CHAPTER III.
ARCHITECTURE OF PERSIA.
The architecture of Persia is of considerable interest from the fact that the Persians added to their own the architecture of Assyria and Egypt, when they conquered those mighty empires. Hence the composite nature of the designs of some of her most famous buildings. A brief study of the old city of Persepolis will enable us the better to understand the nature of the architecture of this land so rich in magnificent ruins. (The author wishes to give credit to McClintock and Strong's Encyclopedia, for a large part of the following pages. He has extracted many quotations from this work.) This city called "The Glory of the East," the ancient capital of Persia, is situated in the province of Faris, on the river Araxes. Darius, Hastaspes, Xerxes, Artaxerxes and others tried to make it one of the grandest cities in all the world. Unfortunately it was destroyed by Alexander the Great, and now contains only some ruins of the royal palaces. First is the Chehly Minor (forty pillars,) also called Tokhtie-Jamshid, or throne of Jamshid. Some suppose that Jamshid was the founder of the city. Next in order is Nakhshie-Rustum, to the northwest. Near each of these palaces are the mounds of the tombs. The east building is the Harem of Jamshid, situated on a vast terrace of Cyclopean masonry, at the foot of a lofty mountain range. By far the most important is the first group, situated at the foot of a lofty mountain range. The extent of this terrace is about 1500 feet from north to south and 800 feet from east to west, and was once surrounded by triple walls 16, 32 and 60 feet in height respectively. The internal area is further divided into three terraces, the lowest one to the south; the central being about 800 feet square and rising 45 feet above the plain; and the third, the northern, about 550 feet long and 35 feet high. On the northern is the "Propyleum of Xerxes," but most distinguished here is the "Great Hall" of Xerxes, called Chehly Minor by way of eminence. The palace of Xerxes and that of Darius towering one above the other in successive elevation are also on this terrace. The stones used for this building are of dark gray marble, cut into gigantic square blocks, and in many cases exquisitely polished. The ascent from the plain to the great platform is made by two flights, the steps being nearly 22 feet wide, 3½ inches high and 15 inches in tread so that travelers have been able to ascend on horseback. The Propyleum of Xerxes is composed of two masses of stone work which probably formed an entrance for foot passengers. The steps are paved with gigantic slabs of polished marble. The portal is still standing and bears figures of animals 15 feet high. The building itself is conjectured to have been a hall 82 feet square, closely resembling the Assyrian halls of Nineveh. It bears the following inscription: "The great God Ahroomazda, He it is who has given this world and who has given life to mankind, who has made Xerxes both king and lawgiver of the people. I am Xerxes the King and Great King, the King of Kings, the King of the many peopled countries, the supporter of the great world, the son of King Darius, the Achoemenian."
"Says Xerxes the King, by the grace of Ahroomazda I have made this gate of entrance. There is many another nobler work besides this,—Persepolis which I have made and which my father has executed."
An expanse of 162 feet divides this platform from the center one which bears many of those columns of the Hall of Xerxes, from which the ruins have taken their names. The stairs leading up to the Chehly Minor are still magnificent according to the statement of Prof. Jooseph whose residence was near this historic palace. The walls are superbly decorated with sculptures, representing colossal warriors with spears, gigantic bulls, combats with wild beasts, processions, and the like, while broken capitals, shafts, pillars and countless fragments of buildings with cuneiform inscriptions cover the whole extent of the platform, 350 feet from north to south and 380 feet from east to west. The great Hall of Xerxes, perhaps the largest and most magnificent structure the world has ever seen, is computed to have been a rectangle of about 300 to 350 feet and to have consequently covered two and a half acres. The pillars were arranged in four divisions consisting of a central group six deep every way and an advanced body of twelve in two ranks, the number flanking the center. Fifteen columns are all that now remain of the number. Their form is very beautiful. Their height is 60 feet, the circumference of the shaft 16 feet, the length from the capital to the turrets 45 feet. Next along the west front stood the palace of Darius and to the south the palace of Xerxes measuring about 86 feet square, similarly decorated with lions, birds, heroes, kings and warriors.
Of course the present architecture of Persia is not equal to the old for the evident reason that the country is not so rich as it was. However the work in some cities is equivalent to ancient buildings. In modern times some splendid palaces have been erected of brick, either of raw or hardened by fire. These tower to a considerable height. The custom of Persia is to beautify without rather than within, so the exterior is painted with different colors. Blue, red and green are favorites. The walls are adorned with the pictures of flowers, birds, lions and many verses of Al-Kuran. Favorite poems also appear. Inside it is more plain, whitened by chalks. But the roof is wonderfully decorated with delicate chalk work. Here are sculptured designs of ladies holding bouquets of flowers, playing with doves on their shoulders and surrounded by beautiful objects. Usually in the center is a large mirror. This is all hand work. A single mason may work a month in completing the roof decorations of one room. All buildings are square. Village architecture is very poor. Buildings are one story in height, especially of Mohammedans. Most all are built of unburnt bricks. A Mohammedan peasant does not know the joy and pleasure of living. Though he has plenty of money, he is content to live in a small cottage, spending little.
Christians, on the other hand, are the direct reverse and are learning to enjoy having things nice.
CHAPTER IV.
THE LANGUAGE AND POETRY OF PERSIA.
The ancient languages of Persia are three (1) The Zend or East Iranian, or Bactorian language. But this became obsolete during the third century before Christ. This was called the Zoroastrian languages, because the name Zend is that of their sacred book. (2) The ancient Persian language, the chief remnants of which are found in the cuneiform inscriptions of the time of Archemides, discovered in the ruins of Persepolis on the rocks of Behiston. The inscriptions contain the names of gods, men and of Daniel the prophet. (3) The third language was Pehlawee spoken by the West Iranians, Medians and Persians, during the period of the Sassanidæ—3rd to 7th century, A.D.
