Behind the Veil in Persia and Turkish Arabia Part 7

The dakhmehs, always some distance from the town, are built in a circular shape, some of the largest being 200 or so feet in diameter. They are generally built on rising ground, and form a landmark for many miles around.

Prayers for the dead are said for three or four days after the death, and holy fire is kept burning in the house of the deceased during the whole of that time, as the soul is not supposed to leave the body till the fourth day after death.

The better-cla.s.s Pa.r.s.ees "mourn" for a year after the death of a near relative; that is, they keep up certain ceremonials for that length of time, and offer flowers and fruits on behalf of their dead.

The Pa.r.s.ees have a governing body called the Anjiman. This consists of a number of leading men, representatives of each cla.s.s of society. The Persian Government acknowledges the Anjiman, and accepts one of its number to act as its representative.

CHAPTER XI

DESERT DELIGHTS

Songs of the desert--Sunsets, sunrises, mirages--Illness in the desert--Mehman khanehs, caravanserais--Chappa khanehs--Lost in the desert--Its cruelties, and sadness.

"The desert wide Lies round thee like a trackless tide In waves of sand forlornly multiplied."

F. W. Faber.

To a lover of the desert a journey across its boundless tracts is always full of interest and delight. It is strange what an attraction the desert has for some people, and stranger still is the fact that this magnetic power increases as time pa.s.ses, and instead of wearying of the wilderness, they love it more and more. And any one who has once heard the call of the desert is always longing to answer that call, and to fly once more, as a needle to its magnet, to that great, wondrous world. For it is a world of its own, this great, boundless ocean of sand--a world altogether different from any other part of G.o.d's earth.

I once heard an address on "The Desert," and the speaker said that he did not think it possible for any one with an uneasy conscience to bear the solitariness of the desert. Be this as it may, one thing is sure: no one can live and travel in the desert without feeling the majestic Presence of G.o.d. Everything speaks of Him, the great sea of sand, the flowers springing into blossom at His word, the tiny lizard darting across your path, and other countless creatures, all finding life and sustenance in the desert, each telling of the wonderful Creator who watches over and cares for all.

The songs of the desert, too, are fascinating; songs which, heard elsewhere, would seem incongruous and lacking in harmony. The camel or mule bells, booming out in the silence of the night, remind one of home and loved ones. Often have I been awakened in the night by the sound of the caravan bells, and for a moment thought they were the bells of the dear old church in Devons.h.i.+re. Then, again, the crooning songs of the muleteer, as he trudges along hour after hour, have a peculiar charm, which grows on one wondrously after a while. And what can be said of the marvellous mirages--visions which come as messengers of hope and leave us victims of despair? For who has not experienced relief and joy at the sight of some beautiful mirage, resembling the welcome sight of a village with trees and water, all apparently within easy reach of the weary traveller, but which in a moment of time vanish, leaving blank disappointment behind. And where can be seen such glorious sunset effects as in the desert? especially when, as is so often the case in Persia, the desert is surrounded by mountains and hills, which catch the after glow, and reflect all those indescribable shades of crimson, gold, and blue, all merging into a beatific and not easily forgotten vision.

But to come to the more practical side of desert life. Travelling in the desert is not all a path of roses, but, given good health, fine weather, and pleasant company, it is a very enjoyable way of pa.s.sing two or three weeks. On the other hand, I know of nothing more wretched than being overtaken by illness when far away in the desert. Then you feel how utterly alone and helpless you are, for it is impossible to travel on, and at the same time well-nigh impossible to stay where you are! We have had this experience more than once during our many travels, and found it not at all pleasant. Once I was taken ill in this way, and the only place to be found as shelter was a filthy stable, full of rats, c.o.c.kroaches, and other horrible creatures.

If you wish thoroughly to enjoy a journey across the desert, you must choose your time well and wisely. The best time is the early spring, before the great heat begins. If it is essential to travel during the summer, all the stages have to be done by night, and this is much more tiring, as it is seldom possible to sleep during the day owing to the pest of flies, mosquitoes, and other lively companions.

