CHAPTER VI.
THE FEASTS AND FASTS OF ISLÁM.
1. Muharram.—Muharram, the name of the first month of the Muhammadan year, has now become the name by which are known the days of mourning spent by the Shía'hs in commemoration of the martyrdoms of 'Alí and of his two sons Hasan and Husain. The historical events thus referred to have been already described in the third chapter, so that it is only necessary now to give an account of the ceremonies connected with the Muharram. They differ in different countries. The following is a description of an Indian Muharram.
Some days previous to the feast, the 'Áshúr Khána (literally, ten-day house) is prepared. As soon as the new moon appears, the people gather together in the various 'Áshúr Khánas, and offer a Fátiha over some sherbet or some sugar in the name of Husain. The Fátiha concludes thus: "O God, grant the reward of this to the soul of Husain." The sherbet and sugar are then given to the poor. Then they mark a spot for the Alláwa, or hole for the bonfire which is to be lit. Every night during the festival these fires are kindled, and the people, both old and young, fence across the fire with swords or sticks, and jump about calling out: "'Alí! Noble Husain! Noble Husain! Dulha! Dulha! Bridegroom! Bridegroom! Friend! &c." These words they repeat hundreds of times.
In some parts of the country they erect an Imám Bára (Imám-house). This is often a substantial building, frequently used afterwards as a mausoleum for the founder and his family. In South India the 'Áshúr Khána only is known. This is generally a temporary structure, or
some large hall fitted up for the occasion. Sometimes the walls are draped with black cloth, bordered with texts of the Qurán written in a large and elegant style. The place is brilliantly illuminated. On one side stands the Tázíahs or Tábúts—structures made of bamboos covered with tinsel and profusely ornamented. They are intended to represent the mausoleum erected on the plains of Karbalá over the remains of Husain. Sometimes the Tázíah is constructed to represent the Prophet's tomb at Madína. Large sums of money are spent on these Tázíahs, which when lighted up have a very elegant appearance. At the back of the Tázíahs are laid the several articles similar to those supposed to have been used by Husain at Karbalá,—a turban of gold, a rich sword, a shield, a bow and arrow. The Mimbar, or pulpit is so placed that the speaker can face Mecca. The 'Alams, or standards, which are commonly made of copper and brass, though occasionally of gold or of silver, are placed against the walls. The usual standard is that of a hand placed on a pole. This is emblematic of the five members who compose the family of the Prophet, and is the special standard of the Shía'hs. These standards have many different names, such as—the standard of the palm of 'Alí, the Lady Fátima's standard, the standard of the Horse-shoe, to represent the shoe of Husain's swift horse, and others too numerous to mention. Mirrors, chandeliers and coloured lanterns add lustre to the scene.
Every evening large crowds of people assemble in these 'Áshúr Khánas. In the centre, on a slightly raised platform a band of singers chant the Marsiya, an elegiac poem in honour of the martyred Husain. It is a monotonous performance lasting about an hour; but it has a wonderful effect on the audience, who, seated on the ground, listen patiently and attentively. At each pause the hearers beat their breasts, and say Husain! Husain! Real or stimulated grief often finds expression in groans and tears, though the more violent expression of the anguish felt is reserved for a later ceremony.
This over, the Wáqi'a Khán (literally, narrator of events) ascends the Mimbar, or pulpit, and seats himself on the top, or on a lower step. He proceeds to relate the historical facts, adding many curious stories gathered from the vast heap of Traditions which have cast such a halo of glory around the martyr. Sometimes he becomes very excited, and the audience is stirred up to great enthusiasm. The following account is that of an eye-witness who passed an evening in an 'Áshúr Khána. "The first Wáqi'a Khán was a Persian who delivered a very eloquent oration in his own tongue. It was calm but effective. He was succeeded by an eloquent old gentleman who spoke rapidly in Hindustani at the top of his voice, then rose up, ran down the steps, and casting off his turban rushed in and out amongst the audience, vociferating vigorously all the while. The effect was marvellous, old and venerable men wept like little children, whilst from the adjoining Zanána was heard the bitter weeping of the women who, though not exposed to view, could hear all that was said. After a while, the assembly rose and formed two lines facing each other. A boy then chanted a few words and the whole assembly began, slowly at first, to sway their bodies to and fro, calling out 'Alí! 'Alí! Husain! Husain! Each one then began to beat his breast vigorously. The excitement at last became intense and the men in the rows looked like so many wild creatures."