Afghanistan

by A. Hamilton

Proud of their prepossessing qualities, the women of Afghanistan have exploited their charms so much that it was left to Habib Ullah to impose a check upon the increasing attractiveness of the street costume of the feminine portion of his subjects. One day, in the spring of 1903, to the unspeakable dismay of many pretty women and of all young girls, he issued orders, changing the white burka, which, although covering the head and figure and leaving a latticed insertion before the face, was in a measure attractive. Thereafter these white street robes were to be dyed kharki for Mahommedan women, red or mustard-yellow for Hindu women and slate colour for other women. Disobedience of this law was threatened with a fine of fifty rupees, while its requirements had to be fulfilled within fourteen days. Unhappily, by this change an attractive feature in the life of the city has disappeared, the lamentable hues enforced upon the poor ladies by the Amir’s edict emphasising the dirt and discomfort of the Kabul streets.

In Afghanistan, as in all Mahommedan countries, the women lead a very secluded life, seldom venturing into the streets. The conditions of their married life are unfortunate, since the religion of the Afghan permits him to possess four wives, while no restrictions are imposed upon the number of concubines that he may support. This law in regard to wives is broken at will; and, while plurality of wives may be conducive to the satisfaction of the husband, it is unnecessary to say that the practice is not in favour among the women, who, in this matter, incline their hearts after the customs of the West. Moreover, women are not the sole companions of their husbands, for in Afghanistan, as in most Oriental countries, the small, but comely, boy is the more frequent intimate of their masters. At Court and in the households of the several princes this characteristic feature of the East may be observed, the existence of these boys being accepted by the priests, who themselves indulge in this most peculiar vice.

A SAINT’S TOMB

In spite of their position, women do contrive to play an important part in the life of the country and, in a measure, help to keep alive many of the old superstitions of the people, while their passionate credulity no doubt exercises an influence over the feelings of their husbands. Their strongest superstition perhaps attaches to the potency of the frog as a love charm. Women, especially in the harem of the Amir where jealousy is supreme, resort constantly to this enchantment to improve their positions. The mode of procedure is as follows: two frogs are tied back to back. A black heart is then painted upon the bull frog, while the head of the cow is similarly ornamented. The pair are then baked alive and the remains reduced to powder, which, sprinkled upon some dear friend, is supposed to cause her to lose the favour of her husband and to give place to the rival. This spell is employed so frequently even among the lowest classes that there is probably no household in which recourse to it is not made every few days. In the harem of the palace the chief queen keeps a slave boy whose sole duty it is to provide the frogs necessary for the preparation. It is the invariable experience of native ladies, when calling upon the queen, to find that they have been surreptitiously powdered with it at the hands of some discreet attendant.

Another legend, implicitly accepted by the women of Afghanistan, is associated with the Lata Bund Davan or Rag Bound Pass. It ordains that they will have healthy children, and gain favour in the eyes of their lords, if they tie a piece of cloth to the bushes in the Rag Bound Pass. Certain prescribed prayers, of course, accompany the ceremony, the summit of the pass presenting an extraordinary aspect from the fluttering rags, and streamers of cotton, calico and cloth which have been secured there.

Among men a bullet which has been through a human body is valued very highly, the supernatural powers of such a charm finding immediate acceptance with the Amir. Whenever they are extracted from any patient in the Kabul hospitals, Habib Ullah secures possession of the coveted relic to the great grief of its owner who, equally with him, supports the view that such a bullet acts as a preservative of life. Unfortunately, complaint is fruitless; the man who would be bold enough to seek the restoration of his property might find himself condemned to imprisonment or execution.

There is little doubt that the gross superstition prevailing in the country is the direct effect of its religious bigotry. Afghanistan, if Turkey be excepted, is the most powerful Mahommedan country in the world, and religion exercises a deciding voice in its affairs. The real rulers of the people are the priests, whether the wise men who have made the pilgrimage to Mecca, or merely the wandering fakirs whose fanatical tendencies are so easily aroused. The great division of the State lies between the two religious sects, the Sunni and the Shiah Mahommedans. In the main, Afghans are Sunni; while the Persians, the Hazaras, the Kizzilbashes of Kabul and the Turis of the Kurram border, are Shiahs. The Kafirs of Kafiristan are pagan. Between these two sects there exists an envenomed feud which is by no means confined to Afghanistan, similar contempt, and an equal undying hatred against the other, distinguishing the partisans of either sect wherever they may meet. In Afghanistan Habib Ullah is the leader of the Sunnis, but his power is purely nominal; the real leader is Nasr Ullah Khan. The Amir of Kabul recently requested the priesthood to pronounce formally upon the question as to what amount of tolerance should be shown to the Shiahs in Afghanistan. The decision formulated was that the Sunni religion was the one true Faith which should be recognised by his Highness as “King of Islam.” Accordingly all ceremonial observances of the Shiahs in Kabul have been stopped and similar action is likely to be taken elsewhere. It is seen, however, that the services of the Hindu colony cannot be dispensed with, as its leading members have a good deal to say in matters of finance and trade, while the Kizzilbashes (of Persian origin) are also a thrifty community in Kabul. It has therefore been ordered that their places of worship are to be 5 feet lower than the Sunni mosques, and existing buildings are to be altered accordingly. Since the Shiahs are not numerous enough to give any political trouble they will probably conform to the orders issued, which naturally met with the immediate approval of the Sunnis.

Ramasan, the period corresponding with our Lent, is very strictly observed. It continues throughout the Moslem world for one lunar month and in Kabul the Amir, his Court and his subjects deny themselves most strictly. Gun-fire at dawn—from which time no one is allowed to eat, to drink, or to smoke—gives the signal. It terminates at sunset, when just previous to evening gun-fire the activity round the provision stalls is tremendous, the spectacle of a vast concourse simultaneously preparing to eat anywhere and everywhere—in the palace, in the mansions of the wealthy, in the hovels of the poor, in the crowded street—no matter what any may be doing, as the signal breaks, being very singular. Between gun-fire at dusk and gun-fire at dawn two meals are partaken, after which the wise make day into night, retiring to their couches to wait for the hour when they prepare to feed again. The termination of the fast is celebrated by the firing of guns, general feasting and rejoicing, while the following day is observed as the Id—the great festival of the Mahommedan calendar. On this day the Amir and his Court proceed in full state to the Idgah Mosque, when prayers are celebrated by Nasr Ullah in person, the service being followed by a public Durbar held in the Salaam Khana where Habib Ullah meets his people.