especially during my stay in Hyderabad. One zenana we used to visit
belonged to an old man who professed to be a great reformer, but whose
women were still in strict purdah. He several times told us that he
would be delighted if we could persuade his wife and daughters to go out
with us, but of course they would not hear of such a thing. To their
minds it is only the very poor and degraded who wander about unveiled or
even drive in an open carriage, and would not all the ladies of their
acquaintance be horrified at the bare idea of their leaving their old
habits. So that all our arguments and persuasion were useless, and the
husband went on writing his papers on the need of reform in the
treatment of their women. With this lady and her daughters we one day
went to a fair for women only. We had to submit to having our carriage
covered with a very large sheet so that no eye could see through the
closed venetians, and when, after great difficulty, the lady had been
placed in the carriage we drove to the enclosure where the fair was to
be held. Right into the enclosure drove the carriage, and then the
ladies, carefully shrouded in sheets, were conducted through a narrow
gateway into a second enclosure, and there were thousands of women and
children. Not a man was to be seen anywhere. It was so strange to see
them wandering about freely in their bright-colored garments and to
remember the streets of the great city they had come from, where hardly
a woman is ever seen. These women never crossed the threshold of their
houses before perhaps, so it was like fairyland to them.
We found one large, gaily decorated erection belonging to one of the
Nawabs of Hyderabad, and the women called us in and plied us with many
questions, and then begged us to go to their house to see them. We went
one day to find these new friends. After driving two or three miles we
came to a quaint walled village, passed under the gateway, and were
directed to the great man's house. We were told he had two hundred women
in his zenana. In front of the house we saw a young man with a drawn
sword, just about to mount his horse. He seemed much amused when we told
him we wanted to go and see the ladies, but he conducted us in to see
the head of the house. He was very polite, and asked us why we had come,
etc. We told him our commission and showed our Gospel, and at last he
said, "Oh, yes! You can go in." So we were conducted to the other side
of the courtyard and came to an enormous iron gate. A little door in the
middle of it was opened for us to squeeze through, and we were in the
zenana.
Outside were plenty of sun and air, a grand, spacious courtyard with
beds of flowers, and arched verandahs with large cushions to sit on and
lean against.
Inside was a narrow courtyard which gave you the impression of not being
big enough for all the women and children who crowded round. No garden,
no flowers, no pretty verandahs, nor cushions. Old ladies and young
girls, my heart sank as I saw them all shut in together in this prison.
They were very pleased for us to sing for them, but it seemed impossible
to talk to them. Even if _one_ wanted to listen the others would not let
her. We always came away with a sad feeling. The woman who first asked
us to go seemed to be in disgrace when we went the second time, and
would not come near us, and there seemed to be quite a little world to
itself of intrigue and quarrel, joy, and sorrow, and sin in there. One
old lady would have sung to her the quaint Hindustani bhajam "Rise,
pilgrim, get ready, the time is fast going," but she did not want to
hear about our Lord Jesus.
One day, when walking up a street in Hyderabad city selling Gospels, a
boy called us into a large house. Here we found a little Nawab being
taught by his teacher, who was very polite. The great houses give you a
curious feeling; all is grand and spacious, but nothing is comfortable
or home-like. Great verandahs and balconies all round the central
courtyard and garden. After hearing our errand, the young Nawab offered
to take us to his mother and grandmother. We went with him. In one
corner of the courtyard was a funny little hole, we could not call it a
door, with a dirty piece of sacking hanging in front of it. We went
through and found ourselves in the zenana. Crowds of women and a dirty,
dull, dreary-looking place are all that stays in my memory; but we were
not allowed to look long, for no sooner did the old grandmother find we
had the Gospel of Jesus, than she had us hustled out. In vain the boy
and younger woman pleaded for us to stay. She would not hear of it, so
we had to go. We left some Gospels with the boy. The teacher begged for
the whole Bible, which we sold him a few days later. Into many zenanas
we went in this way, but we did not get invited a second time as a rule,
and we generally find that having once been able to tell the Gospel in a
Mussulman house, if we do go a second time, we find the women primed
with stock arguments against us.
