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MODERN PERSIA
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RABBI MOOSHIE G. DANIEL,
McCORMICK SEMINARY
BY
|
|
Late Professor of Ancient Syriac in Oroomiah College, Persia
man who for various
reasons has chosen to lie,
ܪܟܝ ܡܘܫܐܠܘܒܺܓܣ ܕܢܐܝܠ
که دهقذة : ۵مسك دمعنه .

معلم موسی کو کسی وانیل
منت خماری وطنم ارومی
TORONTO:
THE CARSWELL CO. LIMITED
1901
Copyrighted 1897, by MOOSHIE G. DANIEL.
63-16-526#
ex
Western Put. Zmiw.his.
12-31-1925
TO THE
REV. DR. CAVEN OF KNOX COLLEGE, TORONTO,
WHOSE FINE AUSSIONARY SPIRIT AND GREAT KINDNESS ARE MILCH
APPRECIATED, THIS VOLUME IS RESPECTFULI.Y
. DEDICATED BY THE AUTHOR...
PREFACE
THE author, in spending four years in Am-
erica, has come in contact with different
classes of people who have raised serious ques-
tions concerning modern Persia.
Those who are interested in politics and gov-
ernment, have asked: Is modern Persia à pro-
vince of Turkey? Is it as large as the State of
Michigan? Is the king still absolute, as in an-
cient times? Have the laws of the Medes and
Persians undergone no change? Are there any
remains of Persia's ancient beauty and gran-
deur?
These, and questions like these, have been
from time to time presented to the author. On
the other hand it is to be observed that many
journalists traveling through Persia have greatly
misrepresented that country. Their limited stay
made it impossible for them to acquire any ac-
curate knowledge of the country.
It is no easy task to familiarize oneself with
the ideas and customs of that ancient and his-
toric country. To thousands in Persia the liter-
ature and history of their own land is a sealed
book.
Questions the most serious and earnest have
been raised by godly ministers and devoted peo-
.6
PREFACE.
ple who have for years been generous givers to
the cause of Foreign Missions. I have been
asked questions like these: Is there a solid foun-
dation established by missions in Persia? What
has the Gospel done? What changes have taken
place? What are some of the fruits of our mis-
sion work over there? What are some of the
temporal improvements? Very recently Rev.
0. N. Hunt of Edwardsburg, Mich., wrote the
author asking what is the moral condition of
Persia to-day in comparison to what it was when
the missionaries began their work?
Questions like these prompted the author to
write this small book.
Its object is to encourage the mission spirit;
to quicken and kindle anew the fires of divine
love in the hearts of all those to whom it will
.come; to promote and advance the blessed Gos-
pel of our Lord and His Christ; to hasten the
day when millions that now sit in darkness and
the shadow of death may set their faces toward
the light.
Oh, Jehovah of the East!
Who was once born in the East,
Who preached and was crucified in the East,
When wilt thou again visit the East?
Remarks : The author wishes to say that, in the survey of modern Persia,
free use was made of the International Encyclopedia, especially in the matter
of dates.
Dr. Philip Schaff's Church History was also consulted in the account
given of Mohammed.
The leaves of the trees are the gift of the poor.
INTRODUCTION
T HIS book is by a native, who knows at first-
hand of what he writes. He writes of those
features and facts of Persia as a country and
a people in which an intelligent American is
most sure to be interested. Very ancient and
renowned among the Asiatics, Persia, persisting
in her nationality and gradually improving her
condition excites enquiry abroad. In this vol-
ume we have a view of her geographical divi- '
sions, her form of government, system of taxa-
tion, methods of merchandise, educational con-.
ditions and the state of religion.
The author also particularizes and portrays
the character, creed and course of Mohammed:
how Moslemism was propagated by violence
and perpetuated by deceit, and of such false
doctrines as hatred toward enemies, and rewards
in heaven and hell. The reader is informed of
Bobeism, a new sect which has arisen in oppo-
sition to government and orthodox Mohani-
medanism. The book was written for the read-
ing public, and by its style, movement and con-
tents is calculated not only to enlarge one's
general knowledge of the land of the Shah, but
to quicken interest in the enterprise of Chris-
INTRODUCTION.
tian Missions, which are the chief hope of the
country.
REV. John L. WITHROW, D.D., LL.D.
Ex-Moderator of General Assembly,
Chicago, Ill., July 19, '97.
Mr. Mooshie G. Daniel is an excellent repre-
sentative of the Syrian nationality and the Nes-
torian Church. He has completed his course of
study in McCormick Theological Seminary, and
it is his purpose to return to Persia, his pative
country, as a missionary. His little work on
Persia is quite interesting, and is written with
full knowledge of all matters of which it treats,
The author first wrote part of it in Persian, and
with the assistance of fellow-students has ren-
dered it into good English. It contains inform-
ation not readily accessible to most, and is per-
vaded by a fine spirit. The beliefs and prac-
tices of the religious sects of Persia are described
with the intimate knowledge of one who is a
native of the country, and has given special
attention to the subject. Mr. Daniel's little
book has received commendation from excellent
judges.
Rev. Wm. CAVEN, D.D., LL.D.,
Principal Knox College.
Toronto, 23rd June, 1898.
CONTENTS
PAGE.
Life of Mooshie G. Daniel in Persia .... 13-20
Life of Mooshie G. Daniel in America .. 21-23
PART I.
CHAPTER
I. General Survey of Persia—Climate
and Products – Inlabitants -
Manufactories and Trades-Gov-
ernment and Taxation - The
Army . . . . . . . . . 25-30
II. The Ancient History of Persia . . 30-38
III. Architecture of Persia . . . . 39-43
IV. The Language and Poetry of Per-
sia . . . . . . . . . . 14-50
PART II.
Religions.
I. Parsee Religion — Bible and Doc-
trines — Their Rituals. . . . 51-58
II. Mohammedanism - Mohammed-
His Birth and Character—The
Conquest of Islam. . . . . 58-67
III. The Mohammedan Religion. . . 68-69
IV. The Creed of Islam. ... 70-171
CONTENTS.
V. The Priesthood – Mujtahids -
Arch - Mujtahids, Common
Mujtahids – Mollah – The
Say-yids – Darwishes – Their
Service. . . . . . . . . 71-84
VI. The Laymen–Middle Class—LOW
.
Class. . . . . . . . . . 84-90
VII. The Mosques and their Services
Special Service. . . . . . . 91-95
VIII. Moslem's Private Prayer and Fast-
ing. . . . . . . . . . . 95-99
IX. The Pilgrimages — Preparation –
Almsgiving-Carrying the Dead
- The Motive in Pilgrimages
for the Dead - The Female
Pilgrims — Their Returning. .100-10
X. The Shiite Moslem's Mu-har-ram-
Singers. . . . . . . . . 110-20
XI. Heaven and Hell. . . . . . . 121-21
rimony. . . . . . . .:.124-29
PART III.