The rest-houses of Persia are of three grades or kinds, viz. "mehman khanehs," "chappa khanehs," and caravanserais. The first of these three are found between Resht and Teheran. They are supposed to be run after the plan of a European hotel! Beds are supplied, and sometimes a tooth-brush and comb! The traveller is shown into a room in which the beds are kept ready for all pa.s.sers-by: it is not thought necessary to change the bedding too often! The furniture consists of a washstand, table, and couple of chairs, and everything is as dirty as can be. I much prefer the ordinary caravanserai, which is found all over Persia. These are generally built by a wealthy man who wishes to do some "good deed," to make a name for himself, and gain merit in Paradise. A caravanserai is not the cleanest spot on earth! But after travelling a little you get used to a certain amount of dirt, and are very much surprised if by chance you come across a fairly clean rest-house. These caravanserais are built, as a rule, in the form of a square, the sides of which are occupied by rooms leading off the courtyard, the centre being the resting-place of mules, donkeys, horses, and all other kinds of animals. At the end of the stage you fix on the cleanest of these rooms, and your servant sweeps all the acc.u.mulated dirt and dust of ages into one corner, thus raising a cloud of dust and disturbing the peace of myriads of "pilgrims of the desert." After waiting a few minutes to allow the dust to settle a little, you then furnish your room for the night by spreading a rug on the filthy floor, and setting up your travelling beds, chair, tables, &c. As likely as not, there will be no door to the room, so you knock in a couple of nails and fasten a curtain over the doorway to keep out the prying eyes of your too near and inquisitive neighbours. Then you begin to think about your evening meal, and your servant goes off to bargain and wrangle over some unfortunate fowl, the result being that in about an hour's time your dinner is ready, and shortly after you very thankfully retire to rest, hoping for the best.

The chappa khanehs, or post-houses, are often a trifle cleaner than the caravanserai. Here the animals are kept for the post, and any one travelling "chappa" is supposed to find fresh relays of horses at each of these places, but very often the number is short, and the poor, wretched, underfed animal has to do duty for a second stage: a "stage" is anything from fifteen to thirty miles. My husband once rode "chappa" from Yezd to Kerman, a distance of 250 miles, in 2 1/2 days, to attend an English doctor who was very ill with typhoid fever. It was very hard and rough riding; the roads were bad, the horses worse, some of the animals being blind, others lame, while the majority of them were so over-worked and badly fed that it seemed impossible that they could ever do the stage. A doctor once riding in this way to visit a European, is said to have arrived at one of these post-houses, and finding no horse, demanded a mule. On this beast he made the next stage, to be told on arrival that there was only a donkey available. Nothing better presenting itself, he accepted this mount, and in time reached the next stage, where he was met with the comforting announcement that the only animal at liberty was a cow! History seems uncertain after this point, so we will draw a veil over it!

Sometimes these caravanserais and chappa khanehs are the only signs of life to be seen at the end of a stage. There they stand, alone, surrounded on all hands by vast stretches of desert, and form a landmark for miles around. One such I remember very well, as each time we pa.s.sed that way it seemed to have become more lonely and desolate. Visible from a distance of 5 farsakhs (18 miles), it made the stage seem very long! The atmosphere is so rarefied that distant objects appear near, and the buildings, which were in reality 15 miles away, looked quite close at hand. In this chappa khaneh we were once guilty of inscribing our names on its already well-filled walls. Some years after a lady was visiting us in Mosul, and told us she had read our names in that far-distant chappa khaneh.

It is not a very pleasant sensation to be lost in a desert. Only once did this experience befall us, and then we were glad when it was over.

We were on our way from Yezd to Kerman, and had reached the second stage out. We had arranged with our muleteer to start at a certain hour that morning, but when we came down from the "bala khaneh"

(upstairs room) where we had been sleeping, we found no signs of our caravan being ready to start. After loitering about for some time, we decided not to wait any longer, but to ride on ahead. This was quite contrary to our usual custom, as we always found it wiser to see the caravan off first, otherwise the muleteers dawdled half the morning away. However, we thought this once we would alter our plans, as the dawn was even then breaking, and we knew that in a very short time the sun would be scorchingly hot. So off we went, telling our servant to follow as soon as possible. We received minute instructions as to which direction we were to take, and thought we could not possibly mistake our road.