We find we get nearest to them in the medical work. We hear tales and
stories in the dead of night then, when sitting with them, which we do
not get a hint of at other times. I remember a woman once showing me her
arm all covered with cuts which she said her husband had done to her
because she had been fighting with the other wife. We, with our ideas of
freedom and liberty, may think these women unhappy, but _they_ do not
seem to be more so than our own women. They are quite used to their own
life and look down upon us poor things, who are so degraded that we
allow men to see us freely with no shame! They see no privation in not
being allowed to go out, or to see the world, and yet it is a suicidal
system. For the women have not the least idea of what the men and boys
are doing.
Many a time have I seen a mother try to chastize her boy, but he had
only to get to the door and slip out and she could not go after him.
Since the girls can never go out they do not need much education of any
sort, and the husband knows the wife has no knowledge whatever of the
world outside, so what is the use of talking to her? So amongst
Mussulmans there is stagnation, and they of nearly all the people in
India make least progress. Ninety-five per cent. of them are classed as
illiterate in the last census!
Still progress is being made, we feel quite sure, and one thing seems to
prove this. Though the Mohammedans in South India are backward and full
of things to be deplored, yet they are innocent of many things which are
evidently carried on in other Mohammedan countries. We, in South India,
who have for years worked amongst Moslems never heard of the customs
which seem to prevail in Egypt. Divorce is rarely heard of. Possibly it
is too expensive, as the husband must return the dower. A woman being
married to half a dozen husbands in succession is unheard of. Surely
this shows that where education spreads and where Christianity,
unconsciously perhaps, permeates the whole, there is a brighter day
dawning for Islam. What is wanted is more teachers, more helpers to take
up the work of spreading the knowledge of the Lord in Moslem lands.
XXI
THE MOHAMMEDAN WOMEN OF TURKESTAN
Among the numerous nations and tribes which adhere to the doctrine of
Mohammed, the condition of women is of course not everywhere the same.
In the vicinity of Europe, e. g., in European Turkey, the influence of
European morality and customs has become more and more prevailing in
spite of the resistance of Moslem priests. Another difference in the
condition of women, which can be observed everywhere and which we shall
occasionally refer to, arises from their social position; among the
richer classes a woman must submit to rules and customs different from
those which are standard among the poorer classes. The fundamental
views, however, are the same; the evil is one, though its outward
appearance may differ in some respects.
The misfortune of a Mohammedan woman begins at her birth, for instead of
rejoicing at the arrival of her little daughter, the mother complains
that she is not a son. She knows that a girl will leave her at the age
of about fourteen, in order to live in her husband's house, and after
that she will hardly have any connection with her mother, whereas a son
will stay at his mother's house and support her in case she should be
divorced from her husband. Moreover the mother is anxious lest her
husband dismiss her and take another wife. In consequence the mother
feels less affection for her daughter than she would have felt for a
son; she takes little care of her and neglects her. When about six years
old the little girl begins to do housework; she is ordered to carry
water, to sweep the house, to do kitchen-work, and so on. For the least
mistake she is scolded and beaten, and even if it happens without any
reason, she is not allowed to complain or to defend herself. By this
treatment the mother prepares her for the hard lot which awaits her.
Sometimes also she will exclaim: "If you had had good fortune, you would
have been a boy and not a girl." The father treats her with no less
cruelty, so as to give her the impression that she is indeed an
unfortunate creature whom God does not love.
At meal times girls take the last place and must be content with what
others leave for them. When on holidays or on other occasions boys get
presents, the girls go away empty-handed. Even for boy's dress more is
spent than for that of the girls.
