SOME POINTS IN THE MOSLEM FAITH
Fasts and Feasts--Seyyids, dervishes, mullahs--Legends of the
drowning mullah, and the yard square hole.
"Religion's all or nothing."
R. Browning.
There are five things which every true Mohammedan must either
believe or do. The first is the declaration of their faith or
"Kalimat." "I declare that there is no God but God, and Mohammed is
His Apostle;" "La Allaha il Allah wa Mohammed rasool Allah," this is
the all-important witness, and must be continually recited by all true
believers. Secondly, Moslems are bound to repeat prayers five times
a day--at daybreak, noon, shortly before sunset, during twilight,
and an hour after dark. I do not say all Moslems do repeat prayers at
each of these times, but that is their rule, and those who consider
themselves good Moslems adhere most righteously to these set times
for prayers. Needless to say, it is but a form of words and position,
any slight error in posture taking away all the benefit to be derived
from the prayer. Often in Persia women have said their prayers in
our drawing-room, if the call to prayer sounded while they were
visiting me.
Living in the East, one gets very fond of the call to prayer, heard
from some neighbouring minaret. The first sound that catches the ear
at daybreak is "Allah, Allaho Akhbar" (God is most great), repeated
four times. "La Allaha il Allah wa Mohammed rasool Allah"--this is
said twice, and then other calls and invocations, always finishing
up with the final declaration of "Allah, Allaho Akhbar."
There is a great difference in the way this call to prayer is chanted,
some men having most melodious voices, others harsh and grating; but
wherever a true Moslem may be when he hears this call, he lays aside
his work at once and begins to repeat his prayers, bowing, prostrating,
touching the ground with his forehead, &c., till the duty is finished,
when he returns to his work, perhaps to his cheating and his lying,
for this repetition of prayers has no effect on his life or manner
of living.
Thirdly, all good Moslems are supposed to give voluntarily to the
mullahs a tithe of all they possess, also alms to the poor. In the
Koran we read, "Prayer carries us half way to God, fasting brings us
to the door of His palace, but giving of alms procures admission." In
many cases the mullahs are provided for entirely by the freewill
offerings of the people, all gifts being sent anonymously.
Fourthly, every true believer is expected to undertake, if at all
possible, a pilgrimage, preferably to Mecca, but if that is out
of the question then to Kerbela or Meshed. The former, of course,
brings the greatest merit, and men and women will do all they can
to perform this pilgrimage. On their return they are treated with
great respect, and looked up to as little gods. They generally think
so much of themselves after having performed this wonderful act of
self-denial that they become quite unbearable to their friends. There
is an Arabic proverb which shows the effect this pilgrimage to Mecca
is supposed to have on the pilgrim. It is as follows: "If your friend
has been to Mecca, trust him not. If he has been there twice, avoid
him. But if he has made the pilgrimage three times, then flee from
him as you would from Satan himself."
Women often undertake these pilgrimages, spending weeks or months
it may be over the journey, but resting for ever afterwards in the
great glory and honour resulting from it.
The fifth point to be observed by Moslems is that of fasting during
the month of Ramadan. This lasts for thirty days, and is a real
hardship for the poorer people when the fast falls during the summer,
as from sunrise to sunset not a morsel of food or drop of water may
pass their lips--or, as the Koran expresses it, from "the time you
can distinguish between a white thread and a black, then keep the
fast until night." For the rich and idle it is no great effort,
for they simply feast and revel all night and sleep by day, but
for the servants and labouring class it comes harder, as they must
work by day and cannot sleep properly at night. Children are always
very anxious to begin fasting, and often little mites of five or six
will tell you with great pride that they are keeping the fast. They
generally start by fasting for half days, and how proud they are,
and how they gloat over other children who have not yet begun this
work of devotion! Perhaps what the people who fast miss more than
anything else during Ramadan is their smoking: they are such slaves
to this habit, both men and women, that it is almost life to some
of them, and they find it very hard to go without. When the cannon
booms forth the hour of sunset, giving the Prophet's permission to
his faithful ones to break their fast, generally the first thought,
after moistening their lips with water, is that now they may enjoy
their smoke, either of a cigarette or kalian.
