Modern Persia Part 6

PREPARATION FOR THE JOURNEY.

Before going on this journey many fast and pray. They must repent of every sin and sometimes one sees men praying in various ways, and it is easy to see that they are preparing for a pilgrimage. They put on a sorrowful countenance and walk about sadly,--all of which is merely for vain glory. Every day they must wash and cleanse themselves and go to the mosque. If they are at enmity with any man, they must first be reconciled before their journey will be recognized. Some days before starting some Say-yids, descendants of Mohammed who wear a blue turban and are considered most honorable and holy men, who do not work, who are not punished for any violation of law, will ride on blue horses with long spears in their hands. They will walk in the streets crying in a loud voice to all those who are to make a pilgrimage to prepare themselves and be ready on a certain day. Together with this command is uttered words of comfort and encouragement. They tell the people not to fear. G.o.d will send for the sake of Mohammed His angels and prophets, riding on blue horses, to deliver them from all robbers and thieves.

Yet many do die on this pilgrimage at the hands of desperate characters of the desert or mountains.

ALMS-GIVING.

One month before starting each man must give according to his ability for alms. They are besieged by the others to prepare food and drink for feasts. If a man is rich the demand is repeated. Before starting the pilgrim goes to the leader to inquire what is necessary for him to do and how to do it that his pilgrimage be accepted. The priest will say if the man is rich, "You found a mosque." If a man is poor a smaller amount of money is required. The very poor are commanded to fast from ten to forty days. Those who make their pilgrimage on horseback scatter money on the way for the benefit of the beggars and the poor. As the pilgrim sets out he is accompanied by friends for some distance as a mark of honor to the faithful Islam. Before the band of pilgrims the leader rides calling out in a loud voice, "Salawat."

CARRYING THE DEAD.

Their law requires that not only the living but also the dead shall go to these places. The dead are sometimes carried to the sacred cities forty years after burial. Sometimes when a stingy man dies who has not gone on a pilgrimage in his lifetime, he exacts a promise from his relatives that a certain amount of his money will be used to carry his body to a holy city. If this promise is not kept, the priest will compel his relatives and heirs not only to restore the specified sum for sacred purposes but more. When the poor man is about to die he administers an oath to his relatives that after his death his body shall at some future time be taken to Karballa. As a reward for this service, the relatives will be blessed of G.o.d and made rich. The dead are buried in a box so that at some appointed time the remains may be exhumed and transferred to a new box and strapped to the back of a horse and carried to the holy city. It matters not if the body has decayed. If the bones remain it is not too late for the pilgrimage. If the deceased has been very poor and his friends cannot take him in person, they hire strangers to do it. Thus one may see the caravans with hundreds of horses--sometimes thousands--with the boxes of dead strapped to their backs on their way to the holy places.

MOTIVE IN PILGRIMAGES FOR THE DEAD.

The object of these trips is to secure heaven for the dead. Their religion teaches that all who die in a holy city or who are buried there find a home in heaven. Some say G.o.d has a mult.i.tude of spiritual camels with riders who will come and carry the dead bodies to heaven.

If you say to them, "Flesh and bones cannot inherit the holy place of G.o.d," they will answer, "Their spirit is taken to heaven, not their body." Others will say, "The bones are not the original ones but likenesses of them." Others say, "it is an honor to the prophets who are buried in the holy city for other dead men to be buried there." At an appointed time after burial it is believed that the dead will rise and bow to the tombs of the prophets. This is the manner of their wors.h.i.+p: Those who go to Medina must arrive before a certain day because on that particular day their wors.h.i.+p is commenced. For two or three days various ceremonies are performed such as fasting, prayer, purification and was.h.i.+ng of their bodies. When these are concluded, on the fourth day they array themselves in a special robe for wors.h.i.+p.

Without any covering on their feet they walk around the mosque seven times. When they enter the mosque they bow themselves before the tomb of Mohammed. After this bowing they walk seven times around the tomb of the prophet. They then kneel down and kiss the tomb at the same time placing such money upon it as they can spare. Upon leaving the mosque a ram is killed as a sacrificial offering. On that day more than one hundred thousand sheep are killed in that small city. This together with the warm sun beating on the blood of the victims gives rise to the most fearful of all scourges, cholera. In Karballa, Medina and Mashhad wors.h.i.+p is conducted in this manner.

THE FEMALE PILGRIM.

The law requires that females also go to these holy places. Girls at every age are allowed to go, also children. Widows under fifty years are not accepted as pilgrims, first, because of their probable desire for marriage, and second because the law says no women must undertake a pilgrimage alone for thus they would expose themselves to men. So in order to go some marry for the occasion. The husband accompanies them hither and upon returning either divorces them or keeps them as wives or concubines.

THE RETURN OF THE PILGRIMS.

Those who went to Mecca from certain parts before trains began to run in the east consumed a year or more in their journey, but now it takes only six or eight months. Those going to Karballa take from three to five months, likewise those going to Mashhad. Every band of pilgrims when returning to their own city will send a messenger about ten days ahead to announce that in so many days a band of pilgrims will appear in the city. On the day of their arrival many hundred men will meet them several miles from the city. The Say-yids ride before them crying salawats. Friends and relatives kill lambs as a sacrifice before them.