I. The Royal Family—The King in
His Palace - His Table -
Treasury_Wives. . . . . . 129-37
II. Governor - Prisons — Execu-
tions. . . . . . . . . . 137-43
III. Counts or Lords. . . . . . . 143-45
IV. Citics, Schools and Holidays. . . 145-53
CONTENTS.
11
PART IV.
I. Bobeism — Bobe — His Doctrine-
His Personal Appearance. . . . 154-61
II. The Kurds — Occupation – Their
Character – Houses - Reli-
gion. . . . . . . . . . 162-65
PART
I. The Nestorians—Their Place—Lan-
guage. . . . . . . . . 167-71
II. Their History . . . . . . . 172-73
III. Clergy. . . . . . . . . . 173-74
IV. Churches and Ordinances. . .175-79
V. Assyrian or Nestorian College. .179-80
VI. Assyrian Missionary Spirit. .. .184-86
VII. Their Persecutions. . . . . . . 186-91
VIII. Their Condition at the Time Amer-
ican Missions were Started. . .191-92
PART VI.
I. Introduction of Mission Work. . . 193-95
II. Method of Work. . . . . . . 195-98
III. Development of Mission Work. . 199-202
IV. Religious Education – College --
Ladies' Seminary - Medical
Schools - Country Schools —
Translation of Books. . . . . 202-212
12
CONTENTS.
V. The Gospel and Temporal Improve-
ment — Temperance — Conver-'
sion-to Mohammedanism-Morals .
Elevated. . . . . . . . . 213-221
VI. Mission Work Among Moslems. .222-223

M. G. DANIEL
LIFE OF MOOSHIE G. DANIEL
IN PERSIA.
THE ancestors of M. G. Daniel, a true stock
of the Nestorian sect and Syrian nation-
ality, came down from Kurdiston mountain in
1740 and settled in Persia at Oroomiah district.
The one family, now increased to fifty, all live
in villages near each other. G. Daniel, with
his four brothers, settled in a small village four
miles east of Oroomiah city. The inhabitants
of this village are composed of fifty Moham-
medan families and twenty-eight Nestorians.
His parents had four sons and two daughters,
all died in their childhood. Daniel was their
seventh child, born in 1861. His native village
was visited by Rev. G. Coan, D.D., and Dr. Per-
kins, missionaries from America, who preached
the Gospel message to the Nestorians of that
village, at the same time also started a school
for their children. At this time Daniel was
thirteen years old. The parents were very glad
to send their children to this school, which in-
creased to thirty students.
Daniel was very anxious to attend this school.
This desire was encouraged in every possible
way by his earnest, self-sacrificing Christian
11
LIFE OF MOOSHIE G. DANIEL
C
mother, Rachel, who came of high and noble
lineage. But his father vigorously objected
for fear his son would change from his old Nes-
torian faith. When Daniel saw other boys
going to school he would often cry and pray
that God would change his father's heart and
lead him to send his son to school. This sincere
desire on the part of the young and ardent
lad led to an earnest discussion and difference
between his parents as to the future policy with
their boy. Finally, after turo months' fervent
prayer on the part of the mother and her son,
the Spirit of God reconciled the opposition of
the father and made him willing to send his
son to school. Daniel continued his studies in
this school four years, and read a chapter of the
Bible to his parents every night. The father
thus became interested, and in the second year
sent Daniel's two sisters and brother to school.
He soon became the first student in the school.
Rev. G. Coan, when visiting the school, em-
braced Daniel and his sisters and kissed them
with the holy kiss of joy as the first-fruit of his
labors.
+ After four years this school closed on account
‘of lack of students. There arose a dark cloud
of sorrow and disappointment to poor Daniel.
What shall I do to continue my studies, was
the despairing cry of the consecrated boy. But
S
IN PERSIA.
15
his strong will soon found a way. He was now
sixteen years old. There was a small village of
three hundred families called Golpashan two
miles distant from his home town. Golpashan
contained a high school and a Presbyterian
church of three hundred members. Daniel de-
cides to go to school at this place, but again
meets opposition from his father, who wants
him to stay at home and work for him. But
his mother met his father with the strong argu-
ment that she had consecrated her child to God
before he was born, “because God gave him to
me after the death of my six children. But the
mother lived in continual fear that her son
would be devoured by wolves on his way to
school, and then she said, "I will go down to my
grave in a miserable condition.” But the son,
willing to sacrifice even life itself for study, said,
“I will go, mother, trusting in God and your
prayers." Events soon proved that the mother's
fears were well founded. Once, very early in
the morning, while on his way to school he was
attacked by a large, ferocious wolf, but he
made good his escape up a tree near by. He
received such a shock from this attack that
he was prostrated three months, and his life was
despaired of by all his friends. But God gra-
ciously restored him to health for His Loly min-
istry. Daniel always believed in the out-
10
LIFE OF MOOSHIE G. DANIEL
stretched hand of God that snatched him from
the wolf. Hundreds of times he thanks God in
his prayers for this deliverance.
When Mr. Daniel was seventeen years old he
reached the greatest crisis of his life. His par-
ents decided to marry him to a girl a few steps
only from his residence, because the parents of
the couple had decided when they were chil-
dren to marry them to each other. This was in
accordance with a foolish custom of the Nesto-
rians. His father had firmly decided to make
the match, but his mother said, “Only if he
himself wishes.” But Daniel's aim was very
high; he was running to obtain a higher prize.
He said to his mother, “I am married to my
studies." His mother replied, “My son, I have
dedicated you to God, I cannot compel you to
marry." His father was full of indignation
and anger against the disobedience of his son,
and he said, “I will never send you to the Pres-
byterian college. I cannot spend one cent on -
you." .
Daniel was very fond of fishing, hunting and
raising grapes, and was one of the best husband-
men in Persia. One morning when fishing a
young man whose name was Abraham, and
afterward a classmate for seven years in college,
handed to him an envelope in which was writ-
ten by Dr. Oldlather, a missionary, and Presi-
IN PERSIA.
dent of the Presbyterian College at Oroomiah, 7
Persia, “We have accepted you in our college.”
Daniel thought this a calling from Jesus Christ,
just as He had called four of His disciples froin
their fishing. He threw his net on the shore
of the river, and, kneeling down, thanked God
for this, His holy calling. Rising up from his
prayer, he took his net and started for home.
On arrival he told his parents that he wanted to
go to college. Again his father objected, saying
that he could not spend any money for his edu-
cation.
But his mother sold all her jewels and sent
him to college.
2
COLLEGE LIFE.
In 1875 Daniel went to Oroomiah College. I
For first two years Rev. Dr. Oldfather was
President of the college. In the second year he
was converted by hearing a sermon and a song
by Dr. Oldfather, whose singing quickens
sleeping souls of sinners. His class at the be-
ginning was thirty persons, but at graduation t
only twelve. He studied very hard, sitting up
at night with his book until eleven o'clock.