At last a new form of commentaries to the sacred writings came into existence, in which clearer and more distinct characters were used. Almost all old words of the Zend were replaced. This new form is called Pazend. In later times historians and the Arabs have called it Parsee. It was in use from 700 to 1100 A.D. At 1100 the old Persian language was revived. This is called Jamie or Nizamie.
A purer dialect came into use as the direct result of the writings of the poet Hafiz 1100 A.D. and has continued down to the present day. This is spoken especially in Shiraz, a city of great note in the history of Persia, and the capital of the state of Faris, which gives Persia its name.
Unfortunately after the Mohammedan conquest Persia fell under their reign. Arabs tried to infuse Arabic into the Persian language. The Koran was the only Holy Bible to them they believed that its teachings should be accepted by all Parsees. All writers in the country now, as a matter of course, became Mohammedans. With the fanaticism, characteristic of a conquering religion, with the ruthlessness which Islam has always shown, all the representatives of the old Persian literature and science were grievously persecuted by Omar's general, Sayid Ibn Abou Wakkas. All priests and writers were compelled to accept the new order of things: "Allah the only God, and Mohammed His prophet." So the pure language of the Parsees was infused with Arabic words to such an extent that one-third of the words of the language are Arabic.
POETICAL LITERATURE.
Under the dynasty of Samanides, a writer comes into view, one Nasr, living about 952 A.D. under the third ruler of the dynasty. Also Abul Hasson Rudige, the blind, lived under the same ruler. This man wrote 1,300,000 rhymes. About 1000 A.D. Kabbas wrote, being a contemporary of Mahmud who surrounded himself with four hundred court poets. Ansarie, another writer, wrote 300,000 rhymes in honor of the king.
The reign of Atabek dynasty was the brilliant age of Persian poetry. Anhaduddin Anawaree was one of the greatest writers of that period. The best mystic poet was Sunayi, author of 30,000 distichs. Nizami about the twelfth century, was the founder of the Romantic Epoch. The greater part of his Jami or collection of five romantic poems, are about Khosraw and Shirin, a king and his betrothed; Magenoon and Leila, a lover and his beloved.
Kizilarsalon, the king offered for each one of his poems not less than fourteen estates. His tomb now at Gendsheh is visited by hundreds of pious pilgrims.
In the eastern part of Persia the theosophical mysticism was preeminently cultivated, especially in Azerbijon state. A great number of these mystics are in Oroomiah, my city. They speak in allegorical form in glowing songs of wine and love.
Again in this province we find Sunayee in the thirteenth century and Fariduddin Attar, born 1216. A still greater man in this peculiar field was Djalal Eddin Romi born at Balkh and who died 1266. He was the founder of a still existing and most popular order of darwishes. His poems on contemplative life have made him the oracle of oriental mysticism up to this day.
I will give one of his rhymes which will show the spirit of his mysticism: "Gar Kasi wasf ou Zman Posad, bidil oz binishon chiguyan baz, ashikon kushtagon mashookand, bar nayayad Z kooshtagon awaz." The thirteenth century was one of the most brilliant in the annals of Persian poetry. The greatest seer of the era was Sheikh Musli Eddin Sahdie of Shiraz who died in the year 1291. He stands unrivaled as Persia's foremost didactic poet. His Boston and Guliston—"the fruit of the garden and roses,"—are universally known and loved in Europe.
At the beginning of the fourteenth century we made several meritorious imitations of Sahdi in didactic poetry. But far above all these as above all other Persian lyrical and erratic poets shines Hafiz. The "Sugar Lip" is a book in which he sang of wine and love, nightingale and flowers, bee and roses. Below is given a quotation from one of his poems about the nightingale and the miller: "Ai morgh saher ashk zparwana beyamoz, Kan sukhtara jan shud wawaz nayamab" translation: "O thou the bird of morning, you must learn love from the miller. It burned itself in the fire but did not make any noise." Haji Mollah Kozim translated this rhyme as follows: "The morning bird is the nightingale—little smaller than the sparrow, but it has a very loud voice as clear as a golden bell." All poets in Persia agree that it is a better singer than any other bird in Asia. Besides his singing he is the bird that has more love for his mate than any other bird in the world. They generally sing in the morning and the evening time. When the female is on her nest the male sits in the same tree, or very near, and sings for his mate. At times the male sits on the nest and his mate perched near by sings for him in a wonderfully sweet voice. The nightingale is a general favorite, and many popular songs have been written about this bird, and are sung by nearly every young man and young lady, boy and girl in Persia.
This author says of the miller that it loves light more than any other insect. From its love of light it throws itself into the fire, as everyone has seen in America of a summer evening about an electric lamp. Sahdi takes this example for himself to illustrate his love to God. He says the love of the miller is more than the love of the nightingale because the nightingale shows its love by singing and making noise; but the miller, though it has a living body, makes no noise when it is burning in the fire. "So," says he, "ought to be my love to God."
The city of Shiraz from the beginning until this day has been the seat of religion and especially of poetry because these two eminent poets, Sahdi and Hafiz, were born, lived, wrote and died here. Their tombs are visited annually by thousands of pilgrims. They are dead but their influence still lives and it has much effect on Persia and especially on the inhabitants of the city of Shiraz. Many students are enrolled at the great cathedral mosque in the city, where some of the ablest professors of the country are instructors. Professor Yooseph, a graduate of this institution, told me that the air and the very dust of that city has in it the spirit of poetry. Even the small boys who sell grapes, apples, etc. in the streets sing some very charming poems about their fruits, though they themselves may never have learned to read.
