We are often told that Mohammedan women are not religious, that they leave all devotional exercises for their lords and masters, who are accountable to Allah for their salvation, and to whom they must look for permission to enter the abode of the blessed. It is a fact that the women followers of the Arabian prophet are not seen in the mosques, because no Mohammedan woman appears in a public place where she may come in contact with the other sex. Mohammed discouraged the worship of women in public by saying, “The presence of women in the mosques inspires men with feelings other than those purely devotional.”
MOHAMMEDAN WOMEN, HYDERABAD.
To face p. [170].
Although restricted to the home in which to say her prayers, the Mohammedan woman is very religious, and often more narrow and bigoted than her husband, who has the opportunity of broadening his religious views by contact with those of other faiths. The Mohammedan religion, like those of Western lands, has its divisions and subdivisions, differing from each other on the subject of ritualism and the different interpretations of the Koran. The two most important branches of El Islam are the Shiahs and the Sunnis. At the death of the prophet, Abu Bekr was elected to take his place—wrongfully, as many believe. They feel that the mantle of prophethood should have fallen upon the shoulders of his son-in-law, Ali, who was one of his first disciples and his cousin. The coterie who adhered to the election of the caliph instead of the hereditary descent are called the Sunnis. All of the Egyptians, the Turks, and many Indians are followers of this party. Those who think that Ali was deprived of his just rights are called the Shiahs; the Persians, many Arabs, and a few Indians compose the main body of this division. Ali was finally made caliph, but was murdered, the caliphate passing out of his family instead of descending to his grandsons, Hossain and Hassan, who rebelled against the ruling caliph and were killed in battle. They are considered the great martyrs of the Mohammedan faith, and their deaths are mourned annually by the Shiahs.
We were in Hyderabad, the great Mohammedan State of India, at the time of mourning, and I was fortunate enough to be asked to a “mourning party,” given by the women of one of the old Mohammedan families. It was most exceptional, as outsiders are never asked to these homes during this time of religious emotion. Even their Sunni friends and their acquaintances in the Hindu faith, know that intruders are not looked upon kindly during the days set apart for sorrow.
We arrived at the home, which was surrounded by a great wall, in which was a massive wooden door studded with iron nails. In the olden time these homes were used as fortresses, and were made strong enough to repel an invasion by the enemy. Within an embrasure by the side of the gate was a man on guard, with a gun beside him. It is true that the gun was of an obsolete pattern, that would quite likely do the user more damage than any one else, if the guard had been called upon to act, but it looked picturesque. The guard immediately turned his back when he saw that the carriage contained ladies, and our servant went ahead to see that all men-servants were out of sight before my Mohammedan friends would enter the courtyard. We drove into what seemed an immense stable-yard. Bullocks were standing by the side of great lumbering carts, horses were in their stalls, and stable accessories were scattered about in great disorder. A curtain was raised by a woman-servant, disclosing a short stone stairway, ascending which we found ourselves in the women’s quarters. It was a courtyard, with rooms opening upon it from the four sides. These rooms were more like large alcoves, being separated from the court only by arches.
At one end was a large room, where about sixty ladies were sitting on the floor in front of a strip of white cloth, that served as table and tablecloth combined. They were seated on the three sides of the room, leaving the open space in the middle for the servants to pass while serving the food. We left our shoes at the entrance and were taken to a servant, who poured water over our hands from a brass ewer, allowing it to fall into a basin in which was some finely chopped straw to conceal the water. Our hostess seated us opposite her, and an old servant dipped from a central bowl of rice a generous helping for me, and then various curries, unknown to me, were passed. I watched my friend, and took from the dishes she favoured, mixing it with the rice upon my plate, making rather a sticky mess, that was conveyed to my mouth with difficulty. Eating with the fingers is not so easy as it may appear to a casual observer, but evidently practice makes perfect, because all seemed most adept, using only the thumb and three fingers of the right hand. No food must be touched with the left hand, as it is, religiously, unclean.
After my feet had so thoroughly gone to sleep that they ceased from paining me, I took the opportunity of looking around and trying to become acquainted with my neighbours. The ladies wore no jewellery, and their dresses were supposed to be of a subdued hue, yet every colour of the rainbow was represented except red, which is the colour of joy and associated with festive occasions. The Mohammedan dress is not so graceful as is the Indian sari. The women wear a pair of tight trousers, made of satin, silk, or brocade, coming to the tops of their embroidered slippers. Over the chest is a small sleeveless jacket, then a tunic of white or embroidered gauze, and over all a chiffon-like drapery which is drawn over the head. All of these outer draperies were of so diaphanous a material that they did not disguise the outlines of the figure.
Down the centre of the strips of cloth which served as table were great dishes of rice and sweets, many curries, fruits, and an elaborate assortment of cakes. Servants were everywhere, and it was hard for a stranger to distinguish between some of the servants and their mistresses, as many of the former were very well dressed and covered with jewellery. They wore bracelets, anklets, nose-rings, ear-rings, and necklaces, mainly of silver or glass; but one often saw the glint of gold upon the neck of a serving-woman, and found she was the personal slave of some member of the family.
Slavery exists still in Hyderabad, although in a modified form. No person of good family would think of selling a slave, and the slaves themselves feel the honour of belonging to one of the old families. In a quarrel with a servant a slave will draw herself up proudly and say, “You are only a servant—I belong to the family.” Both servants and slaves are treated with a familiarity unknown in the West. They take part in the conversation, enter the rooms without knocking—in fact, I don’t believe there is such a thing as a locked door in all India—and talk to the mistress on terms of equality. While at dinner a small boy, very prettily dressed, came to the hostess and snuggled his head against her, while he stared at the peculiar-looking foreign woman opposite. I asked if he was her son. She turned his face up to study it more carefully, then said, “No; he is the son of one of my sister’s slaves.”