One of his classmates, Rev. Abraham, was his
bosom friend. They recited in a small closet
often until midnight and then had prayers
before going to bed. Daniel graduated in 1882
LI
0
18
LIFE OF MOOSHTE G. DANIEL
0
)
iyler the presidency of Dr. J. II. Shedd, one
of the most eminent men ever sent as a mis-
sionary to Persia by the Presbyterian Church.
All his classmen are leaders in the Presby-
terian Church as well as of the Nestorian
nation, for two of them have lately been offered
the title “count” by the late Shah. Dr. S. J.
Alamsha, a noble, consecrated Doctor of Medi-
cine, one of the fellow-graduates of Daniel, shows
(the tenor of the spirit of Christian fortitudo
and devotion in declaring his faith in the Trin-
ity in the very face of the Governor of State,
who had just threatened him with persecu-
tion by cutting off his hands if he insisted on
repeating the confession. But Dr. Alamsha
replied that he was a Christian, and if ever
questioned as to his faith would confess it not
only at the cost of his hands, but his head also.
He further stated that he would not impose his
faith on any one unless they requested, and that
if the Governor did not want his confession he
had better not ask for it.
Two weeks after Daniel's graduation he was
elected instructor in the high school for three
years. Each year he had a week of revival
meetings, which was very fruitful in the con-
version of many students. Nearly one hundred
students were graduates under him in high
school. In 1885 Daniel was married to Miss

WIFE AND DAUGHTER OF THE AUTHOR
IN PERSIA.
12
Sarah George, a young lady graduate of the
Ladies' Seminary, whose mother was instructor
in this seminary for seven years. In 1886 was
offered to him the chair of Ancient Syriac in
Oroomiah College, which he occupied for seven
years. His many friends rejoiced with him in
his call to this higher and wider field of labor.
When he moved to college, Mrs. Daniel was
very ambitious for his success in college. She
said, “I like to tell you I want you to teaclı
your studies better than any professor in the
college; I want you to devote all your time to
your work; I want you to be a shining example
to all students; I want you to love all students
as your brothers; I want you to respect your-
self. Be kind to all students; let our home be
as their homes. I want you to preach the best
sermons; then you will be the crown of my
head, and I will love you as the pupil of my
eyes.” This was a very hard charge, and very
precious work, but it proved for Daniel very
precious jewels. Mrs. Daniel is one of the most
intelligent ladies of Persia. For the first threc )
years he went to bed always at eleven o'clock,
and taught each week twenty-six studies. Three
times a week he conducted Gospel meetings, 7
and each alternate Sabbath conducted Sabbatli?
school. He was a leader of the college church,
secretary of Board of Education, Superintend-
20
LIFE OF MOOSHIE G. DANIEL
ent and Quester of County schools. The testi-
mony of Faculty and Board of Education was
that he taught ancient Syriac better than any
of his predecessors. Daniel was the youngest
member of the Faculty. He had students ten
years older than himself, but they all loved him
as their brother. Sometimes he would spend
as much as two hours a night talking and pray-
ing with individual students. Four months of
winter for several years he was visitor of the
county schools. Besides this he worked in re-
vival meetings during one week in his own
church. While working with the pastor he
preached twice each day, and forty-two persons
were converted. When he was leaving town all
clders, deacons and other prominent men escort-
ed him a long distance with much gratitude.
His piety and integrity were taken as an ex-
ample by Christian and non-Christian.
LIFE OF MOOSHIE G. DANIEL IN
AMERICA.
CHURCH, SCHOOL AND CLASS.
On the first of October, 1895, I entered Mc-
Cormick Seminary. Immediately feeling
the need of identifying myself with the
church, I accordingly became a member of the
Church of the Covenant, Dr. W. S. Plummer
Bryan, pastor. It is impossible to set down in
words the comfort, encouragement and assist-
ance that has come to me through this relation.
Dr. Bryan has been to me a steadfast and faith-
ful friend. His sermons have been to me a
continual source of instruction in things spirit-
ual and Divine. Many of them have left a last-
ing impression upon my mind. One I re-
member with great distinctness. It was upon
the last seven words of Christ; so real and vivid
did the scene appear that the whole of that
mournful tragedy was enacted before my eyes.
Concerning the Church of the Covenant, I can
say with David, “If I forget thee, () Jerusalem,
let my right hand forget her cunning. If I do
not remember thee, let my tongue cleave to the
roof of my mouth, if I prefer not Jerusalem
above my chief joy.” Even though I were on
22
LIFE OF MOOSHIE G. DANIEL
the other side of the globe, I will not forget the
kindness of the church and its pastor.
Naturally my life at the seminary at first
was lonesome; but as soon as I became ac-
quainted with professors and students the sem-
inary became a home to me much prized and
enjoyed. From my studies I derived much
pleasure. Systematic Theology was to me a con-
tinual banquet of delicacies. In Pastoral Theo-
logy and Homiletics I was inspired with the
high and sacred duties of the Christian min-
istry.
By the study of Greek Exegesis I was taught
the invaluable benefit that comes from close at-
tention to the original texts and manuscripts
which are the source of interpretation in the
study of New Testament Greek. In Old and
New Testament literature belief in inspiration
was reinforced and fortified. The whole scheme
of the Christian religion was to me rendered
plain and reasonable.
MY CLASS.
The class of 1897 is unique and original
among all the classes graduated from McCor-
inick Seminary. It was said by one in position
to know that it was perhaps the strongest class
ever sent out from the Seminary. This was
evidenced by the character of the orations de-
IN AMERICA.
23
livered at the graduating exercises. Among
this class are many who will be adorned by
degrees and honorary titles. All, I hope, will
meet with much success in winning souls to
Christ.
In personal appearance there are among them
princes and lords; but one thing made me sorry
every time Ì looked upon their faces, namely,
that so many shaved their mustaches. My ad-
vice to all of them is to raise mustaches, and not
appear like girls, but as princes. . Some of them
liad such long and difficult names that I could
not pronounce them, but a few had very easy
James, for instance Mr. McGaughey, which
means in Persian language, “Don't say so," a
phrase used by young girls. Mr. Earhart, which
means in ancient Syriac, “I will run.” Mr.
Ross in Arabic means “head.” My class was
very loving and kind to us two Persians. Every
time we made good recitations in classes they
were gladder than we were, and when we failed.
they became even more sorry than we. I re-
member once failing in my recitation, and after
class Mr. Earhart came into my room to com-
fort me. The memories of my class are to me
like sweet spices, and will be cherished by me
everywhere I go.
PART I.
CHAPTER I.
GENERAL SURVEY OF PERSIA.
ONCE, in ages long past, Persia was the
home of heroes, and was studded with
palaces of splendor. Bards and poets of all na-
tions have vied with each other in singing of
the bravery of her sons and the beauty of her
daughters. The names of Cyrus the Great,
Darius and others are engraved in ever-living
letters on the pages of history.