[Illustration: MOSLEM WOMEN OF THE BETTER CLASS IN STREET DRESS (SYRIA)]
The teaching of girls is generally confined to prayers and a few
chapters of the Koran, which they learn by heart mechanically. Very
seldom are they taught to read and write. The exceptions are few and are
always the only children of the rich or the noble. By these exceptions
we know that Mohammedan girls are in every respect sufficiently
gifted for a higher education. Many of them have become prominent
scholars or artists, perfectly able to rival men. This has been proved
by the prose works and poems of Zubdat-ul-Nissa (that is, Flower of
Women)--by those of Leilai--and in modern times by the Persian woman
Zarin Tadj, still better known by her surname Qurat-ul-Ain (that is,
"Eyes' Comfort"). This woman descended from a priest's family, her
father as well as her uncle and father-in-law had been great
theologians, and her cousin, to whom she was married, was a
distinguished scholar. Her extraordinary beauty seems to have been
surpassed only by her intellect and character. When but a child she took
a great interest in the conversations on science which were often
carried on in her family, and surprised everybody by her sharp wit and
rich mind.
When later on she became acquainted with the doctrines of the Bab, a new
leader, who appeared in Persia about the middle of last century, she was
so deeply impressed by them that she entered into intercourse with him,
and in spite of the resistance of her family, appeared in public in
order to proclaim her master's doctrines.
Let us try to give Mohammedan women a share in the higher spiritual life
of their western sisters, and the slave creatures who serve only their
husbands' pleasure and ease will become companions in his life-work and
educators of his children. This would produce a perfect change in
Moslem family-life.
This vision of the future, however, is not yet fulfilled. The Mohammedan
girl spends her childhood in a dreary way, knowing that until her
fourteenth or fifteenth year life will not be changed. Then her parents
will marry her to a man, in the choice of whom they will be led by
financial reasons only. The young man's mother or some other elder
relation of his chooses a bride for him, and examines the girl with
regard to her health and bodily charms. Sometimes the young people are
allowed to exchange a few words with each other in presence of the
mother, but to get acquainted with each other as in Christian lands is
considered superfluous. After marriage she is a slave not only to her
husband, but also to her parents-in-law, towards whom she must behave
most courteously, and whom she must serve sometimes even before serving
her husband. Every morning she rises first and cleans the house; then
she must bring her father-in-law water to wash himself, and afterwards
his repast. Prudence makes her try to gain the affection of her
parents-in-law, that they may protect her, in case her husband should
dismiss her. Moreover, in the first year after her marriage a young wife
is not allowed to answer the questions of her parents and
brothers-in-law save by bowing or shaking her head; only if no one else
is present, she may talk to them. In the fourth year she is permitted to
answer by saying "no" or "yes"; after the birth of a child, however,
she may talk to every one. Besides, it is considered unbecoming that in
the presence of her parents-in-law she should sit near her husband or
occupy herself with her children. The only change and pleasure in a
married woman's life are the visits which she exchanges every now and
then with her parents, relations, and friends, as well as the weddings
and religious festivities which she is allowed to attend.
The greatest misfortune in the life of a Mohammedan woman, however, is
the absolute uncertainty of the duration of her marriage, which robs her
of all real happiness. According to Moslem law, every Mohammedan is
entitled to take four legitimate wives. Although Moslem law demands that
a man who has several wives ought to treat them equally, and forbids the
neglect of one by preferring the other, matters are generally different
in reality. The first wife, instead of retaining a certain pre-eminence,
as would be just, gradually becomes the servant of her fellow-wife or
wives; if not, her husband dismisses her at last. It is impossible to
give all the particulars of the misery which needs must result from such
marriages, not only for the wife herself, but very often also for her
children.
The idea, that woman is a subordinate creature, destined only to serve
man, has been so to say numerically expressed in the Mohammedan law of
inheritance, all the particulars of which are founded on the principle:
two parts to man, one part to woman. For instance, after the death of
the wife, the husband inherits a quarter of her fortune, in case there
are children; if there are none, half of it, whereas, the wife inherits
only a quarter or an eighth. If several wives survive their husband,
they inherit these parts together. Accordingly, daughters inherit only
half as much as sons.
