THE SHIITE MOSLEM'S MU-HAR-RAM.
When Mohammed was dying he announced, against his will, that Abbubaker
his father-in-law was his rightful successor. It was his real desire to
be succeeded by Ali his son-in-law, but he saw that Abbubaker had a
much wider influence than Ali. In the next generation after the four
caliphs, or chief disciples of the head of the faith, and Ali had died
there arose divisions in the church. Hassan and Hussein, sons of Ali,
claimed to be the rightful caliphs after the death of Abbubaker. They
contended that their grandfather had made Abbubaker caliph because he
was old and faithful, and therefore that that office should not descend
to his children. A great body of Moslems followed them. One of them,
Hassan, was too timid to push his claims. His death came soon from a
dose of poison administered to him by some of his enemies. The
energetic young Hussein continued to assert his claims, but he had no
army. With seventy men, mostly relatives, he started for a fortified
city, but was surrounded by the army of Yazid. Taking shelter in a cave
beneath a huge rock, Hussein and his followers defended themselves for
three days and three nights. At last they were driven to desperation by
hunger and thirst. Drawing their swords they came out and met an army
of several thousand men. After a brief contest Hussein and his men were
overcome. Hussein was captured alive. The Shiite Moslems of Persia say
that when Hussein was taken before the chief captain for execution, he
was very thirsty and asked for a drink of water before being beheaded.
But this request was not granted and he was executed with his thirst
unquenched. In memory of this tragedy there may now be seen walking the
streets of Persian cities every warm summer day men carrying a bottle
or jar of water and crying aloud: "Sakkaw, sakkaw" (their name) and
giving water to any who may be thirsty, in the name of Hussein. Moslems
take this drink in a cup carried by the sakkaw, but a Christian must
furnish his own cup or drink from the palms of his hands. If offered
one or two cents the sakkaw will take it, but he never asks for money.
The killing of Hussein and his followers occurred in the month called
Mooharram. This entire month and ten days of the following month are
observed as a time of lamentation for Hassan, Hussein and their
followers who were slain. During this period every man, woman and child
of the Shiite Moslems are under obligations to wear black garments. The
last ten days of Mooharram are observed in a fanatical spirit as a
revival of religion. This period is called Ashara, meaning ten days.
The first seven days are for preparation. The mosques will be crowded
with men and women. The Mas-ya-Khans, or revivalist priests, are in
charge of these services. Followed by a large procession this priest
goes to the mosque and mounting a high pulpit preaches to large crowds.
His general theme is tragic tales, stories of martyrs, the manner of
their death, their last utterances and the wailing and moaning of their
friends and relatives. Often in the concluding words of a pathetic
story, the entire audience, sometimes numbering thousands, will be
deeply moved and slapping their foreheads with the palms of their hands
will cry aloud to give vent to their emotions. The mosques cannot
accommodate all the worshipers during this period, so some parts of a
street are laid with carpets and rugs where the people sit while
listening to preaching.
The last three days are the most solemn. All the stores of the city are
closed and no business of any kind is transacted. At an early hour on
these days the whole population, except the old men and women who stay
at home to take care of young children, gather around the mosques. In
and near the mosque a national and a religious emblem are carried on a
pole by strong men. These are quite heavy and the standard bearers
change every few minutes. Headed by these emblems the large crowd,
often numbering 3,000 to 6,000 people will march through the streets.
Each company visits from one mosque to another. Passing through the
streets the men bearing the national and religious emblems are followed
by musicians playing mournful dirges with such instruments as drum,
flute, and cymbals. Surrounding the musicians are hundreds of men
marching with bare breasts, shouting "Hassan, Hussein Hassan, Hussein"
and pounding upon their breasts with bare hands. Following them is
another band surrounding a Say-yid a descendant of Ali, and all of them
are shouting "Hassan, Hussein" and beating their breasts. Next in the
procession comes a band of ascetic darwishes, wearing neither hat nor
shoes nor other garments than a pair of pants, when the weather is
mild. Holding in their bands a whip about two feet long and one or two
inches in diameter, made of small iron strands, they beat their bare
shoulders and back with the same as they march shouting, "Yahu,
Yamalhu" which are names of their god. Following comes another band of
darwishes bearing in one hand a knotty club to which is fastened nails,
bits of brass, etc. With the other hand they beat their breasts as they
repeat the cry of the preceding band. These worshipers torture the
flesh by beating it thus and bruise it black. The procession is
completed by a crowd of boys and girls and women following. The
marching commences early in the morning and continues till eleven; is
taken up again at two in the afternoon and continues till six o'clock.
The greatest demonstration of all occurs on the last of the ten days.
At sunrise the crowds of former days gather around the mosques to start
again on the marches. On this day there are also fresh recruits. In
front of the mosque is a band of 50 to 100 men and boys of 13 to 40
years of age. They are bareheaded, and uniformed with a white shirt
over the other clothing that reaches to the feet. Held in the right
hand before each one is a two edged sword. The left hand rests on the
belt of the soldier next in front. The leader standing at the head of
the band recites their creed: "Allah is God and the only God. Mohammed
is the prophet of God and Ali is his vicar." All the band repeats this
creed. Immediately the leader smites his own brow with his sword, and
this act is imitated by all his followers. Soon the faces and white
clothing of the men are red with blood. Bleeding they go marching
through the streets shouting: "Hassan Hussein," and waving their swords
in harmony with step and voice. Their rout can often be traced by drops
of blood in the streets. When zeal reaches a high pitch, the blows are
repeated on their brows. Fearing that these zealous young men may lose
all regard for life, and inflict upon themselves mortal blows,
relatives or friends frequently walk near with long sticks in hand to
hinder them from such deeds.