To-day, though her glory has flown away and
her splendor has faded, her natural beauty re-
mains untarnished. The words of the poet Sahdy
are still true: “It is a paradise, making men
drunken with the odor of its roses; it is a gar-
den whose streams wreath the faces of men in
smiles.”
In 1826, in the war between Persia and Rus-
sia, the territory of the former was greatly re-
duced. It now contains 628,000 square miles,
or three times the number in France or Ger-
many. It is divided into thirteen states, as
26
MODERN PERSIA
.
.
follows: Ghilon, Mazandaron, Ostorobad, in the
north; Azerbijon, Persian Kurdistan, Luris-
ton, and Khuziston on the west; Fariston, -
Loriston, Kerman, with Mogiston, in the south;
Irakeston, the capital state, where the king
resides, being in the centre. On the east lies
the large State of Khorason, which is mainly
desert.. .
Persia is dotted with many great and small
mountains, interspersed with fertile valleys, -
flowing fountains and silvery streams. Dense
jungles abound in the States of Mazandaron and
Ghilon.
LU
.
CLIMATE AND PRODUCTS.
The great extent of the country gives rise to
an extremely varied climate. Cyrus said of it: :
“The people, perish with the cold at one extrem-
ity, while they are suffocated with the heat at
the other.” Persia may be considered to pos-
sess three climates: that of southern Dashtis-
ton; of the elevated plateau; and of the Caspian
provinces.
.: In Dashtiston the autumnal heats are exces-
sive, those of summer are more tolerable, while
· in winter and spring the climate is delightful.
In the plateau the climate of Fariston is tem-
perate. About Isphahon, in the same plateau,
the winters and summers are equally mild, and
GENERAL SURVEY OF PERSIA
27
CU
the regularity of the seasons appears remark-
able to a stranger. The Caspian provinces, from
their general depression below the level of the
sea, are exposed to fierce heat during the sum-
mer months, though their winters are mild. .
Heavy rains are frequent, and many of the low
districts are marshy and unhealthy. Except in
the Caspian and north-west provinces, the atmos-
phere of Persia is remarkable above that of all
other countries for its dryness and purity.
The cultivated portions of Persia, where there
is a good rainfall or the land can be irrigated,
produce an immense variety of crops. Here
is grown the best wheat in the world. Other
characteristic products are barley. "rice, cotton,
sugar and tobacco. Vineyards are plentiful.
The vines of Shiroz are celebrated in eastern
poetry. Mulberries and silk are two other fam-
ous Persia, products, while the finest perfumes
are made from the countless varieties of roses,
with which the land is carpeted.
The forests of the Elburz mountains abound
with wild animals, such as wolves, tigers, jackals,
wild boars, foxes and the Caspian cat. Deer
of every variety inhabit some of the mountains.
Lions and leopards are also found in Mazan-
daron. Among domestic animals the horse,
the camel, and the buffalo hold first place. The
horses of Persia have always been celebrated as
28
MODERN PERSIA
the finest in the East. They are larger and
more handsome, but are not so fleet as the horses
of Arabia. Sheep are one of the main sources
of wealth of the country. All the rivers are well
stocked with fish, especially with sturgeon. Sil-
ver, lead, iron, copper, salt, antimony, sulphur
and naphtha are mined in large quantities. The
late Shah found a little gold, but not in quanti-
ties sufficient to pay for mining:
INHABITANTS.
. In the days of Darius and Cyrus the popula-
tion numbered not less than 40,000,000, but.
that number has diminished until now not more
than 10,000,000 people dwell in this once popu-
lous land. These are from different nationali-
ties: the Kurds, numbering 500,000; Arabs,
500,000; Jews, 20,000; Nestorians, 60,000; Ar-
menians, 60,000; Zoroastrians, 15,000, and the
remainder are a Mohammedan sect.
MANUFACTORIES AND TRADES.
The manufactories of Persia are by no means
extensive, but Persian rugs and shawls have a
reputation the world over. The deft fingers of
the women have contributed for centuries to the
glory and wealth of this country. In the marts
and markets of the world these rugs and shawls
sell for fabulous prices. At the World's Fair
I saw a single rug valued at $15,000.
GENERAL SURVEY OF PERSIA
Trade, both domestic and foreign, is carried
on by caravans. Tabriz is the chief commercial
city, and from this point goods to the value of
$2,500,000 are exported annually. From the
Province Shiraz about $900,000 worth of opium
is sent out each year. ..
GOVERNMENT AND TAXATION.
The government of Persia is a pure despotism.
The Shah is absolute monarch; he appoints gov-
ernors for each of the thirteen states, and these
governors, in turn, appoint minor governors for
the cities. Six cabinet officers assist the
executive, but their function is wholly advis-
ory. Upon the least pretext any member of
the cabinet may, at the will of the Shah, lose
his head.
The country has been impoverished for ages
from two principal sources. Nömadic tribes,
wandering bands of Kurds and Arabs swoop
down upon some unprotected villages and carry
away everything of any value. Taxation is the
second cause of poverty. The burden of the
taxes falls upon Jews and Christians, the most
cruel extortions often being used to obtain the
desired amount. In 1882. the revenue was abouť
£1,880,000, of which nearly £1,500,000 were from
direct taxations. But notwithstanding so much
is collected, not one cent goes for public im-
provements.
30
MODERN PERSIA
THE ARMY.
The standing army numbers about 130,000; of
which only 30,000 are well-disciplined infantry,
10,000 artillery, 10,000 cavalry, and irregular
infantry and guards constitute the remainder.
The officers in the Persian army are for the
most part ignorant and inefficient, while the
soldiers are described as obedient, sober, intelli-
gent and capable to endure great fatigue. The
peculiar power of the Persian army lies in
its irregular cavalry of Kurds and other tribes,
wlio are famous for their courage and dar-
ing, and are equal to the Russian Cossacks, and
vastly superior to tlie Turkish Sultan's Boshi-
bozouks.
CHAPTER II.
THE ANCIENT HISTORY OF PERSIA.
ACCORDING to the poet, Firdusi, in his
“Shah Nomeh," the history of Persia
begins some thousands of years before the Chris-
tian era. Professor Yooseph, of Oroomiah Col-
lege, one of Persia's most scholarly men, holds
that as early as the time of Abraham there was
here an organized government. The first king

PERSIAN OFFICER.
· THE ANCIENT HISTORY OF PERSIA
THE ANCIENT HISTORY OF PERSIA : 31
was the Chedolaomer of the Bible, King of
Elam. (Gen. 14: 1). The opinion is confirmed
by the fact that the name Elam is in reality
the name of Persia Persians call their country.
