritualized to taste some of the forbidden fruits, or to avail themselves of this occasion to test the truth of the proverb, that “Stolen waters are sweet, and bread eaten in secret is pleasant.”

The more faithful, in the midst of their sufferings remember that as Mohammed was, fortunately, of human mould like themselves, he informed them “God would make this an ease unto you and not a difficulty—therefore * * * * * God knoweth that ye defraud yourselves therein and forgiveth you, and now therefore * * * * * and earnestly desire that which God ordaineth you, and eat and drink until ye can plainly distinguish a white thread by the day-break, then keep the fast until night,” &c.

Thus the faithful acquire new zest for all their sensual appetites as they anxiously listen for the sunset Ezan, which releases them from their sufferings. The breaking of the fast is called Iftar. Each person is furnished with a small table, upon which are a bowl of light soup, a few olives, some preserves and cakes. A chibouk, already filled and ready to be lighted, is placed by their side. When the cannon booming over the Bosphorus, announces the setting sun, each one partakes sparingly of these refreshments, and having regaled himself with the fumes of tobacco, attends to his regular sunset prayers, after which a sumptuous dinner is served and enjoyed. The grand Namaz (prayer) is performed, after which night is turned into day. The streets, usually dark and sombre, are brightly illuminated and filled with people, Mussulmans, Armenians, Greeks, Jews, and other Giavours, who all seem anxious to enjoy the carnival, if not to share the penance. The slender and tapering minarÉs are now girdled in light, while between the consecrated spires, depend fantastic and luminous bodies, the brilliant but mimic forms of familiar objects. The kahvÉs are crowded with wearied Mussulmans, puffing out clouds of smoke, in pure spite for their long abstinence from their favorite weed, while their imaginations are regaled with the exciting tales of the Meddahs, or the drolleries of the far famed Kara-gueÖz.

Stalls are erected with all the various preparations of food peculiarly agreeable to Turkish palates; tempting shops stand invitingly open, and tinkling music vibrates through the air. If Allah only is remembered in the day, night seems to exclude that divinity from every thought; while Eblis is apparently enthroned with all the orgies of his dominions.

Exhausted nature at length compels the laboring classes to seek their couches, while the more fortunate pashas and efendis, beguile the remaining hours till morn, with continued festivities and the exchange of social visits.

Just before daybreak, the drum resounds through the streets of the metropolis, when the faithful, without any reluctance, arise from their slumbers to avail themselves of their last chance of regaling their appetites and fortifying their corporeal frames against the sufferings of the next fourteen consecutive hours.

The morning gun, now booming upon the still air, re-echoed from hill to hill, proclaims the dawn of another day, of self mortification at the “gate of Heaven.”