Outside the town, on the edge of the desert, we came to two roads, one leading straight ahead, the other branching to the left. We decided to take the former, thinking it looked more trodden, thereby showing more signs of traffic. So we went gaily on. My husband occasionally remarked, "I hope we are on the right road," and I always lightly answered, "Oh yes, I am sure we are," as I pointed out to him the fact that we were following the same path along which another caravan had evidently pa.s.sed a few hours before. Howbeit we were not on the right road, as we very soon found to our cost. By this time the sun was blazing down upon us, and we began to wonder why our servants and caravan had not caught us up. Time went on, and not a sign of life was to be seen. Standing in our stirrups, we scanned the horizon, but nothing could we see but the scorching sand. We then began seriously to think that we had taken the wrong turning and were lost. Lost in the desert, without a drop of water or a sc.r.a.p of food! Pleasant thoughts these were as companions! We could not go back: to go forward was worse than useless. After considering a little as to the best thing to be done, we decided to gallop on till we came to a small hill to be seen in the distance. This we accordingly did, and as we neared the summit saw to our great thankfulness a tiny speck on the horizon in the direction from which we had come. This "speck" soon developed into a moving object, and by-and-by we could see the figure of a man and horse galloping hard. As the horse and rider came nearer, our thankfulness was indeed great to see that the rider was our own servant, George. If ever we had cause for thankfulness it was then, and we certainly said, and felt from our very hearts, "Alhamd' llillah"

(Praise be to G.o.d!), and vowed we would never stray away again from our caravan unless we were quite sure of our road.

Our man was so delighted to see us safe and sound that he wept for joy. After a long delay the caravan had at last started from the chappa khaneh just as the sun was rising, and set out upon its way. They were all surprised to think we had gone so far, but concluded at first that we had galloped on in order to reach the lunching-place before the great heat. On arriving at the spot, however, great was their dismay to find we had not yet arrived. Our servant immediately rode back to the village to make inquiries. On his way he met a man who told him he had seen us riding off in the opposite direction. George immediately took the path indicated, with the result already told. By the time we regained our caravan we were well-nigh worn out with heat and thirst, having been under the blazing sun without food or water for most of the hottest hours of the day, but very thankful to be on the right track once more.

One thing that saddens a European traveller during a journey in Persia is to see the cruel way in which the muleteer often treats his animals. The sufferings of these poor beasts are terrible. I often longed to be able to thrash the muleteer for his cruelty to a poor, long-suffering little donkey. Bowed down, maybe, under a load twice his own size, the poor a.s.s does his best to keep up with the other animals, but only receives kicks and hard knocks for his pains. The wretched creature is urged on and on by having a steel or iron instrument run into some horribly sore place by his kind and compa.s.sionate owner. Often have I seen a mule or donkey stumble and fall beneath its enormous load, unable to raise itself, till its master with blows and curses comes to lend a hand. Again and again will this happen, till at last the poor beast can go no further, and is left to its fate. Death is the kindest master some of these suffering creatures possess.

I remember once seeing a mule unloaded, and the sight under the pack-saddle was enough to make one's heart ache. A deep wound about twelve inches long was exposed to view, just under the arch of the saddle, where all the heaviest pressure and friction came. The owner then heated till red hot a long wire rod, pa.s.sing it through and through this wound till the poor creature was nearly mad with pain and agony. The next day a boy was ordered to ride this wretched beast, but the stench from the wound was so great, and the flies attracted by it so numerous, that he could not endure it, and asked to be given another animal. This request was granted, but the poor brute of a mule had to pay the penalty by receiving an extra load upon his poor wounded back. At the first town we came to, the muleteer sold this mule, doubtless to some one who would work the last particle of strength out of him. Poor burdened beasts of the desert! one can only hope for them a speedy end to their troubles, and rest hereafter.

Another sad sight to be seen in the desert sometimes, are brick pillars in which some unfortunate victim has been walled up alive. This is a horrible method of inflicting capital punishment. The victim is put into the pillar, which is half built up in readiness; then if the executioner is merciful he will cement quickly up to the face, and death comes speedily. But sometimes a small amount of air is allowed to permeate through the bricks, and in this case the torture is cruel and the agony prolonged. Men bricked up in this way have been heard groaning and calling for water at the end of three days. At other times the victim is placed in the pillar head first, and in this way he is walled up.