Ajam. Thus it can be seen that the Hebrew
letter 1 has been changed to j. However, there
is stronger proof of this theory in the accounts
of Greek historians. The north-west part of an-
cient Persia, called Media, was known to the
Greeks as a part of the Assyrian Empire. But
the Medes, under Dejoce in 708 B.C., threiv off
the yoke of Assyria, and gained the dominance
over the other tribes of Persia. In 538 Cyrus
. of Persia rebelled against the Medes, led an
army to victory over them, and extended the
Persian Empire as far east as the Oxus and
Indus and over Asia Minor, Syria, Palestine
and Mesopotamia. He was succeeded by his
son, Cambyses (529-522), and the latter by
Darius (522-521). This dynasty ruled till Darius
III. (336-329.) He was compelled to yield
his throne to Alexander the Great, who con-
quered all Persia. Under the leadership of the
tribe of Arsocide, Persia became independent
in 246 B.C. But the dynasty of Arsocide came
to an end at the hand of Ardasher Babajan,
who managed to gain possession of more than
half of the entire country, 1.c., of the Provinces
of Fars, Kerman and the whole of Irakiston,
32
MODERN PERSIA
Then in 218 this valiant warrior conquered the
whole nation, and was crowned “King of
Kings,” in Persian, Shah in Shah). With
Ardasher began the famous dynasty of the Sas-
sanide, who brought Persia to an unprece-
dented eminence of power and prosperity. Their
last king succumbed to the Arabs in 636 A.D.,
and the latter rules till 150 A.D. The tribe
of the Abbossides went to the throne at this
time, but were soon in turn overthrown. Persia
was then divided into different provinces, until
in 1253 it was conquered by the Mongols under
Genghis-Khan and his grandson, Khulakun-
Khan. The former was a Christian. During
his reign Moryaw-Alaha was the Nestorian
patriarch, and under him the Church was very
successful. The Mongol dynasty lasted until
1335.
A new dynasty arose in western Persia in
1500. The first prince of this line was Ismael,
the descendant of an ancient family of devotees
and saints. He was held in the highest esteem
by his followers,' who revered him, not only on
account of his own valor, but for the high
standing of his family. Having become the
leader of a number of tribes, he overthrew the
power of the Turkoman and made Azerbijon
their capital. He then rapidly subdued western
Persia, and in 1511 took Khorason and Balkh
THE ANCIENT HISTORY OF PERSIA 33
from the Uzbeks. In the year 1514 he encoun-
tered a far more formidable enemy in the
mighty Salim, Sultan of Turkey, whose zeal for
conquest was fanned by religious hatred of the
Shiites, who were followers of Ismael, and who
in turn were fiercely inflamed against a sect
called Sunites. In the ensuing conflict Ismael
was defeated, but Salim did not gain greatly by
his victory. The son of Ismael, Shah Tah-
masip, who reigned from 1523-1576, subdued
all the Uzbeks of Khorason, and frequently de-
feated the Turks without suffering the loss of a
single battle. He takes rank as a prudent and
spirited ruler.
Shah Abbos I., the great, who was one of the
most glorious of Persia’s modern kings, ascend-
ed the throne in 1585, and ruled until 1628.
He, restored internal tranquillity and repelled
the invasions of the Uzbeks and Turks. In the
year 1605, he gave the Turks such a terrific
drubbing that they made no more trouble dur-
ing his long reign. He also restored to his
kingdom Kürdiston-Mosul and Diarbekir which
had long been separated from Persia. Abbos'
government was strict, but just and equitable.
Roads, bridges, caravansories, and other conven-
iences for trade were constructed at great cost,
and the improvement and ornamentation of the
towns were not neglected. Many of his large
MODERN PERSIA .
caravansories which bear his name remain to
this day. Isphahan, his capital, in a brief period
of his reign, doubled its population. His toler-
ance was remarkable, considering the character
of his ancestors and subjects, for he encouraged
the Armenian Christians to settle in the coun-
try, well knowing that their peaceable, industri-
ous habits would enhance the prosperity of his
kingdom. His successors were Shah Sufi (1628-
41), Shah Abbos II. (1641-66) and Shah Soliman
(1666-94). During the reign of Shah Sultan
Hussein (1694-1722), a weak and foolish prince,
priests and slaves were elevated to high offices,
and the Sun-nites suffered sore persecution. . The
result was that Afghan beseiged the King in Isp-
hahan. Hussein abdicated the throne in favor
of his conquereor, who ultimately became insane
and suffered deposition in 1725 at the hands of
his brother, Ashrab. The atrocious tyranny of
Ashrab was suddenly checked by the celebrated
Nadir-Shah. Hussein and Ashrab belonged to
the dynasty of Syydes, a holy sect, descendants
of their propliet Mohammed. Nadir-Shah was
one of the greatest warriors of Persia. He raised
Tah-Masip (1729-32) and his son Abbos III.
(1732-36), of the Suffivian race, to the throne,
and then on some frivolous pretext deposed Abbos
III. and seized the scepter himself (1736-47).
Nadir was assassinated by Imám-Kuli-Khan, of

KING KARIM KLAN KURD.
THE ANCIENT HISTORY OF PERSIA
35
Oroomiah, whose descendants now live very near
our Mission Station in Oroomiah. Again, after
the murder of Nadir, Persia was divided into
many independent states, and became a field
of blood. Bloogiston and Afghaniston became
independent till "1755, when a Kurd, Karim
Khan (1755-179), abolished this state of affairs,
re-established peace and unity in western Persia,
and by his industry, wisdom and warlike talents
acquired both the esteem of his subjects and the
respect of the neighboring states. He received
the title, “Father of Persia." Karim Khan was
succeeded in 1784 by Al-Murad, then by Jaafor
and the latter by Lutf-Ali Marza.
During Lutf-Ali's reign, Mazandaron became
independent under Agha Mohammed Khan, a
Turkoman. Lutf-Ali-Merza rushed on Mazan-
daron and killed all the relations of Mohammed
Khan, who were ruling there, and took captive
gha Mohammed Khan, a boy only six years
old, making him a eunuch. This boy was of
Kojor race. When he was in the harem of
Luft-Ali, he kept thinking how his cruel master
murdered his father and all his relations.
When he sat on the royal rugs, he would take
his revenge by cutting them. When he was of
full age, twenty or twenty-five years old, he
ran away to his own country, Mazandaron, and
joined himself to his relations. He frequently
36
MODERN PERSIA
attacked Lutf-Ali, and defeated him in 1795.
He was then able to establish his throne in the
southern part of Mazandaron. This great
eunuch king founded the dynasty which rules
to-day, restored the kingdom as it was under
Karim-Kurd: and conquered Georgia and Kha-
rason. But he was assassinated May 14, 1797.