THE SWEETNESS OF PERSIAN LANGUAGE FOR POETRY.
The Persians have one poem about the sweetness of their language for poetry, as follows:
"The original language was the language of Arabs. The Turkish language is hard. But the Persian language is honey comb." In comparison with the other Asiatic languages many scholars think it is indeed honey-comb and the sweetest of Asiatic languages, if not also of European languages, for the expression of poetry.
PART II. RELIGION.
CHAPTER I.
PARSEE RELIGION.
This was the prevailing religion of Persia in ancient times. Zerdush was either the founder or a reformer of that religion. The general belief is that he was the founder, since the religion and its followers are called by his name. Some suppose that this religion, the religion of Hindoo, were originally the same and that they were divided by some political affair between the Iranians and the Aryans. The Hindoo branch took the name Brahminian. The doctrines changed somewhat after the separation, but the fundamental principles remained the same.
Different dates are given for the beginning of the Zerdush religion. Some authorities date its beginning at 1200 B.C. while others place it at 500 B.C. The latter is generally agreed upon. There are two prevailing ideas about his place of birth, both Babylonia and Oroomiah, Persia being claimed as his native city. There are many good reasons for believing that Oroomiah was his birthplace. First, the original worshipers were Persians, and the religion was started in Persia. Second, all Oriental scholars and writers supposed that this was his native city. Third, in the district immediately surrounding Oroomiah the writer has seen more than thirty immense hills of ashes, the remaining monuments of the fire-worshippers of this religion. Fire was their god and a continuous flame was kept burning through the centuries. Some of these mountains of ashes are so huge in size that it would take a man an entire day to walk around it, and as high as the Masonic Temple of Chicago, a twenty story office building. Some of these hills are named as following: De-ga-la, Sheikh-Ta-pa, Gog-ta-pa, etc. Among these hills we find the "Tower of Silence", a large structure built of stone and containing the remains of kings and other notable men of ancient times.
BIBLE AND DOCTRINES.
The bible of the Parsees is called Avesta, which means the revelation. The language is Zend from which the Persian language is derived. The founder of this religion taught as pure monotheism as was taught by Mohammed. Zerdush taught the existence of but one deity, who was called Maz-daw or as it is pronounced now in Persia, Hurmizd. To this god was attributed the creation of all good fortune, government, long life, honor, health, beauty, truth, joy and happiness. But later this doctrine of monotheism became dualism,i.e., the supposition of two primal causes of the real and intellectual world, the Vahu Mano; the good mind or reality and Akem Mano or the naught mind or naught reality. Ah-ra-man, the god of darkness has created devils, he causes evil thoughts, evil deeds, wars, misfortune, sorrow, death, and hell. Zerdush taught there are two lives, one mental and the other physical. He believed in the immortality of the soul; that there are two abodes for the departed, heaven, the house of angels and hell the dwelling-place of the devil and his angels. Between the two there is a bridge of judgment over which only the followers of Zerdush will be able to cross safely. Before the general resurrection the Sosiosh, the son of Zerdush, will be spiritually begotten. He will come as a messenger from Ahuramazdoo and will foretell the time of the resurrection and judgment. The world at that time will be utterly steeped in wretchedness and darkness and sin; will then be renewed, death, the arch fiend of creation, will be slain and life will be everlastingly holy; and righteousness will dwell in the renewed world. This Zoroastrian creed flourished until the time of Alexander the Great throughout ancient Ironiona including Cabuliston, Bakhria, Media and Persia, and then declined. But again under Ardashir, who has been called Bobegon, and who claimed to be the descendant of Zerdush, the religion of his ancestors was renewed, and the lost parts of the holy book, Avesta, were found and put together. He chose a magician the ablest of 40,000 magician priests, to translate the book into vernacular language, thus renewing the religion. Unfortunately the Avesta was utterly destroyed in A.D. 640 by the followers of Mohammed.
Now we have in Persia only 15,000 Zoroastrians. The Mohammedans called them gabrees,i.e., ungodly. Most of them live in Kerman Yezd on the soil of their motherland. The men are good citizens, humble, honest, and generous, especially to their own brethren, and are industrious, intelligent, handsome, clean in appearance and faithful to their religion. The women are most beautiful, delicate in frame, small hands, small nose, clear complexion, with pink cheeks, black eyes and eyebrows. They do not cover their faces when in public, except to Mohammedans, whom they consider wicked men. The women are good faithful housewives and honest to their husbands.
THEIR RITUALS.
A Parsee child must be born on the ground floor of the house of its parents as a sign of humility and that the child may begin its life with good thoughts, words and actions, and as a sign of loyalty to its parents. The mother cannot go out for forty days. After that she washes herself with holy water which has been sanctified by the priest.
A Parsee rises early, washes his hands and face, and recites his prayers toward the sun. He rejects pork, ham and camel flesh and will not eat anything cooked by one outside of the Parsee religion. Marriages can be contracted only with persons of their own creed. Polygamy is forbidden except after nine years of sterility, then a man is allowed to marry another woman. Divorces are entirely forbidden. The crimes of fornication and adultery are very severely punished. They worship the clean creations of the great Hurmizda such as the sun, moon, fire, etc. Aha-ramazda is the origin of light, the sun and fire having come from him, he having first been created by Hurmizda. In the case of a hopelessly sick person the priest will recite some text of the holy bible Avesta, as a consolation to the dying person. After death the body is taken to the ground floor, the place of its birth, to be washed and anointed with perfumes, dressed in white and put upon an iron grating. A dog is brought in to take a last look, and he drives away all evil spirits. The friends and relatives go before the door, bow down and raise their hands to their heads after touching the floor, as an indication of their last respect to the departed soul. The body upon the bier is covered. Two men will bring it out and give it to four pall-bearers dressed in white, who, followed by a great procession take it to the "Tower of Silence." The last prayer will be recited in the holy temple, a building in which the holy fire burns continually through the ages. The body is then taken from the "Tower of Silence" and, placed on an iron bier, is exposed to the fowls of the air and the dew of heaven and to the sun until the flesh has disappeared, and the bleached bones fall through into a pit beneath, and are afterwards buried in a cave.