The first time I saw these pillars was in the desert outside Yezd, and I could hardly believe the awful tales which were told me of the cruelties perpetrated; but alas, they were all too true! It is sad that the beauty of the desert should be desecrated by such things.

CHAPTER XII

PERSIAN MEDICAL MISSIONS [2]

The need of them--Work in Isphahan--The "little devil" transformed into a boy--Amputation--Brothers in adversity--H.R.H. Zil-es-Sultan as a patient--Fanaticism overcome.

"What restless forms to-day are lying, bound On sick beds, waiting till the hour come round That brings thy foot upon the chamber stair, Impatient, fevered, faint, till thou art there, The one short smile of suns.h.i.+ne to make light The long remembrance of another night."

H. E. Hamilton King.

"Medical Missions" need no apology or excuse. Even in the comparatively few years that have elapsed since their commencement, they have abundantly justified their existence, both from the missionary standpoint, and also as philanthropic agencies. If this be true for purely pagan lands, it applies even more accurately to work in Mohammedan countries. Medical missionary work is, without doubt, the golden key that unlocks the door of the heart of the most fanatical Moslem, be he Persian, Arab, Kurd, or Yezidee (devil wors.h.i.+pper). I write this deliberately, after eight years' experience in Persia, Palestine, and Mesopotamia. But in this book it is not meant specially to emphasise the missionary aspect of our life in these distant lands, but more to give a slight glimpse of native life as we found it, and the following, therefore, must be taken as notes from a doctor's diary, covering a period of eight years' work in Persia and Mesopotamia.

The year 1900 found us at Isphahan. We were living in Julfa, the Armenian suburb of that great city, and I had temporary charge of the C.M.S. Medical Mission. The hospital at that period was simply a native house that had been adapted, more or less, for the requirements of a dispensary and hospital. There was no lack of work, patients coming from Isphahan itself, and from all the country round about. Soon after settling down to the routine work, a little Persian boy was brought to me from an outlying village by his father. He was about twelve years of age, and his face was badly disfigured from a "hare-lip." The Persians believe that this congenital malformation is the mark left by the foot of the Evil One, so this poor boy was known in his village by the unenviable t.i.tle "little devil," and had been a good deal tormented by his playfellows. He was admitted to hospital, operated upon successfully, and after some ten days' careful treatment the dressing was finally removed, and I handed the boy a mirror that he might look for the first time upon his "new" face. As I watched his countenance while he regarded himself steadfastly in the gla.s.s, I was amply repaid for the time and trouble spent, by his look of joy, incredulity, and amazement. Tears of joy rolled down his face as he kissed my hand, and murmured brokenly, "I am no longer a little devil, I am no longer a little devil!" He could go back to his village now gladly, no longer fearing to join in the games of his comrades, and I feel sure he afterwards often posed as a hero in his little village, as, the centre of an admiring throng, he recounted the details of his visit, treatment, and cure at the Mission Hospital.

In all Mohammedan lands, doctors always find it extremely difficult to persuade their patients to submit to amputation. However hopeless a condition the injured limb may be in, many would rather die than enter Paradise maimed. Some perhaps fancy that after death, when the prophet Mohammed comes to conduct them over that fragile bridge that leads to the "realm of the blest," he would indignantly repudiate the claims of an armless or legless disciple! However that may be, the fact remains that many a poor patient dies who might, by timely amputation, have recovered and lived for many years. But curiously enough, soon after our arrival in Julfa, I admitted, within a few days of each other, two Persians suffering from diseases of the legs necessitating amputation, and both, after much persuasion, agreed to the operation being performed. Both were men, and had been admitted to different wards, but as after-events proved, neither knew of the other's presence in the hospital: both thus believed that he was the only Mohammedan doomed to pa.s.s the rest of his life bereft of one leg, with the possible risk of non-admittance hereafter to the Moslem Paradise.