His nephew, Futteh-Ali-Shah (1797-1834) en-
gaged in three wars with Russia and was de-
feated each time. As a result he lost his ter-
ritory in Armenia, and a great part of Persia,
namely from the Caucassian mountains to the
River Aras, which now fixed the boundary be-
tween Russia and Persia. Futteh-Ali in his
last war with Russia in 1826 was entirely de-
feated. · Beside losing some part of his territory
he paid the sum of 1,800,000,000. roubles
($9,000,000 to Russia. The death of the
Crown Prince, Abbos Mirza, in 1833 seemed
to give the final blow to the declining fortune
of Persia, as he was the only man who seriously
attempted to raise his country from the state of
abasement into which it had fallen. Futteh-Ali
had seven sons. One of them, Johon-Suz-Mirza,
lives to-day. Seven years ago he was governor
s in the author's city; and came to visit the Col-
Tlege of Oroomiah accompanied by a hundred
princes and counts. He is a very ostentatious
man. “ After the death of the Crown Prince
1
.
111

FOUNDER OF THE PRESENT DYNASTY,
آیا میر طن قمر۔
THE ANCIENT HISTORY OF PERSIA
each of the seven sons claimed to be inheritor
of the throne while the father was still living.
At the same time the Crown Prince, Abbos
Mirza, had a. son named Mohammed. Futteh-
Ali, when quite old and near to death, by the
aid of Russia made Mohammed, his grandson,
king (1834-1848). Nayib-Al-Saltana acted as
regent during the boyhood of Mohammed.
When he came to power for himself he con-
ceived the idea of restoring Bloogiston, Afghan-
iston and a great part of Turkoman to Persian
dominion. He was specially anxious to take
Herat, the key to India, but was resisted by
England. The war was terminated in 1838.
Nasiruddin (defender of his religion), the
late Shah, who was assassinated May 1, 1896, a
young man eighteen years old, and very ener-
getic, succeeded to the throne of his father in
1848. Following his father's example, the new
Shah tried to restore Afghaniston and Bloogis-
ton, but was compelled by England to sign an
agreement on January 25, 1858, by which he was
bound not to interfere further in the internal
affairs. of Herat.
In 1856 he violated this treaty and took the
City of Herat. After a severe war with Eng-
land in 1857, in which his loss was 20,000 sol-
diers, he relinquished Herat, but he added to
Persia many provinces in the western part of
38
MODERN PERSIA
Afghaniston and Bloogiston, and also some states
in Turkoman. He was one of the best kings of
Persia. He visited Europe three times, once in
1873. He had European ideas, and was a well-
educated man. He started a good system of pos-
tal telegraph, and had trained after the European
discipline 30,000 soldiers. Above all, he founded
a beautiful college in Teheran, which is called
in Persian Daralfnoon (or the place of science).
The present Shah, Mozuffuruddin was born March
25, 1853, and succeeded to the throne of his
father May 1, 1896. In 1892 the author saw himi
at Oroomiah College. He came with a large ret-
inue to visit, being entertained at the home of
Dr. Cochran. The work of the college pleased
him, and he made it a gift of thirty pounds. He
is a very kind and liberal man, especially toward
the poorer of his subjects. We believe God will
make him to be good to the oppressed Christians.
The list of kings who have reigned over Persia
as regular kings make a total of 255.
.
0
ARCHITECTURE OF PERSIA
39
CHAPTER III.
ARCHITECTURE OF PERSIA.
M HE architecture of Persia is of consider-
& able interest from the fact that the Per-
sians added to their own the architecture of
Assyria and Egypt, when they conquered those
mighty empires. Hence the composite nature
of the designs of some of her most famous
buildings. A brief study of the old City of
Persepolis will enable us the better to under-
stand the nature and architecture of this land,
so rich in magnificent ruins. (The author wishes
to give credit to McClintock and Strong's En-
cyclopedia for a large part of the following
pages. He has extracted many quotations from
this work.) This city, called “The Glory of
the East,” the ancient capital of Persia, is situ-
ated in the Province of Faris. on the River
Araxes. Darius, Hastaspes, Xerxes, Artaxerxes
and others tried to make it one of the grandest
cities in all the world. Unfortunately it was
destroyed by Alexander the Great, and now
contains only some ruins of the royal palaces.
First is the Chehly Minor (forty pillars); also
called Tokhtie-Jamshid, or throne of Jamshid.
Some suppose that Jamshid was the founder of
the city. Next in order is Nakhshie-Rustum,
to the northwest. Near each of these palaces
40
MODERN PERSIA
are the mounds of the tombs. The east building
is the Harem of Jamshid, situated on a vast
terrace of Cyclopean masonry, at the foot of
a lofty mountain range. By far the most im-
portant is the first group, situated at the foot of
a lofty mountain range. The extent of this
terrace is about 1,500 feet from north to south
and 800 feet from east to west, and was once
surrounded by triple walls 16, 32 and 60 feet
in height respectively. The internal area is
further divided into three terraces, the lowest
one to the south; the central being about 800
feet square and rising 45 feet above the plain;
and the third, the northern, about 550 feet long
and 35 feet high. On the northern is the
“Propyleuin of Xerxes," but most distin-
guished here is the “Great Hall,” of Xerxes,
called Chehly Minor by way of eminence. The
palace of Xerxes and that of Darius, towering
one above the other in successive elevation, are
also on this terrace. The stones used for this
building are of dark gray marble, cut into
gigantic square blocks, and in many cases ex-
quisitely polished. The ascent from the plain
to the great platform is made by two flights,
the steps being nearly 22 feet wide, 31 inches
high and 15 inches in tread, so that travellers
llave been able to ascend on horseback The
Propvleum of Xerxes is composed of two masses
(O
S
ARCHITECTURE OF PERSIA
41
of stone work, which probably formed an en-
trance for foot passengers. The steps are paved
with gigantic slabs of polished marble. The
portal is still standing, and bears figures of
animals 15 feet high. The building itself is
conjectured to have been a hall 82 feet square,
closely resembling the Assyrian halls of Nine-
veh. It bears the following inscription: “The
great God Ahroomazda, He it is who has given
this world, and who has given life to mankind,
who has made Xerxes both king and lawgiver
of the people. I am Xerxes the King and
Great King, the King of Kings, the King of
the many peopled countries, the supporter of
the great world, the son of King Darius, the
Achoemenian.”
“Says Xerxes the King by the grace of
Ahroomazda I have made this gate of entrance.
There is many another nobler work besides this
-Persepolis, which I have made, and which my
father has executed.”
An expanse of 162 feet divides this platform
from the centre one, which bears many of those
columns of the Hall of Xerxes, from which the
ruins have taken their names. The stairs lead-
ing up to the Chehly Minor are still magnifi-
cent, according to the statement of Prof.
Jooseph, whose residence was near this historic
palace. The walls are superbly decorated with
42
MODERN PERSIA
L
sculptures, representing colossal warriors with
spears, gigantic bulls, combats with wild beasts,
processions and the like, while broken capitals,
shafts, pillars and countless fragments of build-
ings with cuneiform inscriptions cover the
whole extent of the platform, 350 feet from
north to south and 280 feet from east to west.