Mohurram is the month of mourning, when all the country mourns for
Hassain and Hussein, the martyred sons of Ali, who are looked upon
by the Shiahs as the rightful successors of the Prophet. During this
season the majority of the people go into deep mourning, and the
bazaars are sometimes draped in black. It is in this month that the
great Passion Play of Persia is enacted, and while in Kerman we were
fortunate enough to have an opportunity of witnessing this "tazieh,"
as the Passion Play is called. It certainly was a sight worth seeing
at least once in a lifetime.
The tenth day of this month of Mohurram is the one set aside for this
festival, and is kept as a general holiday, so that all might go to
see the great spectacle enacted on that day in memory of the death
of Hassain and Hussein, the two grandsons of Mohammed.
The Governor of Kerman had kindly invited us to view the performance
from his house, and accordingly that morning at about eight o'clock he
sent his carriage for us, and we were driven through the packed bazaars
till we arrived at his house, or "Arg," as the governor's residence
is called in Kerman. We were at once admitted by a private entrance,
and ushered into a large verandah, which had been set apart for the use
of Feringhis. As my husband and I were the only Europeans in the city
at that time, we had it to ourselves. Here, before the commencement
of the Play, we were regaled with tea, coffee, jam, bread, cheese, and
cakes. Looking out, the sight was a wonderful one. In front of us was
a large garden in which I suppose some 10,000 people were gathered. At
one end of the garden was a large "hoze" or tank of water, over which
was spread a huge awning, and near by a large pulpit from which the
mullahs preached to the people, and tried to rouse their feelings
to a high pitch of excitement. One man was specially successful in
doing this, causing the women to wail wildly and beat their breasts
frantically, and the men to smite their heads. After a delay of about
an hour, the performance began with a long procession, which entered
the garden at the far end and wound in and out till it had traversed
the whole garden. This procession represented the family travelling
as captives after the death of Hassain and his brother.
First of all came six gaily decorated camels, with men riding
upon them, beating drums and making a tremendous noise. Then
came more camels carrying the tent furniture and other goods,
followed by horses and mules laden with heavy loads. After these
came four stretchers borne by men, on which lay four dead bodies
(figures stuffed) representing Hassain and his three brothers, who
perished from want of water, which had been cut off from them by their
enemies. On each dead body sat a dove, supposed to be mourning. Then
came a horrible sight, one which I never wish to see again. About a
hundred madly excited men dressed in long white robes, armed with
swords, were slashing their heads until the blood was streaming
down their faces on to the robes, white, alas, no longer! As they
reached the tank of water they formed into a line all round it, and
kept up for some length of time a horrible kind of war dance. It was
a ghastly sight. The dancers looked more like demons than men. One
poor man fainted from loss of blood, and had to be carried away,
and a little boy of about eight years of age also collapsed. It was
bad enough to see grown men cutting themselves, but to see the little
children being wounded in this way was terrible. This is, of course,
looked upon as a work of great merit. The more numerous and deeper
the gashes, the greater the merit they accrue to themselves. The
wild dance was continued till a sign was given to the dancers by
the governor, that he had seen enough to satisfy him. Then they all
lined up in front of the verandah where the governor was sitting, and
demanded that five notorious prisoners should be released from the
prison close by. He at once acceded to their request, as it was the
custom at this festival for the governor to release from the prison
any prisoners who are interceded for by these wild, fanatical dancers.
After this ghastly sight came a motley crowd of men and children on
horses, all beating their breasts or heads. Some of the riders were
so tiny that they had to be held on to their steeds by men-servants.
Then came another body on a bier, with a man dressed in a lion's skin,
embracing and fondling the dead body. It looked so weird to see the
pseudo-lion kissing and hugging the remains of its late friend and
master, and expressing in various ways great sorrow and anguish over
its loss.
After this came several batches of boys stripped to the waist, all
beating their breasts. It was really a very pretty sight, for the
boys kept such perfect time, one boy acting as leader, like a group of
children performing gymnastic exercises. As their hands simultaneously
clapped their breasts, there was a sharp report, at which they all
shouted "Hassain! Hussein! Hassain! Hussein!" The whole proceeding
was an interesting but sad spectacle, which I shall never forget. The
clash of swords, the beating of drums, the weird wailing of the women,
accompanied by their spasmodic shrieks, the shouting and yelling of
the fanatical mob, all contributed to the making up of one of the
most notable scenes of Eastern life. And yet it made one's heart
ache to watch this crowd of human beings for whom Christ died, and
who as yet know nothing of Him, but are only anxious to obtain merit
for themselves by taking part in these gruesome religious performances.