Very seldom a Mohammedan widow is married again. She generally stays in
her late husband's house, in order to educate her children, for whom a
tutor is chosen. The tutor administers the children's fortune and gives
the mother as much money as is necessary for their subsistence. When the
children are grown up, the mother generally stays for the rest of her
life at one of her sons', not so often at a daughter's. In poor
families, however, the woman strives hard to gain her living by washing,
spinning, sewing, knitting stockings, and other things of that kind.
Later on the grown-up children sustain their mother, so that women who
have children spend their old age in comparative comfort. If, however, a
widow, perhaps for want, consents to be married again, her own condition
may be improved, but her children suffer.
Some older women must be mentioned who are rather frequent in Moslem
lands, and who form a class by themselves. Generally they have been
married several times, but either have no children, or have abandoned
them to their fate. They pass their old age without a companion and
gain their living in as easy a manner as possible, being not very
particular in choosing the means. Outwardly they seem to be utterly
devoted to their religious duties, and are always seen to murmur prayers
and count their beads, by which behavior even religious people are often
deceived so as to support them. On closer observation, however, their
real occupation proves to be roaming about in the houses and intruding
themselves in a skilful and unobserved way in order to spy out people's
whereabouts. They try to make themselves agreeable to the female members
of the household by tale-bearing or making commissions of different
kinds, particularly those which the women cannot make themselves or
which the landlord of the house must not know about. Thus they gain
influence over those whom they have served, and assure themselves of
their gratitude. They promote love-intrigues, make marriages, and so on;
if desired, they will also go to some celebrated fortune-teller, in
order to secure a talisman.
These talismans or amulets generally consist of a scrap of paper, on
which there are written sayings, names, letters, figures, or signs with
common ink, or often with a yellow liquid made of saffron, musk, or
amber; sometimes even serpent's blood is used for this purpose. If the
talisman is to be worn on the body, the paper is folded in the form of a
triangle or a quadrant, then wrapped in a piece of cotton which has been
made water-proof, and at last covered with a piece of fine cloth. The
amulet is fastened upon the head or tied around the upper-arm or worn on
the breast, with a string around the neck. Some people sew it upon the
inside of their clothes so that it lies on the backbone or on the heart.
Sometimes the amulet must be fastened with seven-colored silk. Sometimes
also it is thrown into water, to be drunk as soon as the writing is
dissolved, or it is burnt and they breathe the smoke.
Talismans and amulets are said to protect men and animals from the evil
eye, from the bite of wild beasts, and from wounds in war; they cause
love or hatred, they produce or prevent sleep and madness. Their
preparation is considered a special science, which demands special study
and is practised by so-called magicians or fortune-tellers, but also by
dervishes, and even by priests. The latter generally only write verses
from the Koran, which women wear around their neck as amulets.
Perhaps all this superstition is harmless in itself or does a direct
harm only to their purses. Indirectly, however, it has a demoralizing
influence upon all classes of people, especially upon women, who, as
guardians of customs, are most attached to these fables. Only true
civilization and Christianity will redeem and deliver.
In order to deepen the impression of what has been said and to add
something from real life, I will tell the story of a Moslem woman, just
as I heard it in Kashgar, where I have been working for five years for
the spreading of the Gospel.
Some fifty years ago there lived in Kashgar a man called Chodsha
Burhaneddin. He was descended from a family which since the middle of
the seventeenth century has given Kashgar its kings. His fellow citizens
esteemed him very much on account of his strict observance of the
religious prescriptions of Islam. He married a woman of noble descent,
and for some time contented himself with his one wife. But according to
Islam it is a merit to take if possible four wives, in order to increase
the number of the adherents of Islam. For this reason Chodsha brought
home another wife whenever he travelled on business to the Russian town
of Andishan on that side of the Tienshan, until the number of four was
full. The consequence was that he not only neglected his first wife, but
even had her do all the housework alone, thus making her the servant of
his three other wives. She had to serve them from early morning till
late at night. Without grumbling and with great diligence the poor woman
took all the work upon herself; secretly, however, she bewailed her hard
lot and employed her few free hours for the education of her little
daughter. However, she did not succeed in satisfying her husband. He
always found fault, beat her, and bade her not show her face before him.