The great Hall of Xerxes, perhaps the largest
and most magnificent structure the world has
ever seen, is computed to have been a rectangle
of about 300 to 350 feet, and to have conse-
quently covered two and a half acres. The
pillars were arranged in four divisions, consist-
ing of a central group, six deep every way, and
an advanced body of twelve in two ranks, the
number flanking the center. Fifteen columns
are all that now remain of the number. Their
form is very beautiful. Their height is 60 feet;
the circumference of the shaft, 16 feet; the
length from the capital to the turrets, 45 feet.
Next along the west front stood the palace of
Darius, and to the south the palace of Xerxes,
imeasuring about 86 feet square, similarly
decorated with lions, birds heroes, kings and
warriors.
Of course the present architecture of Persia
is not equal to the old, for the evident reason
that the country is not so rich as it was. How-
ever, the work in some cities is equivalent to
1
ARCHITECTURE 43
TRT
OF PERSIA
ancient buildings. In modern times some
splendid palaces have been erected of brick,
either of raw or hardened by fire. These tower
to a considerable height. The custom of Persia
is to beautify without rather than within, so
the exterior is painted with different col-
ors. Blue, red and green are favorites. The
walls are adorned with the pictures of
flowers, birds, lions and many verses of Al-
Kuran. Favorite poems also appear. Inside
it is more plain, whitened by chalks. But the
roof is wonderfully decorated with delicate
chalk work. Here are sculptured designs of
ladies holding bouquets of flowers, playing with
doves on their shoulders and surrounded by
beautiful objects. Usually in the centre is a
large mirror. This is all hand work. A single
mason may work a month in: completing the
roof decorations of one room. All buildings are
square. Village architecture is very poor.
Buildings are one story in height, especially of
Mohammedans. Most all are built of unburnt
bricks. A Mohammedan peasant does not know
the joy and pleasure of living. Though he has
plenty of money, he is content to live in a small
cottage, spending little.
Christians, on the other hand, are the direct
reverse, and are learning to enjoy having things
nice.
44
MODERN PERSIA
CHAPTER IV.
THE LANGUAGE AND POETRY OF PERSIA.
THE LANGUAGE AND POETRY OF PERSIA.
M HE ancient languages of Persia are three:
(1) The Zend or East Iranian, or Bacto-
rian language. But this became obsolete dur-
ing the third century before Christ. This was
called the Zoroastrian language, because the
name Zend is that of their sacred book. (?)
The ancient Persian language, the chief rem-
nants of which are found in the cuneiform in-
scriptions of the time of Archemides, discovered
in the ruins of Persepolis on the rocks of Behis-
ton. The inscriptions contain the names of
gods, men and of Daniel the prophet. (3) The
third language was Pehlawee, spoken by the
West Iranians, Medians and Persians during the
period of the Sassanidae — 3rd to 7th century,
A.D.
At last a new form of commentaries to the
sacred writings came into existence, in which
clearer and more distinct characters were used.
Almost all old words of the Zend were replaced
This new form is called Pazend. In later times
historians and the Arabs have called it Parsee.
THE LANGUAGE AND POETRY OF PERSIA 45
It was in use from 700 to 1100 A.D.. At 1100
the old Persian language was revived. This is
called Jamie or Nizamie.
A purer dialect came into use as the direct re-
sult of the writings of the poet. Hafiz, 1100
A.D., and has continued down to the present
day. This is spoken especially in Shiraz, a city
of great note in the history of Persia, and the
capital of the state of Faris, which gives Persia
its name.
Unfortunately after the Mohammedan con-
quest Persia fell under their reign. Arabs tried
to infuse Arabic into the Persian language. The
Koran was the only Holy Bible to them; they
believed that its teachings should be accepted
by all Parsees. All writers in the country now,
as a matter of course, became Mohammedans.
With the fanaticism characteristic of a con-
quering religion, with the ruthlessness which
Islam has always shown, all the representatives
of the old Persian literature and science were
grievously persecuted by Omar's general, Sayid
Ibn Abou Wakkas. All priests and writers
were compelled to accept the new order of
things: “Allah the only God, and Mohammed
His Prophet.” So the pure language of the
Parsees was infused with Arabic words to such
an extent that one-third of the words of the lan-
guage are Arabic.
4:6
MODERN PERSIA
POETICAL LITERATURE.
Under the dynasty of Samanides, a writer
comes into view, one Nasr, living about 952
A.D., under the third ruler of the dynasty.
Also Abul Hasson Rudige, the blind, lived under
the same ruler. This man wrote 1,300,000
rhymes. About 1,000 A.D., Kabbas wrote, being
a contemporary of Mahmud who surrounded him-
self with four hundred court poets. Ansarie,
another writer, who wrote 300,000 rhymes in
honor of the king.
The reign of Atabek dynasty was the brilliant
age of Persian poetry. Anhaduddin Anawaree
was one of the greatest writers of that period.
The best mystic poet was Sunayi, author of
30,000 distichs. Nizami, about the twelfth cen-
tury, was the founder of the Romantic Epoch.
The greater part of his Jami or collection of five
romantic poems, are about Khosraw and Shirin,
a king and his betrothed; Magenoon and Leila,
a lover and his betrothed..
Kizilarsalon, the king, offered for each one of
his poems not less than fourteen estates. His
tomb now at Gendsheh is visited by hundreds of
pious pilgrims.
In the eastern part of Persia the theosophical
mysticism was pre-eminently cultivated, especi-
ally in Azerbijon state. A great number of
these mystics are in Oroomiah, my city. They
THE LANGUAGE AND POETRY OF PERSIA 47
speak in allegorical form in glowing songs of
wine and love.
Again in this province we find Sunayee in
the thirteenth century and Hariduddin Attar, :
born 1216. A still greater man in this peculiar
field was Djalal Eddin Romi, born at Balkh,
and who died 1266. He was the founder of a
still existing and most popular order of Dar-
wishes. His poems on contemplative life have
made him the oracle of oriental mysticism up, to
this day.
I will give one of his rhymes which will
show the spirit of his mysticism: “Gar Kasi
wasf ou Zman Posad, bidil oz binishon chigu-
yan baz, ashikon kushtagon mashookand, bar
nayayad Z kooshtagon awaz.” The thirteenth
century was one of the most brilliant in the an-
nals of Persian poetry. The greatest seer of
the era was Sheikh Musli Eddin Sahdie of
Shiraz, who died in the year 1291. He stands
unrivaled as Persia's foremost didactic poet. His
Boston and Guliston—" the fruit of the garden
and roses”-are universally known and loved in
Europe.
