[154] En-Nedîm, Fihrist, (book ix. ch. i.) i. 4; v. 8, 11 sq. (Chwolsohn, op. cit. ii. 6, 7, 32, 35 sq.). See also Chwolsohn, i. 533 sqq.; ii. 75 sq.
[155] Chwolsohn, op. cit. ii. 71 sq. Cf. Abûlfedâ, 6 (ibid. ii. 500).
[156] En-Nedîm, op. cit. v. 11 (Chwolsohn, op. cit. ii. 36).
[157] Kessler, ‘Mani, Manichäer,’ in Herzog-Hauck, Realencyclopädie f. protestantische Theologie, xii. 198 sq. Harnack, History of Dogma, iii. 330. Idem, ‘Manichæism,’ in Encyclopædia Britannica, xv. 485.
[158] En-Nedîm, Fihrist, in Flügel, Mani, pp. 95, 97. Flügel, p. 311 sqq. Kessler, loc. cit. p. 212 sq.
[159] Leo the Great, Sermo XLII. (al. XLI.) 5 (Migne, op. cit. liv. 279).
[160] Flügel, op. cit. p. 312 sq.
[161] Jastrow, Religion of Babylonia and Assyria, pp. 263, 276, 463.
It is highly probable that the thirty days’ fast of the Harranians and Manichæans is the prototype of the Muhammedan fast of Ramaḍân. During the whole ninth month of the Muhammedan year the complete abstinence from food, drink and cohabitation from sunrise till sunset is enjoined upon every Moslem, with the exception of young children and idiots, as also sick persons and travellers, who are allowed to postpone the fast to another time.[162] This fast is said to be a fourth part of Faith, the other cardinal duties of religious practice being prayer, almsgiving, and pilgrimage. But, as a matter of fact, modern Muhammedans regard the fast of Ramaḍân as of more importance than any other religious observance;[163] many of them neglect their prayers, but anybody who should openly disregard the rule of fasting would be subject to a very severe punishment.[164] Even the privilege granted to travellers and sick persons is not readily taken advantage of. During their marches in the middle of summer nothing but the apprehension of death can induce the Aeneze to interrupt the fast;[165] and when Burton, in the disguise of a Muhammedan doctor, was in Cairo making preparations for his pilgrimage to Mecca, he found among all those who suffered severely from such total abstinence only one patient who would eat even to save his life.[166] There is no evidence that the fast of Ramaḍân was an ancient, pre-Muhammedan custom.[167] On the other hand, its similarity with the Harranian and Manichæan fasts is so striking that we are almost compelled to regard them all as fundamentally the same institution; and if this assumption is correct, Muhammed must have borrowed his fast from the Harranians or Manichæans or both. Indeed, Dr. Jacob has shown that in the year 623, when this fast seems to have been instituted, Ramaḍân exactly coincided with the Harranian fast-month.[168] In its Muhammedan form the fast extending over a whole month is looked upon as a means of expiation. It is said that by the observance of it a person will be pardoned all his past venial sins, and that only those who keep it will be allowed to enter through the gate of heaven called Rayyân.[169] But this is only another instance of the common fact that customs often for an incalculable period survive the motives from which they sprang.
[162] Koran, ii. 180, 181, 183.