They believe the holy fire is brought down from heaven. Only priests can approach it and they must wear a half-mask over the face lest their breath should defile it, and never touch it with hands, but by instruments. Tobacco smoking is prohibited as the smoker would defile the holy fire. They say there are five kinds of fire and great respect is shown to them. I remember having had a conversation with a Parsee in which he said: "Fire purifies all things, is stronger than all things, is cleaner than all other things, more beautiful than all things; therefore, fire isgod. Your own Bible says: 'I am a consuming fire.'"
The Parsees have five kinds of sacrifices. These are the slaughtering of animals for the public and poor men; prayer, the Doruns sacrament with its consecrated bread and wine in honor of the founder of the law, Heromah (or Sama) and Dahman. This sacrament resembles our Lord's Supper. It is eaten publicly as a feast of joy. Fourth, the sacrifice of expiation which is offered by all men and is killed in their temples. Lastly the sacrifice for the souls of the dead. The removal of moral and physical impurities is effected by holy water and earth and by prayer. Prayer and holy words from the Avesta are recited several times every day. Fasting and celibacy are hateful to the divinity. The ethical code may be summed up in three words—purity of thought, of words and of deeds. This, they claim, will become the universal religion of the world.
A Parsee believes the soul of a dead man is for three days walking near the tomb where the dead body is laid. The fourth day the gates of heaven will be opened and he will approach the bridge of Chin-vat. Here the good and evil deeds of his life will be weighed in the balances of justice. If the good deeds of his life outweigh the bad, he will pass over the bridge into heaven. If the bad are heavier than the good the candidate falls beneath the bridge into hell. In both heaven and hell there are three states. In heaven, good words, thoughts, deeds and words. In hell, bad words, thoughts and deeds.
CHAPTER II.
MOHAMMEDANISM.
Mohammed means "Praised One." One of the Mohammedan divines once spoke in the presence of the writer of the similarity in the Arabic language of "Ahamad" and the "Holy Spirit" and he claimed to believe that Ahamad or Mohammed was the Holy Spirit which Jesus promised to send into the world. When told in reply that Jesus promised to send the Comforter into the world immediately after His departure, and that Mohammed did not live until 570 years after Christ, the priest had no more to say.
This great prophet of the desert who converted the wild Arabs was born about A.D. 570 at Mecca. He was the only child of Abdulla and his mother Halima, both from the noble family of Koreish who claimed that they were the descendants of Ismael and that their family was hereditary guardians of the sacred Kaaba mosque in which was kept the holy black stone worshipped by all Arabs.
The Moslems have many legends and traditions regarding the birth of Mohammed. The sun moved from its place and gave a more brilliant light, with the seven colors of the rainbow; the angels bowed themselves to him and sung a new song in heaven; all the trees were shaken as by a strong wind. He was born circumcised and with his navel cut. A seal of prophecy was written on his back in letters of light. Immediately prostrating himself on the ground he raised his hands and prayed. Three persons as brilliant as the sun, one holding a silver goblet, another an emerald tray and the third a silken towel appeared in company with the angel Gabriel, the latter holding in his hand a knife. Gabriel cut open the child's belly, the first angel poured cleansing water over the child to wash away all sin, the second held the emerald tray beneath him and the third dried him with the silken towel, and then all saluted him and called him the "prince and savior of mankind." His father died at the age of twenty-five years, before his son was born. He left his widow five camels, a few goats and a slave girl, her name being Amina. At the age of six years Mohammed had a fit of epilepsy. He frequently fell down and foamed at the mouth, and snored like a camel. About this time his mother died and he was reared by his grandfather Abdul-mota-Kalib and his uncle Abu-ta-lif and nursed by his faithful slave Amina. For a time he herded goats, a disreputable occupation among Arabs. But he afterwards glorified in it, pointing to the example of Moses and David and saying that God never called a prophet who had not before been a shepherd. In appearance he was of medium size, slender but broad-shouldered and of strong muscles, black eyes and hair, white teeth, oval shaped face (which is now much praised among Mohammedans), a long nose, patriarchal beard and a commanding look. His step was quick and firm. He wore common garments of white cotton stuff, and mended his own clothing and did everything possible for himself and aided his wives in household affairs. He had fourteen wives besides concubines. He possessed a vivid imagination and a genius for poetry and religious doctrines, but was not learned and perhaps could not read nor write.
He became servant for a very wealthy widow named Khadijah, and made several caravan journeys for her to Syria and Palestine with great success. Afterwards he won the heart of the widow and married her against the will of her father. He was twenty-five years of age and the widow was forty-five years old. Marriage proved happy and was fruitful with four daughters and two sons, but all died except one little daughter Fa-ti-ma. Mohammed adopted Ali, his nephew, and married his daughter Fa-ti-ma to him. She became the mother of all the prophet's descendants. Mohammed loved his first wife Kha-di-jah, was faithful to her, and after her death always cherished her memory, as she was the first person to believe in his doctrines.