The two amputations were duly performed, on different days; the amputated limbs being at once handed to the relatives for decent interment. Both patients made good recoveries, their progress being somewhat r.e.t.a.r.ded by their continual lamentation over their irreparable loss. In due course of time, crutches were provided, and the two men were encouraged to practise walking with their aid. A day or two later I was standing at the door of the operation theatre, which opened into a corridor, with which both the men's wards communicated. Suddenly the doors of each ward opened simultaneously, and on the threshold stood these two men, leaning on their crutches, their faces a perfect picture as they beheld each other. Remember that, in some curious manner, neither had heard of the presence of the other in the hospital, and both firmly believed that he was the only Mohammedan that had ever submitted to the indignity of losing a limb, and lo and behold, here was a brother in affliction! Crutches were hurled on one side, and the two men, hopping across the corridor, excitement lending them the needed strength, fell into each other's arms, rolling over and over on the floor, weeping, condoling, exclaiming, while we watched the scene, highly amused, but also feeling inclined to weep in sympathy.

The Governor of Isphahan was H.R.H. Zil-es-Sultan (Shadow of the King), elder brother of the late Shah. In former years he had been much more powerful, and practically ruled over Southern Persia, but his enemies in Teheran roused the suspicions of the Shah against him. He was summoned to the capital, and there kept a prisoner in his house, but ultimately allowed to return to Isphahan shorn of his former power.

The Zil-es-Sultan had his own private physician, but would often call in the English doctor either for himself or his household; in this way I made his acquaintance, and, like most Europeans who have come in contact with him, admired both his shrewdness and ability. He always proved himself a good friend to the English mission, and later I got to know much more intimately his eldest son, H.H. Jalal-el-Dowleh, who was the able governor of Yezd, a city some three hundred miles eastward of Isphahan.

Soon after reaching Julfa, I was sent for by the governor to examine his eyes. I found him in a garden outside the city, which he had just had constructed for a summer residence. He received me cordially, and, after the business part of the interview was over, chatted freely, telling me of all he had undergone at the hands of other physicians. A few years before, he had become alarmed about the state of his eyesight, and became possessed with the idea that he was gradually going blind. He believed himself to be suffering from a very hopeless eye disease, very prevalent in Persia, known as "black cataract" (glaucoma), and despite the a.s.surance to the contrary given by Dr. Carr (the English doctor) and others, he persisted in sending for two eye specialists, one from Paris, the other from London. Both had thoroughly examined his sight, and had confirmed Dr. Carr's a.s.surances that there was no disease, but his fears had put him to considerable expense, as both the specialists were treated right royally. Laughingly he told me how much he had dreaded the interview with the London specialist, and how the fateful day had at last come. The doctor had merely lightly placed his fingers on the eye, felt the tension, and then had smilingly a.s.sured His Royal Highness that there was no fear of glaucoma, a subsequent careful examination confirming this verdict. "And to think," pathetically added the governor, "that I had spent all those thousands of pounds for nothing!" Of course I at once suggested that to have had all his fears of blindness so happily set at rest more than compensated for any expense that he might have incurred, but he remained unconvinced.

During the year we remained in Isphahan I had many opportunities of being received by the governor. He always treated me with the same kindness, and upon our departure for Kerman, presented me with a large signed photograph of himself.

Isphahan is a great city that has pa.s.sed through many vicissitudes: at one time it was the capital of Persia. Its population to-day is probably about 150,000. As in all s.h.i.+ah (Mohammedan) lands, the priests (mullahs) possess great power. The Moslem archbishops are termed "mujtiheds." In each Persian city there are generally two mujtiheds, one official (Sheikh-es-Islam), the other elected by the people, and the latter, as a rule, possessed the greater influence.

In 1900 the popular mujtihed was the eldest of three brothers, all mullahs. His power was very great--too great for the taste of the Shah, if one may credit rumour. Only a few days after our arrival, a carriage was sent for me, from the second brother of this mujtihed, who for many weeks had been anxiously looking forward to the arrival of an English "hakim," as he was suffering from a troublesome disease which might at any time develop serious symptoms. All these Isphahan mullahs had proved themselves hostile to the presence of foreigners, and on more than one occasion they had endeavoured, by preaching against them in the mosques, to inflame the populace and cause a riot.

At the patient's house I was joined by another doctor (Dr. Aganoor), who was also the English Vice-Consul, and to whom we were indebted for many acts of kindness during our stay in Isphahan. The mullah was really his patient, and I was called in for consultation as to the advisability of operating. We were ushered into a large room with a fountain playing in the centre, and there we found the patient, supported by both his brothers, besides innumerable friends.