This band first marches to the courthouse to be seen by the governor.
Every band has a right to ask the governor for the freedom of some one
prisoner, and these requests are always granted, no matter what the
crime of the imprisoned. These bleeding men are as martyrs, and would
go direct to heaven if death resulted from these self-inflicted wounds.
After the parade ends, the bloody shirts of these men are divided among
their friends and kept as holy relics. The men who compose these bands
are usually the most wicked in the community. They go through these
ceremonies for the remission of sins, and to redeem themselves in the
eyes of others; but they usually continue in their wickedness as time
goes on.
Another important feature of the last day in the procession, is a
richly decorated hearse containing a coffin, in which lies a man
representing the corpse of Hassan. Beside the coffin sits a woman, the
widow of Hassan, dressed in sackcloth, and her head covered with mud.
Following the hearse are three beautiful Arabian horses, finely saddled
and harnessed, with a flake of gold embedded with pearls on their
foreheads. On two of them are seated two girls representing the
daughters of martyrs. The top of the girls' heads are covered with mud
and straw. The third horse is riderless to remind one of the missing
martyr. Following next is a large number of women, boys and girls and
some men, all with yokes about their necks, their hands chained behind
them, seated on horses and mules. These are to represent the captives
taken by Yazid, the captain who killed Hussein. Near them are men in
helmets to represent the soldiers of Yazid. They are armed with whips
and are driving these women and children of Moslems into captivity.
Next in line may be seen false heads, raised aloft on poles,
representing Yazid, Mawya, and other ancient enemies of Hussein. Boys
and men gather around them spitting at and reviling them. Gathered, all
the sword bearers, chain strikers, and the many men beating their
breasts, they make a great crowd and tremendous noise. The bystander is
struck with horror when two fanatical bands meet, each trying to excel
the other in self mutilation. Then are frightful gushes cut; the
thumping of chains on bruised bodies, and the pounding of breasts is
heard louder than before. With an upward sweep of the right arm every
man cries in a loud voice: "Ya Ali, Ya Ali!" as the companies pass each
other.
At 4 P.M. on the last day the marching ceases, and the throng halts by
some tents pitched in the middle of a public square. The population of
the city is gathered round about. There is not even standing room for
all, and hundreds or thousands of people are gathered at windows or on
housetops near by. Perhaps 20,000 people are present. The sword and
chain strikers approach the tents and with a shout of victory, utter
the names of Ali, Hassan and Hussein, then set fire to the tents and
burn them and their contents to the ground. They imagine that their
enemies were in those tents, and now that they have been destroyed it
is a time of great rejoicing. The marching clubs disband and the active
ones are soon found at the mosques drinking sharbat, a sweet drink, as
a sort of a reward for performing their religious duties.
SINGERS.
The closing hours of the last day are given to the singing of poems by
the best musicians, gathered at the mosques. The singing band usually
numbers from twenty to thirty men. They sing poems about the last
utterances of Hussein and other martyrs, or about the sayings and
weeping of the relatives of these martyrs.
It is not very safe for Christians to mix with the crowds on these last
days, unless in company with some honest Mohammedan. If one is seen
laughing at the ceremonies he is apt to be beaten by some one whose
fanatical spirit is thoroughly aroused. Our missionaries sometimes ask
the privilege of using a roof by which the procession passes. This is
always granted. The three nights are considered holy and the most
religious Moslems do not retire until midnight. Services are held in
the mosques, reciting traditions. The audience is composed of men only.
It would not be safe for the women to attend, owing to the wickedness
of the men. The audience is frequently deeply moved by the tragic
tales, and weep angry tears. They curse and revile their enemies and
their enemies' wives and daughters. The last night is called watch
night, and many Moslems do not even slumber during the night. It is
holy night in which Hussein and other martyrs were buried in their
tombs. It is a dishonor, and even a sin, for them to go to bed without
meditation on their prophets. In the mosque services the people shout:
"O Hassan and Hussein, let my soul be a sacrifice for thee." They
believe the observance of that night is absolute remission of sins;
that the gates of heaven are open to all believers for the sake of
martyrs. Some pious Moslems preserve the tears of that night in small
bottles, as it is believed they will cure disease when applied to the
brows of sick men. These tears are prized as a most holy relic. The
Musselman says: "Even David the prophet believed in the efficacy of
tears when he wrote in the Psalms, 'Put thou my tears in thy bottle, O
God.'"
On the last night many Shiite Moslems walk to the mosque in bare feet,
wearing sackcloth. Often a governor or lord accompanied by 40 to 100
servants, all barefooted, will be seen slowly treading their way toward
a mosque. Wearied by the great exertions of the past ten days it is
difficult to keep awake during the last night; so many men will be seen
coming out of the mosques during the night to walk around and keep
awake. At daybreak these solemn ceremonies end. In all these ten days
of special religious services not one word is said in condemnation of
sin. There is no moral teaching. Nothing is taught about man's duty to
God, or his duty to fellow-men. Nothing is said to strengthen his
character, to make him a purer and nobler man. The only teaching is in
tragic tales of martyrs; the only inspiration is hatred to enemies.
Compare this religion with that of our blessed Savior, Jesus Christ,
God-man. He gave His life for all nations, even His enemies. He calls
mankind to sacrifice, but it has a practical object: that they may be
purer and live a higher and nobler life. Christianity is as the sun
shining in its fulness, while Mohammedanism, in its ignorance and
superstition, is as the darkness of midnight.