On his journeys to Palestine and Syria he became acquainted with Jews and Christians and got an imperfect knowledge of their religion and traditions. At that time the Jews and Christians had scattered the ideas of monotheism among the Arabs. Some of the Arabs were tired of worshiping false idols and embraced the faith in one God. One of these men was Mohammed. He became zealous to establish a religion throughout Arabia, to teach and compel men to worship only one God and to recognize himself as His only prophet. He spent many days and nights in the caves of Mount Hira near Mecca in meditation and prayer. His zealous efforts to establish his faith brought a return of the violent convulsion and epileptic fits of earlier days, and his enemies said he was possessed with demons. He started preaching to the ignorant classes of Arabs teaching them that there was only one living God who created heaven and earth and all mankind. In A.D. 610, his fortieth year he claimed to have received a call from the angel Gabriel while in a trance in Mount Hira, directing him to say: "In the name of God." Many times after this first meeting he communicated with Gabriel in these caves and saw many visions. Once when almost discouraged he waited for further enlightenment in visions to qualify him for the duties of his office as prophet—if not to commit suicide—when suddenly Gabriel, at the end of the horizon appeared, saying: "I am Gabriel and thou art Mohammed the prophet of God, fear not." After this assurance he commenced his career as a prophet and founder of a new religion. His doctrines were gathered from three religions, the Jewish, Christian and Arabic. He taught that there is only one Allah—Almighty God, ever-present and working will. Henceforth the revelations came from time to time, sometimes like the sound of a bell conversing with him; at other times Gabriel came down and spoke to him. For the first three years he worked among his family. Kadijah was his first believer. His father-in-law, Abi-Baker, Omar, a young energetic man, his daughter Fatima, his son-in-law Ali and other faithful followers to the number of forty, were the first disciples of this new religion, and were very influential in spreading the same. Then he publicly announced that he had a command from God, and had been given the divine office as prophet and lawgiver. As his notoriety spread, pilgrims flocked to Mecca and he preached to them attacking the idolatry of Mecca. When his enemies demanded a miracle from him, he responded by producing the Koran leaf by leaf as occasion demanded. He provoked persecution; and civil war followed. In A.D. 622 he was forced to flee for his life from Mecca to Medina, a distance of 250 miles. This flight is called Higira, meaning the flight, (July 15, 622) from which the era of Islam begins.
In Medina he was generally accepted as a prophet of God. His method was at first toleration. He said: "Let there be no compulsion in religion," but afterwards said: "All infidels must accept one God and Mohammed his prophet. If men refuse, kill them, plunder their property and their wives and daughters are for you." The wild Arabs were kindled by this command. His followers were all robbers except some of the leaders. In 624 with an army of 305, all citizens of Medina, he gained a victory over his strong enemy, Koreish, whose army was double the size of Mohammed's. By other engagements he rapidly conquered Jews and Christians. After one battle 600 Jews were massacred at his order and their wives and daughters were made slaves. In 627 he triumphantly entered Mecca and in 630 he demolished 360 idols; then Koreish, a leading tribe, shouted "There is but one God and Mohammed is His prophet." Ten years after Higira, with 40,000 Moslems he made his last journey to Mecca, and subdued all Arabia. Upon returning to Medina, he died in his home and in the arms of Ayesha his favorite wife, June 8th, 632, at the age of sixty-three years.
When on his death-bed and suffering extreme pain and anguish his friends expressed surprise that a great prophet should suffer so. He called their attention to the fact that one prophet of olden times was eaten by worms, while another was so poor as to have only a rag to cover his shame, and stated that a prophet is not rewarded here but hereafter. His last words were a prayer for the destruction of all Jews and Christians because they were so hard to convert. He prayed, "O Lord let not my tomb be an object of worship. Let there remain only one faith, that of Islam, in all Arabia. Gabriel come near me, Lord pardon me, grant me joy, accept me into thy companionship on high, etc."
Mohammed did not claim the power of performing miracles but since his death some of his followers have attributed miracles to him such as, when walking the streets, trees and stones would salute him; he caused a flood of water to spring up from dry ground; he rode on his horse Borak through air from Medina to Mecca, Jerusalem to paradise and to the heavenly mansions and again came back to Mecca. The only miracle Mohammed himself claimed was the revelation of Koran.
HIS CHARACTER.
Some people have the impression that Mohammed was a man of good character and great simplicity. Possibly this was true of him in the earlier part of his life, but he degenerated as Solomon, but unlike the wise preacher of "vanity" he never repented. Mohammed was a slave of sensual passion. The doctrine of polygamy which he taught was the result of his own sensuality. Ayesha his favorite wife said: "The prophet loves three things, women, perfumes and food." He, at the age of fifty-three years, married this woman when she was at the age of nine years. Again he claimed to have a special revelation from heaven to marry Zey-nab the wife of his adopted son. To gratify this wish, it was necessary for Zeyd, his faithful son, to get a divorce from Zey-nab.
THE CONQUEST OF ISLAM.
"The secret of success for Islam is in the sword," said Mohammed. His faith teaches that one drop of blood shed for Allah, or God, avails more than all prayer, fastings and sacrifices. One night spent in the holy armies of Islam will be rewarded by Allah more than human reason can think. Everyone that falls in battle is received in heaven as a martyr and rewarded for his devotion to the faith. After Mohammed's death, his successor became aggressive as his forces grew stronger. His command to his armies was: "Before you is paradise, behind you is hell." Inspired by this belief, the wild and superstitious Arabs rushed forward and subdued Syria, Palestine and Egypt. The churches in the large cities of these lands were converted into mosques for the worship of Mohammed. In 668 and 717 they besieged Constantinople and in 707 subdued the northern provinces of Africa. In 711 they established a Califat in Spain at Cordova. The Arabs crossed the Pyrenees and made the threat that they would soon stable their horses in St. Paul's cathedral at Rome. But they were defeated by Charles Martel in 732. Ferdinand drove them out of Spain into Africa. In the East the Moslems had, in the ninth century subdued Persia, Afghan, Bloogiston, a large part of India, also a large part of Brahmanism and Buddhism. The Turks were conquered in the eleventh century; the Mongols in the thirteenth century. Constantinople fell into the hands of the unspeakable Turks in 1453. The magnificent church of St. Sophia in which Chrysostom preached the gospel with a fiery tongue and many church fathers chanted in it the true Word of God was converted into a mosque. To-day the Koran is read there in instead of the gospel. The Sultan occupies the throne of Constantine and calls himself the "shadow of Almighty," boasts in his fanatical religion, and scorns Christian powers. On the other hand the Christian powers look at him with the cold spirit of Christianity but I believe the time will come and is near when the Gospel will be preached again in the church of St. Sophia instead of the Koran.