All over Persia "religious men" are much looked up to and
respected. Of these the dervish is one very much to the fore. He is
a religious mendicant, having taken a vow either for a certain time
or permanently. The vow is not a very strict one, only consisting
of poverty and obedience to a chief, to whom a portion of the alms
received must be paid.
These dervishes wander from place to place, chanting, singing, and
begging. The natives do not like to refuse them anything, from fear
more than love, perhaps, as it is considered meritorious to give alms
to these religious people.
They generally dress in dirty white, wear their hair long, and carry
an axe or club, more often than not beautifully chased and inlaid, also
the well-known dervish bowl, which is made from a huge nut, carved and
decorated. Often these dervishes will come and seat themselves in the
courtyard and begin their monotonous chant, and it is very difficult
to get them to move, as the servants will never use force, and their
reiterated requests to "move on" meet with no success whatever till
the dervish is satisfied that he has extracted all the "backsheesh"
likely to be forthcoming.
The Seyyids are another class of people much respected in the
country. They claim to be the direct descendants of the prophet
Mohammed, and are allowed many privileges on account of this. They
wear a green turban or waistband, to be known of all men. Looked upon
as a religious body, the natives are afraid to offend them in any way.
Then there are the "mullahs," or priests of the Islamic faith. They
exercise a great deal of power over the people, but are not, as a rule,
loved by them over much.
The Persians are Shiah Mohammedans, whilst the Arabs and Turks are
Sunnis. As the former know very little Arabic, the reading of the
Koran is to them an unknown tongue, and they regard their "mullahs" as
"sacred men," able to interpret the "Holy Book." Thus the Shiah priest
gains great influence, not to say considerable wealth, in Persia, and
the Shah himself fears the influence of the priesthood. The Sunnis, on
the other hand, know Arabic, as a general rule, and many of them are
able to consult the Koran for themselves, the result being that the
"mullah" gains but little influence compared to the "Shiah" priest,
and is often quite poor. Briefly, the Shiah priesthood is comparable
with that of the Roman Catholic Church of Christendom, while "Sunni"
mullahs do not claim, or would claim in vain, any such authority, thus
more nearly resembling the "status" of Church of England clergy. The
result is obvious: Persia is a priest-ridden country; in "Sunni"
lands the people are freer, and dare think for themselves. It is
a well-known fact that a Persian mullah will exact the uttermost
farthing from his followers, but will never lend a helping hand to
them in their need. For instance, if a man dies without an heir, his
property according to law goes to the poor, but unfortunately it has to
be done through a medium, and that medium is the mullah. He promptly
pockets the property and gives its supposed value (valued, mark you,
by himself) to the poor. We can imagine what a large percentage the
poor receive of that property.
Here is a story which was told us in Kerman, illustrating how loath
the mullahs are to give anything away. The scene is a large pool of
water, in it a mullah struggling to reach the bank, and in danger
of drowning. A passer-by, seeing his distress, runs to his aid and
cries, "Give me your hand, oh my lord, and I will pull you out." "No,
indeed," answers the mullah, "I have never yet given anything to
any one, and I certainly will not begin now." The kindly passer-by,
not liking to leave the mullah in his sad condition, tries to think
of another way out of the difficulty. Suddenly a bright idea strikes
him, and running to the priest, he calls out, "Will you take my hand,
then, oh my lord?" "Gladly," says the mullah, and allows himself to
be drawn out of his perilous position.
Another rather good story is told, showing the meanness of the
priests. A man had agreed to pay a workman eight krans (2s. 8d.) for
digging a hole one yard square. At the end of the day the workman had
only dug a hole half a yard square, so the master went to a mullah to
ask him how much he ought to pay the workman. "Why, of course," says
the mullah, "half the sum agreed upon, that is, four krans." After
deliberating awhile he said, "No, two krans is enough," and this
decision he gave as final, although he impressed upon the man that
one kran was all he could legally claim, as he had scientifically
only done one-eighth of his work!
In the next chapter we shall see a little of another religious sect,
which is fast becoming a power in Persia.