In some cases blood has been known to flow from the breast, so severe is the self-inflicted beating. This continues till they are well-nigh exhausted, when the whole company goes away to repeat the performance over again in some other 'Áshúr Khána. A devout person will visit several each evening. During the day some pious Shía'hs recite the Qurán.
During this season women who can read, visit the Zanánas and chant Marsiyas to the ladies of the Harem, by whom this season of Muharram is celebrated with great earnestness.
For the first six days, nothing else takes place, but on the
seventh day the 'Alam-i-Qásím is taken out in public procession. This is to represent the marriage of Qásím, the son of Hasan, to the favourite daughter of Husain, just before the death of the latter. The event is now commemorated by the bearing of Qásím's standard in procession. It is usually borne by a man on horseback. If it is carried by a man on foot, he reels about like a drunken man to show his grief. The crowd shout out: Bridegroom! Bridegroom! After perambulating the principal thoroughfares, the people bring the standard back to its own 'Áshúr Khána. As the standard which represents Qásím is supposed to be a martyr, it is then laid down, covered over, and treated as a corpse. Lamentation is made over it as for one dead. Sherbet is then produced, and a Fátiha is said, after which the standard is again set up in its own place.
The Neza, a lance or spear, with a lime on the top, to recall to remembrance the fact that Yezíd caused Husain's head to be thus carried about, is taken in procession from one place to another. The Na'l Sáhib (literally, Mr. Horse-shoe) is the representation of a horse shoe, and is meant to remind the people of the swift horse of Husain. Vows are frequently made to this standard. Thus a woman may say to it: "Should I through your favour be blessed with offspring, I shall make it run in your procession." If she attains her wish, the child when seven or eight years old has a small parasol placed in its hand and is made to run after the Na'l Sáhib.
If two 'Alams, or standards, meet, they embrace each other, that is they are made to touch. Fátiha is then said and the respective processions pass on their way. The Buráq, supposed to be a fac-simile of the horse sent by Gabriel for Muhammad to make the night ascent to heaven (Ante. p. [159]) is also taken out.
On the evening before the tenth day, which according to the Muslim mode of computing time is the tenth night, the whole of the Tázías and the 'Alams are taken out in
procession. It is a scene of great confusion, for men and boys disguised in all sorts of quaint devices run about. It is the carnival of the Musalmán year.
On the following day, the 'Áshúrá, they kindle the fires in the Alláwas, and say a Fátiha in each 'Áshúr Khána. After this the 'Alams and the Tázías are taken away to a large open spot near water, which represents the plain of Karbalá. Another Fátiha is said, the ornaments and decorations are taken off the Tázías, the frameworks of which are then cast into the water.[[249]] Sometimes they are reserved for use the following year. The water reminds the people of the parching thirst which Husain felt before his death. Only the 'Alams, not the Buráqs nor the Na'l Sáhibs, are immersed. The people then burn incense, recite the Marsiyas, return home and say Fátiha over the 'Alams, Buráqs, &c. On the evening of the 12th, they sit up all night reading the Qurán, reciting Marsiyas and verses in the praise of Husain. On the 13th day, a quantity of food is cooked which, when a Fátiha has been said over it, is distributed to the poor. Some very pious Shía'hs celebrate the fortieth day after the first of Muharram. It is on this day, according to some accounts, that the head and body of Husain were reunited. It is known as the 'Íd-i-sar wa tan (head and body feast).
The Sunnís do not, except as spectators, take any part in the Muharram ceremonies. Indeed, where the ruling power is not strong, there is often much ill-feeling aroused by the enthusiasm excited for all that concerns 'Alí and his family. The three first Khalífs are often well abused, and that no Sunní can bear with patience. The breach between the Sunní and the Shía'h is very wide, and the annual recurrence of the Muharram feast tends to keep alive the distinction.