This sacrifice is a holy thing and no man can touch it till its blood is shed, but when it is beheaded, it belongs to G.o.d and the strongest man takes it for his own. This being a sacred thing all are very anxious to partake of it. The weak will do all they can to keep the strong from carrying the sacrifice away. So there is always quarreling when the pilgrims return. The acquaintances of the pilgrims will come and say, "My portion be as thy portion. Blessed art thou. May your pilgrimage be accepted," and the pilgrim will answer, "G.o.d grant that you may also go to this Holy Place and receive remission of sin." Women will sometimes cut pieces from the pilgrim's garments which are supposed to be holy. At the pilgrims home many sheep are killed and a variety of fine meats are cooked. People gather there to eat and drink and they say to the host, "G.o.d bless your pilgrimage." He will answer, "May the prophet give you success and grant that you, too, may visit the Holy Place."

It is evident from the above descriptions that there is no place in Islam for peace of conscience or absolute a.s.surance of heaven. The writer has often asked of Mohammedans: "Have you any hope of heaven?"

They say, "We don't know G.o.d knows." "Yes G.o.d knows everything but what do you say of your hope?" He will reply, "I have no hope--but G.o.d is merciful."

Many of them would receive Christ if there was freedom of wors.h.i.+p.

There are even now some true Christians among the Moslems who secretly like Nicodemus. Let us pray that G.o.d will open the way of freedom for them.

CHAPTER X.

THE s.h.i.+TE 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. Ha.s.san 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, Ha.s.san, 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 a.s.sert 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 s.h.i.+te 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 Ha.s.san, Hussein and their followers who were slain. During this period every man, woman and child of the s.h.i.+te 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 wors.h.i.+pers 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. Pa.s.sing 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 b.r.e.a.s.t.s, shouting "Ha.s.san, Hussein Ha.s.san, Hussein"

and pounding upon their b.r.e.a.s.t.s with bare hands. Following them is another band surrounding a Say-yid a descendant of Ali, and all of them are shouting "Ha.s.san, Hussein" and beating their b.r.e.a.s.t.s. 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 G.o.d. Following comes another band of darwishes bearing in one hand a knotty club to which is fastened nails, bits of bra.s.s, etc. With the other hand they beat their b.r.e.a.s.t.s as they repeat the cry of the preceding band. These wors.h.i.+pers 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 s.h.i.+rt 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 G.o.d and the only G.o.d. Mohammed is the prophet of G.o.d 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: "Ha.s.san 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 b.l.o.o.d.y s.h.i.+rts 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 hea.r.s.e containing a coffin, in which lies a man representing the corpse of Ha.s.san. Beside the coffin sits a woman, the widow of Ha.s.san, dressed in sackcloth, and her head covered with mud.

Following the hea.r.s.e 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 b.r.e.a.s.t.s, 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 b.r.e.a.s.t.s 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 pa.s.s 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, Ha.s.san 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 pa.s.ses. 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 Ha.s.san 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 G.o.d.'"

On the last night many s.h.i.+te 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 G.o.d, or his duty to fellow-men. Nothing is said to strengthen his character, to make him a purer and n.o.bler 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, G.o.d-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 n.o.bler life. Christianity is as the sun s.h.i.+ning in its fulness, while Mohammedanism, in its ignorance and superst.i.tion, is as the darkness of midnight.

CHAPTER XI.

HEAVEN AND h.e.l.l.

HEAVEN.

Mohammed declared in the Koran that there are seven heavens. Above all is the heaven for prophets, martyrs, those who die in battle for religion's sake, and for angels. Chief among all in this heaven is Mohammed, mediator between G.o.d and believers. The other heavens will be inhabited by believers, the degree of piety and integrity determining to which heaven they shall go.

Heaven was pictured as an earthly paradise. There are beautiful gardens, vineyards, green pastures, fresh fountains, the river of living water, many bathing pools of gla.s.s, a palace of marble and gla.s.s, ornamented with pearls and diamonds. The trees bear fruit continuously, some in blossom, others ripe with fruit. Prominent are the palm, and grape, fruits which were favorites of Mohammed while on earth. Choice fruits grow in abundance and on low trees so that a man can stand on the ground and eat of the fruit. Each vine bears 7,000 cl.u.s.ters of grapes, and every grape contains 7,000 gallons of juice.

The pastures are eternally green, and in them grow many thousand varieties of flowers of exquisite odors. There are no animals in heaven as they are not needed. There will be no dogs, cats, swine, nor unclean birds, as eagles, hawks, and buzzards. But there are millions of brilliantly plumaged birds whose melodies continually ring through heaven. The walls and gates of heaven are as described in the 22nd chapter of Revelation.

Believers will spend eternity in the joys of luxurious life in paradise, amidst blooming gardens and beautiful virgins. To an ordinary believer will be given 72 houries or female angels. These creatures are described in the Koran as being fair, with rosy cheeks, black eyes, and in blooming youth. Such beauty the eyes of men have not seen on earth.