CHAPTER III.
THE MOHAMMEDAN RELIGION.
The Koran is the Mohammedan's holy bible, creed, and code of laws. The holy Koran was delivered to Mohammed neither in graven tablets of stone, nor by cloven tongues of fire, but it was engraven on Mohammed's heart and was communicated by his tongue to the Arabs. His heart was the Sinai where he received his revelation and his tablets of stone were the hearts of believers. The Koran contains 114 chapters and 6225 verses. Each chapter begins with formula, "In the name of God the merciful and the compassionate." The chapter is named from the chief subject treated therein; as "praise," "the light," "the spider," "the woman," etc. Mohammed received all of his revelation at once but when occasion required he dictated new chapters to Zeid. Another notion is that the Koran was delivered orally and was scattered until after the prophet's death when it was collected by Ayesha, his youngest wife, and Zeid. All of it was written in the best classical poetry. It is sweet in the Arabic language but it looses its beauty when translated into other languages.
Mohammed did not invent a new religion but collected most of his doctrines from the Jewish, heathen and Christian religions and Christian tradition. Mohammed was greatly indebted to a Nestorian monk named Sargius Be-hi-ra, a man of rare ability, whom the prophet kept in his home for several years and learned all he knew about Christian doctrines and traditions. Many of the wise counsels, stories, teachings of our duties to God and brethren in the faith, that are related in the Old and New Testament are reproduced in the Koran, but the language is changed and the order of their occurrences is reversed. The Koran contains mistakes such as making the Virgin Mary the mother of our Lord the same person as Mary the sister of Moses and Aaron. But without question the Koran is one of the greatest books of the world in the number of adherents it has. It is a code of civil and religious law; 200,000,000 Mohammedans scattered all over the world to-day are following the teaching of the Koran. The book contains much that is good and wise but one of its most dangerous defects is the prominence and approval given to polygamy and sensualism.
CHAPTER IV.
THE CREED OF ISLAM.
Monotheism is the corner-stone of Islam. Their creed consists of six articles. God, predestination, the angels good and bad, the books and the traditions of the 124,000 prophets, the resurrection and judgment, eternal reward and punishment. The formula continually repeated by the Mohammedans is this: "There is no god but God and Mohammed is His prophet." Allah or God has infinite power and wisdom and is holy, omnipotent, omnipresent, creator of the universe, upholder of all. He is an arbitrary ruler but deals justly with men. He is an object of fear and reverence, rather than of love and gratitude. The Mohammedan does not look upon God as the Father. He says God is the almighty creator and men ought to fear and tremble before Him as slaves. The writer was reasoning with a Mohammedan one day and spoke of God as "our heavenly Father." He said "you blaspheme. Don't call God a father." This could not be as he never had a wife. Allah has foreordained all things, good and evil. An unconditional resignation to Him is true wisdom. He is known because He has revealed Himself through chosen messengers, angelic and human, such as Adam, Noah, Abraham, Moses, and Jesus, our great and chief prophets, but Mohammed is the last and the greatest above all.
CHAPTER V.
THE PRIESTHOOD.
The Muj-ta-hid is the highest order of the priesthood but this order is divided into four degrees. The members of the highest degree reside at Karbala, the sacred city. The chief of this degree is called Naib-el-emam and in the belief of Shiite Moslems he is the representative of Mohammed. His position is the same as that of the pope in the Roman Catholic Church; and he is believed to be infallible. His authority extends over the entire clergy and in some respects over government. He resides in the most holy mosque which was built on the tombs of Hassan and Hussein, children of Ali, who were Martyrs in the war between the Shi-ites and Sun-neh Moslems. He has power to declare holy war. Vast sums of money are contributed into his keeping every year which he spends in defraying the expenses of thousands of pilgrims who flock to this shrine, and also for students who study in that mosque. He leads a simple life but it was stated by one of the pilgrims that he makes considerable money for his children. When this great chief dies there is a day of lamentation throughout Persia and lords and counts feed thousands of poor men and divide money among them. All business is suspended for the day.
The late Shah, it is said, sent three different messengers to this high Church official before he could get an interview, the churchman pleading humility and unworthiness to receive the king but before the latter departed after the interview he was charged to be a good and faithful ruler.
The second degree in the Muj-ta-hid is called Arch-Muj-tahid. It is composed of four priests who reside in the four places known as Era-wa-nee Shirazee, Khorasonee and Isphahonee, and one of these officials succeeds Na-ib-el emam at the death of the latter.
The third degree is the common Muj-ta-hid who are numerous. In my city Oroomiah of 30,000 inhabitants there are ten or more priests of this degree. Sometimes they are called Eulama meaning divines.
THE METHOD OF THEIR LIVING.