His wife submitted patiently and silently; she desisted even from paying
visits to her parents and acquaintances, which would have given her
some comfort, lest her husband think she had gone to her beloved ones to
complain of his treatment. Four years passed. Meanwhile several
political revolutions had taken place in Kashgar. In China the numerous
Chinese Mohammedans had revolted, and the revolt had spread over the
western countries. In eastern Turkestan the Chinese officials as well as
the soldiers and the merchants had been killed by the Mohammedans; only
a few escaped death by accepting Islam. This state of matters was put an
end to by Jakob Beg. He had come from Chanab Chokand, north of the
Tienshan, under the pretext of helping the descendant of the old
Kashgarian dynasty of the Chodshas to the throne. In due time he put the
Prince aside and founded a kingdom of his own, which included the whole
of eastern Turkestan. After taking hold of the government he tried to
weaken the Chodshas in every way possible, some of them were
assassinated, others put in prison in order to be executed. One of the
latter was Chodsha Burhaneddin. As soon as his wife heard that her
husband had been made a prisoner, she hurried to her father, who was
well esteemed at Jakob Beg's court, and besought him to make the most of
his influence in order to save her husband. Then she prepared a meal,
took it to her imprisoned husband, and encouraged him. At his request
she roused her father still more so as to betake himself at once to
Jakob Beg, and to prevail on him to set the prisoner at liberty that
same night. Chodsha Burhaneddin returned to his house and entered the
room of his wife whom he had so long neglected, in order to thank her
for his delivery. Afterwards she had one more child, a boy.
Some years after these events Chodsha fell ill. Knowing that his end was
near, repentance overwhelmed him, and he asked his first wife to pardon
him whatever wrong he had done her. It was only she whom he wished to be
near him in his pains. His other wives he did not at all care for now,
and detested them even in such a manner as to drive them away, whenever
they approached him. When at last death had released him from his pains,
his three younger wives were married again, leaving their children to
their fate. His first wife, however, remained faithful to him even after
death; she refused all proposals, honorable as some of them were, and
devoted herself entirely to the education of her son and daughter, whom
she lived to see married.
From this example, to which many others might be added, it becomes clear
to what deep humiliations Mohammedan women are subject, and what
treasure of faithfulness and sacrifice are nevertheless hidden in some
of these oppressed and crushed lives. Without knowing the doctrines of
Christian religion, Chodsha's wife had practised them. What she dimly
anticipated, has been fulfilled in her son, whom I baptized as the
first-fruits in Kashgar, and received into the church. Did the
Mohammedan women but know to what height Christianity would raise them!
Could they but compare the Mohammedan proverb: "Do not ask a woman's
advice, and if she gives it, do the contrary," with the Apostle Paul's
words: "So ought men to love their wives as their own bodies. He that
loveth his wife, loveth himself" (Ephes. V:28), and "There is neither
male nor female, for ye are all one in Christ Jesus," they would know
the distance which separates Christian views from those of Islam.
If on summer evenings when the heat of the day is over, the inhabitant
of a Mohammedan town goes out for a walk to enjoy the evening coolness
before the gates, he will sometimes pass the burial-grounds. Weeping and
wailing come to his ear. Pitifully he will look at the figures of
mourning women who are kneeling by the graves. But the sorrow which is
revealed there is not always meant for the loss of some beloved one
dead; very often women visit the graves of their relations or, if they
have none, of saints, in order to weep out undisturbed and unheard their
hopeless, desolate lives. In their houses they dare not give way to
their sorrows for fear of their husbands, therefore they go to the dead
in order to tell them their griefs!
May these words bring that sound of wailing to the hearts of Christian
women! May they, for whom Christian morality has made life fair and
worthy, who as a beloved husband's true friend and companion take part
in his joys and sorrows, or those who in the fulfilment of self-chosen
duties have found happiness and content, may they often remember the
hard fate of their Moslem sisters in the Orient, and help carry the
message of salvation to them.
XXII
IN FAR-OFF CATHAY