Divergency, it is true, existed, but pales before the general affinity
of the two theories of life. Our judgment upon Christian medievalism
in this respect can be applied directly and literally to
Muhammedanism. Either religion regards man as no more than a sojourner
in this world. It is not worth while to arrange for a permanent
habitation, and luxurious living is but pride. Hence the simplicity of
private dwellings in mediaeval times both in the East and West.
Architectural expense is confined to churches and mosques, which were
intended for the service of God. These Christian ideas are reflected
in the inexhaustible storehouse of Muhammedan theory, the great
collections of tradition, as follows. "The worst use which a believer
can make of his money is to build." "Every building, except a mosque,
will stand to the discredit of its architect on the day of
resurrection." These polemics which Islam inherited from Christianity
are directed not only against building in general, but also against
the erection and decoration of lofty edifices: "Should a man build a
house nine ells high, a voice will call to him from heaven, Whither
wilt thou rise, most profane of the profane?" "No prophet enters a
house adorned with fair decoration." With these prohibitions should be
connected the somewhat unintelligible fact that the most pious Caliphs
sat upon thrones (_mimbar_, "president's chair") of clay. The simplest
and most transitory material thus serves to form the symbol of
temporal power. A house is adorned not by outward show, but by the
fact that prayer is offered and the Qoran recited within its walls.
These theories were out of harmony with the worldly tendencies of the
conquerors, who built themselves castles, such as Qusair Amra: they
belong to the spirit of Christianity rather than to Islam.

Upon similar principles we may explain the demand for the utmost
simplicity and reserve in regard to the other enjoyments of life. To