They are executors of civil and religious law; no man can be a judge or lawyer unless he is a Muj-ta-hid. These priests judge such cases as the division of property for which he charges a fee. Where the interested parties are rich they are frequently required to appear before the priest several times before a decision is given that he may charge them a larger fee. As a general rule the man who pays these priest-magistrates the most money will win the case, even if it is necessary to pervert the law. Many a well-to-do man has been brought to poverty by the extortions of these Muj-ta-hid. Government cannot resist them. When lords or counts or rich people marry they charge large sums of money for performing the ceremony. Large fees are also made for writing legal documents in the transference of land or other valuable property. The common people consider it a privilege to make presents to the Muj-ta-hid. These men are usually very rich, and own one or more beautiful palaces and have from two to four wives. Every young widow who has beauty and riches is sought in marriage by some of the priests.
The fourth degree is called Mollah, and their office is the same as the Protestant elder. The Mohammedans have no preaching services such as we have except on holidays, when certain ceremonies are carried out. The Mol-lah visit the sick, call on families, teach them prayers and traditions and conduct funerals. Some of them teach children who come to them each day for instruction. Their meals are provided by the students who bring them some food, usually very choice each morning. One dime a month is generally the tuition fee. In the fall his parishioners who are able give him a collection of provisions for the winter such as grapes, apples, wheat, fuel, etc. He is highly respected in the community and is always invited out to a feast in some private home on holidays. He writes documents for the people for which he gets from two to ten cents, but the fee is often two or three eggs or a basket of fruit. This is the poor Mollah's only income. Some of them have no parish and do secular work for a living, others recite Koran on the tomb of a lord for which they are paid by the relatives of the deceased. I have seen one Mollah reciting Koran for fifteen years at the tomb of a noted army officer.
There are a class of priests, more learned and devout, who work as the revivalists of their religion. On holidays, which are quite frequent, the mosques are crowded with worshipers, when one of these priests mounts an elevated pulpit with great ostentation and in an impressive voice begins to read or repeat Koran. He will chant traditions of the prophets and martyrs and relate pathetic stories of the noble sacrifices of departed heroes of the faith. His charming tones and utterances have much effect on his audience and men and women weep and beat their breasts.
THE GARMENTS OF MUJ-TA-HID.
The Muj-ta-hid wears underclothes of white linen, his long coat is made of woolen cloth. His outer cloak is a robe that hangs to the feet. This robe is quite expensive, being made of the fur of animals, and is dyed yellow. They believe it a duty to wear a robe of skin as a sign of meekness. The robes cost from $50 to $500. He wears a girdle of white linen in many folds. His turban is large and white. The light, heelless shoes cover only half of his feet. When he goes out he has a fine staff in his hand, the handle being of gold or silver. From ten to twenty servants accompany him, some stepping before, others after him. Men of all class rise and salute him by bowing with their hands across their breast. Many men kiss the shoes of the high Muj-ta-hids.
THE PLACE OF SAY-YIDS IN MOHAMMEDANISM.
Mohammedanism is divided into two great sects:—viz. Shiites and Sunnites. Both hold Mohammed to be the Prophet and Savior of mankind and Koran to be the holy bible, written by the finger of God and given to Mohammed through the mediation of Gabriel. But they differ in their belief as to who are the true successors of Mohammed. Shiites claim that Ali the son-in-law and nephew of Mohammed was Caliph, while Sunnites contend that four disciples of Mohammed were his true successors. This difference led to war and bloodshed and gave rise to a permanent division in Mohammedanism.
Persia generally belongs to the Shiites tribe. They receive Ali as the Caliph after Mohammed. The descendants of Ali are therefore held in high esteem and rank in Persia. They are called Say-yids, which means prophets and masters and they have privileges that do not belong to common men. They are very zealous to perpetuate their own sect. From the time of Ali they have kept a careful record of their genealogy. This book of testimony called Sajjara, is given from father to son and serves as a credential to the Say-yidical tribe. Each family must have in its possession a credential at least two hundred years old. When these are worn by age and use their leaders may draft copies and duly certify them.
The Say-yid's dress distinguishes him from other men. He wears a green turban and girdle, so that he is really known whether alone or in a throng. If a common man should presume to wear these articles of dress he would be severely punished. The Say-yid's turban is to them more precious than a kingly crown. It is the sign of their glory. The girdle is a symbol of strength. Their rank is higher than all other degrees among men and their high priest is more honored than a prince. So Say-yid ruleth over other men. He demands and receives their honors. In the assemblies of lords and influential men, the Say-yid occupies the chief seats, and are always served first. Oaths of gravity are sworn by their heads. All men fear them, believing that their curse will surely be brought to pass. They are never smitten or reviled. If a Christian should lift his hand against them that hand must be severed from his body. They are exempt from legal punishment. Governors cannot impose on them fines or imprisonments. If a Say-yid should kill a common man it would be impossible to punish him with death for his murder. The governor cannot punish him for it would be a sin against God; it is believed that God created all men for the sake of Mohammed and his descendants. A Say-yid's punishment must come through the leader of that order.
Many vows are made to them. Parents when their daughters are sick, vow to marry them to a Say-yid, believing that God will cure her for the sake of the Say-yid. They generally ride on gray horses, claiming that those of that color belong to them. They lead the large pilgrim caravans, which go every year to worship at the tomb of Ali. Their presence is believed to protect the caravans from thieves and robbers. Their law gives them authority over the property of other men. They are masters while others are peasants. Sometimes they smite and punish other men without mercy. By their law one-tenth of all property belongs to them. Generally they do not work, but live well, because of their position as Say-yids or holy men. The more noble of them will sit in their houses and receive tithes of the fruits, coffee, tea and money of the surrounding people. If these tithes are not freely given a servant will be sent with authority to demand and take same. The less noble of the Say-yids go personally to the homes vineyards and gardens and gather their portion. Sometimes there might be seen no less than ten Say-yids going to vineyards for this purpose. Generally they ask nothing from Christians, as their law restrains them and they are ashamed to ask of other religions.
