Our Moslem Sisters / A Cry of Need from Lands of Darkness Interpreted by Those Who Heard It

by Unknown

The teaching of girls is generally confined to prayers and a few chapters of the Koran, which they learn by heart mechanically. Very seldom are they taught to read and write. The exceptions are few and are always the only children of the rich or the noble. By these exceptions we know that Mohammedan girls are in every respect sufficiently gifted for a higher education. Many of them have become prominent scholars or artists, perfectly able to rival men. This has been proved by the prose works and poems of Zubdat-ul-Nissa (that is, Flower of Women)—by those of Leilai—and in modern times by the Persian woman Zarin Tadj, still better known by her surname Qurat-ul-Ain (that is, "Eyes' Comfort"). This woman descended from a priest's family, her father as well as her uncle and father-in-law had been great theologians, and her cousin, to whom she was married, was a distinguished scholar. Her extraordinary beauty seems to have been surpassed only by her intellect and character. When but a child she took a great interest in the conversations on science which were often carried on in her family, and surprised everybody by her sharp wit and rich mind.

When later on she became acquainted with the doctrines of the Bab, a new leader, who appeared in Persia about the middle of last century, she was so deeply impressed by them that she entered into intercourse with him, and in spite of the resistance of her family, appeared in public in order to proclaim her master's doctrines.

Let us try to give Mohammedan women a share in the higher spiritual life of their western sisters, and the slave creatures who serve only their husbands' pleasure and ease will become companions in his life-work and educators of his children. This would produce a perfect change in Moslem family-life.

This vision of the future, however, is not yet fulfilled. The Mohammedan girl spends her childhood in a dreary way, knowing that until her fourteenth or fifteenth year life will not be changed. Then her parents will marry her to a man, in the choice of whom they will be led by financial reasons only. The young man's mother or some other elder relation of his chooses a bride for him, and examines the girl with regard to her health and bodily charms. Sometimes the young people are allowed to exchange a few words with each other in presence of the mother, but to get acquainted with each other as in Christian lands is considered superfluous. After marriage she is a slave not only to her husband, but also to her parents-in-law, towards whom she must behave most courteously, and whom she must serve sometimes even before serving her husband. Every morning she rises first and cleans the house; then she must bring her father-in-law water to wash himself, and afterwards his repast. Prudence makes her try to gain the affection of her parents-in-law, that they may protect her, in case her husband should dismiss her. Moreover, in the first year after her marriage a young wife is not allowed to answer the questions of her parents and brothers-in-law save by bowing or shaking her head; only if no one else is present, she may talk to them. In the fourth year she is permitted to answer by saying "no" or "yes"; after the birth of a child, however, she may talk to every one. Besides, it is considered unbecoming that in the presence of her parents-in-law she should sit near her husband or occupy herself with her children. The only change and pleasure in a married woman's life are the visits which she exchanges every now and then with her parents, relations, and friends, as well as the weddings and religious festivities which she is allowed to attend.

The greatest misfortune in the life of a Mohammedan woman, however, is the absolute uncertainty of the duration of her marriage, which robs her of all real happiness. According to Moslem law, every Mohammedan is entitled to take four legitimate wives. Although Moslem law demands that a man who has several wives ought to treat them equally, and forbids the neglect of one by preferring the other, matters are generally different in reality. The first wife, instead of retaining a certain pre-eminence, as would be just, gradually becomes the servant of her fellow-wife or wives; if not, her husband dismisses her at last. It is impossible to give all the particulars of the misery which needs must result from such marriages, not only for the wife herself, but very often also for her children.

The idea, that woman is a subordinate creature, destined only to serve man, has been so to say numerically expressed in the Mohammedan law of inheritance, all the particulars of which are founded on the principle: two parts to man, one part to woman. For instance, after the death of the wife, the husband inherits a quarter of her fortune, in case there are children; if there are none, half of it, whereas, the wife inherits only a quarter or an eighth. If several wives survive their husband, they inherit these parts together. Accordingly, daughters inherit only half as much as sons.

Very seldom a Mohammedan widow is married again. She generally stays in her late husband's house, in order to educate her children, for whom a tutor is chosen. The tutor administers the children's fortune and gives the mother as much money as is necessary for their subsistence. When the children are grown up, the mother generally stays for the rest of her life at one of her sons', not so often at a daughter's. In poor families, however, the woman strives hard to gain her living by washing, spinning, sewing, knitting stockings, and other things of that kind. Later on the grown-up children sustain their mother, so that women who have children spend their old age in comparative comfort. If, however, a widow, perhaps for want, consents to be married again, her own condition may be improved, but her children suffer.

Some older women must be mentioned who are rather frequent in Moslem lands, and who form a class by themselves. Generally they have been married several times, but either have no children, or have abandoned them to their fate. They pass their old age without a companion and gain their living in as easy a manner as possible, being not very particular in choosing the means. Outwardly they seem to be utterly devoted to their religious duties, and are always seen to murmur prayers and count their beads, by which behavior even religious people are often deceived so as to support them. On closer observation, however, their real occupation proves to be roaming about in the houses and intruding themselves in a skilful and unobserved way in order to spy out people's whereabouts. They try to make themselves agreeable to the female members of the household by tale-bearing or making commissions of different kinds, particularly those which the women cannot make themselves or which the landlord of the house must not know about. Thus they gain influence over those whom they have served, and assure themselves of their gratitude. They promote love-intrigues, make marriages, and so on; if desired, they will also go to some celebrated fortune-teller, in order to secure a talisman.

These talismans or amulets generally consist of a scrap of paper, on which there are written sayings, names, letters, figures, or signs with common ink, or often with a yellow liquid made of saffron, musk, or amber; sometimes even serpent's blood is used for this purpose. If the talisman is to be worn on the body, the paper is folded in the form of a triangle or a quadrant, then wrapped in a piece of cotton which has been made water-proof, and at last covered with a piece of fine cloth. The amulet is fastened upon the head or tied around the upper-arm or worn on the breast, with a string around the neck. Some people sew it upon the inside of their clothes so that it lies on the backbone or on the heart. Sometimes the amulet must be fastened with seven-colored silk. Sometimes also it is thrown into water, to be drunk as soon as the writing is dissolved, or it is burnt and they breathe the smoke.

Talismans and amulets are said to protect men and animals from the evil eye, from the bite of wild beasts, and from wounds in war; they cause love or hatred, they produce or prevent sleep and madness. Their preparation is considered a special science, which demands special study and is practised by so-called magicians or fortune-tellers, but also by dervishes, and even by priests. The latter generally only write verses from the Koran, which women wear around their neck as amulets.