I once met a Say-yid in my father's vineyard and he asked a portion. I refused, telling him that I myself was also a Say-yidi.e., a Christian Say-yid, and asked if one Say-yid should receive something from another. He laughed, and said: "yes sir, sometimes." I gave him three pounds of raisins. These Say-yids are in only the Shiites branch of Islam. In later years their honor is decreased; the government is against them. Some of them are very religious. Two of them in the city of Ispha-han were converted to Christianity and suffered martyrdom. One has been converted to Christianity in my city, Oroomiah. He is one of the most spiritual men among Christians.
THE DARWISHES.
Shiites Mohammedanism rests upon two pillars one of which is Darwishes. This is one of the most holy orders of the Musalmans. It corresponds to the monasticism of Christianity. It contains several degrees, such as asceticism, mandicanism, etc. It is a volunteer consecration to Allah and his prophet, except in cases in which parents had dedicated their sons to the order. There are numerous instances in which women without children made a vow to Allah that if given a son they would consecrate him to God to be a Darwish. This order contains members from all classes, high and low, rich and poor, and even from the royal family. Celibacy is not required but they are taught that it is far better for them not to marry.
HIGH-CLASS DERVISH.
HIGH-CLASS DERVISH.
THEIR CHARACTER.
A Darwish is expected to be and usually is humble, kind and liberal, ready to serve any man. He must suffer all the trouble of life and live in an humble condition because this is holiness. He is required to be well informed in all religious stories, tradition, and Koran, and particularly in the poetical writings of Maw-le-wee order, which is their own order, founded by An-wa-ree the father of the Darwishes. Some of the members know from one to five thousand of these sacred poems. Most of them are sufficiently educated to read. The Darwishes are the most faithful, honest and pure of all the followers of Mohammed. In all my life I have never heard of a single immoral Darwish. Some of them are very intelligent and well educated and familiar with all their religious rites. On the other hand they are very superstitious, fanatical and ambitious to propagate their religion, believing it to be a true religion. They are free to discuss their faith with all men in a kind spirit. In a discussion with one of them he could not answer me but proposed that we prove the truth of our religion by both entering a burning fire, and the one who came out unharmed would have the true religion. I told him to enter the fire and if he was not burned I would believe in his religion and become a Mohammedan. He did not dare do it and was ashamed.
THE NATURE OF THEIR SERVICE.
The darwishes' work is to tell stories, tales and traditions during week days in the streets. Friday is holy day among Mohammedans and is to be observed in worshiping God. The darwishes begin at one o'clock P.M. on that day singing poems on the streets and continue until evening. Their poems are for the glory and honor of Mohammed and Ali, for they believe these two men were the supreme creation of God. One of their poems reads as follows:
"The first of creatures is Ali; the supreme of beings is Ali; the true calif of the prophet all is Ali; the lord of all the world is Ali; the lord of my soul is Ali."
The darwishes wear long hair, and a pointed orange shape cap, a cloak of patch work and a long white robe and in his right hand a tomahawk with a fancy handle with some poems written on the blade. In the other hand is held a kashkul for the collection of money. These are the rituals of his office. A dozen or more of them may be seen on every street, not far from each other, standing in front of the stores singing some poems for the praise of Ali in a loud voice, and with an earnest and enthusiastic spirit. Then he will pass his kashkul and the shopman will drop in it from one to three pennies and sometimes only a bit of sugar or ginger. Any gift is acceptable. One passing in the streets hears voices of base, tenor, etc, some rough, some clear as the sound of a bell of gold making an attractive melody. Sometimes they sing two by two, one for the praise of Mohammed, the other for the praise of Ali. Once I heard a darwish singing a poem to the praise of Ali, and when he had finished another responded near by singing to the praise of Mohammed in the following words: "He (Mohammed) has attained to the supremacy of his personal holiness; he has enlightened the darkness by personal beauty; beautiful are all his deeds. The blessings of God be upon him and upon all his children." Some darwishes travel over all Persia, spending a short time in each city they visit doing their work.
The cap which the darwish wears has embroidered upon it a verse from Koran and signifies his consecration to the service of Allah. The kashkul is a box in which to collect money for the poor and sick. The white robe is a sign of purity. The sheepskin on his shoulder is a sign of meekness. The beads on his neck are to remind him of the duty of prayer. The tomahawk is a sign of war and victory for his prophet and Allah. Those who have excelled in their holy service go to their leader and he places on the skin of the right shoulder of the darwish an inscription which remains as a sign of consecration and honor.
There is a low class of darwishes who are very ignorant, superstitious and fanatical and are like beggars. They pitch their tents at the gates of rich people and will not go away until they have been satisfied with money. Sometimes a large crowd of this class will gather in a mosque and spend several hours in howling unto Allah and the prophets until made weary by the exertion.
When the good darwish goes home Friday evening he will have gathered some money and also provisions, such as tea, coffee, sugar etc. He will keep for himself and family enough to last one week; the remainder is given to the poor.
THEIR PLACE IN MOHAMMEDAN RELIGION.
The darwish is highly respected by all classes from the royal family to the most humble. No man dares to beat or lay hands on one of them, as it would be considered a great crime. In case a darwish does wrong or commits crime the government does not punish him but refers the matter to the leader of the order. Sometimes they are called Kallander, which means humble and holy men of Allah. They are exempted from paying tax and from military service. Many presents are given to them by the people. The salutation is different from the common people. The first says, "Ya-ho" which means: "O living God"; the response is "Ya-mal-ho," which means: "O God the Giver of life."
So it is plain that the darwishes are one of the two pillars that support Islamism. Thank God we have some darwishes converted to Christianity.