At the beginning of the fourteenth century
we made several meritorious imitations of Sahdi
in didactic poetry. But far above all these, as
above all other Persian lyrical and erratic poets,
shines Hafiz. The “Sugar Lip” is a book in
48
MODERN PERSIA
which he sang of wine and love, nightingale
and flowers, bee and roses. Below is given a
quotation from one of his poems about the
nightingale and the miller: “Ai morgh saher
ashk zparwana beyamoz, Kan sukhtara jan
shud wawaz nayamad.” Translation: “Oh,
thou, the bird of morning, you must learn love
from the miller. It burned itself in the fire,
but did not make any noise.” Haji Mollah
Kozim translated this rhyme as follows: “The
morning bird is the nightingale—little smaller
than the sparrow, but it has a very. loud voice,
as clear as a golden bell. All poets in Persia agree
that it is a better singer than any other bird in
Asia. Besides his singing he is the bird that has
more love for his mate than any other bird in
the world. They generally sing in the morning
and the evening time. When the female is on
her nest the male sits in the same tree, or very
near, and sings for his mate. At times the
male sits on the nest, and, his mate perched
near by sings for him in a wonderfully sweet
voice. The nightingale is a general favorite,
and many popular songs have been written
about this bird, and are sung by nearly every
young man and young lady, boy and girl in
Persia.
This author. says of the miller that it loves
light more than any other insect. From its
THE LANGUAGE AND POETRY OF PERSIA 49
love of light it throws itself into the fire, as
everyone has seen in America of a summer
evening about an electric lamp. Sahdi takes
this example for himself to illustrate his love to
God. He says the love of the miller is more
than the love of the nightingale, because the
nightingale shows its love by singing and mak-
ing noise; but the miller, though it has a living
body, makes no noise when it is burning in the
fire. “So,” says he, “ought to be my love to
God.”
The city of Shiraz from the beginning until
this day has been the seat of religion and especi-
ally of poetry because these two eminent poets,
Sahdi and Hafiz, were born, lived, wrote and
died here. Their tombs are visited annually by
thousands of pilgrims. They are dead but their
influence still lives, and it has much effect on
Persia and especially on the inhabitants of the
city of Shiraz. Many students are enrolled at
the great cathedral mosque in the city, where
some of the ablest professors of the country are
instructors. Professor Yooseph, a graduate of
this institution, told me that the air and the very
dust of that city has in it the spirit of poetry.
Even the small boys who sell grapes, apples,
etc., in the streets sing some very charming
poems about their fruits, though they themselves
may never have learned to read.
50
MODERN PERSIA
THE SWEETNESS OF THE PERSIAN LANGUAGE FOR
POETRY.
The Persians have one poem about the sweet-
ness of their language for poetry, as follows:
“ The original language was the language of
Arabs. The Turkish language is hard. But the
Persian language is honey-comb." In compari-
son with the other Asiatic languages many scho-
lars think it is indeed honey-comb and the sweet-
est of Asiatic languages, if not also of European
languages, for the expression of poetry.
PART II. RELIGIONS.
CHAPTER I.
PARSEE RELIGION.
U
THIS was the prevailing religion of Persia in
ancient times. Zerdush was either the
founder or a reformer of that religion. The gen-
eral belief is that he was the founder, since the
religion and its followers are called by his name.
Some suppose that this religion and the religion
of Hindoo were originally the same, and that
they were divided by some political affair be-
tween the Iranians and the Aryans. The Hindoo
branch took the name of Brahminian. The doc-
trines changed somewhat after the separation,
but the fundamental principles remained the
same.
Different dates are given for the beginning
of the Zerdush religion. Some authorities date
its beginning at 1200 B.C., while others place
it at 500 B.C. The latter is generally agreed
upon. There are two prevailing ideas about his
1
52
MODERN PERSIA
1
place of birth, both Babylonia and Oroomiah,
Persia, being claimed as his native city. There
are many good reasons for believing that Oroo-
miah was his birthplace. First, the original wor-
shippers were Persians, and the religion was
started in Persia. Second, all Oriental scholars
and writers supposed that this was his native -
city. Third, in the district immediately sur-
rounding Oroomiah the writer has seen more
than thirty immense hills of ashes, the remain-
ing monuments of the fire worshippers of this
religion. Fire was their god, and a continuous
flame was kept burning through the centuries.
Some of these mountains of ashes are so huge
in size that it would take a man an entire day to
walk around it, and as high as the Masonic Tem-
ple of Chicago, a twenty-story office building:
Some of these hills are named as following:
De-ga-la, Sheikh-Ta-pa, Gog-ta-pa, etc. Among
these hills we find the “ Tower of Silence," a
large structure built of stone and containing the
remains of kings and other notable men of an-
cient times.
BIBLE AND DOCTRINES.
The bible of the Parsees is called Avesta,
which means the revelation. The language is
Zend, from which the Persian language is de-
rived. The founder of this religion taught as
un
PARSEE RELIGION
53
pure monotheism as was taught by Mohammed.
Zerdush taught the existence of but one deity,
who was called Maz-daw, or, as it is pronounced
now in Persia, Hurmizd. To this god was attri-
buted the creation of all good fortune, govern-
ment, long life, honor, health, beauty, truth,
joy, and happiness. But later this doctrine of
monotheism became dualism, i.e., the supposi-
tion of two primal causes of the real and intel-
lectual world, the Vahu Mano; the good mind
or reality and Akem Mano or the naught mind
of naught reality. Ah-ra-man, the god of dark-
ness has created devils, he causes evil thoughts,
evil deeds, wars, misfortune, sorrow, death, and
hell. Zerdush taught there are two lives, one
mental and the other physical. He believed in
the immortality of the soul; that there are two
abodes for the departed, heaven, the house of
angels, and hell, the dwelling-place of the devil
and his angels. Between the two there is a
bridge of judgment over which only the follow-
ers of Zerdush will be able to cross safely. Be.
fore the general resurrection the Sosiosh, the
son of Zerdush, will be spiritually begotten.
He will come as a messenger from Ahuramazdoo
and will foretell the time of the resurrection and
judgment. The world at that time will be
utterly steeped in wretchedness and darkness
and sin; will then be renewed; death, the arch-
54
MODERN PERSIA
fiend of creation, will be slain and life will be
everlastingly holy; and righteousness will dwell
in the renewed world. This Zoroastrian creed
flourished until the time of Alexander the Great
throughout ancient Ironiona including Cabu-
liston, Bakhria, Media and Persia, and then
declined. But again under Ardashir, who has
been called Bobegon, and who claimed to be the
descendant of Zerdush, the religion of his ances-
tors was renewed, and the lost parts of the holy
book, Avesta, were found and put together. He
chose a magician the ablest of 40,000 magician
priests, to translate the book into vernacular
language, thus renewing the religion. Unfor-
tunately the Avesta was utterly destroyed in
A.D. 640 by the followers of Mohammed.
Now we have in Persia only 15,000 Zoroas-
trians. The Mohammedans called them ga-
brees, i.e., ungodly. Most of them live in Ker-
man Yezd on the soil of their motherland.
The men are good citizens, humble, honest and
generous, especially to their own brethren, and
are, industrious, intelligent, handsome, clean in
appearance and faithful to their religion. The
women are most beautiful, delicate in frame,
small hands, small nose, clear complexion, with
pink cheeks, black eyes and eyebrows. They
do not cover their faces when in public, except
to Hohammedans, whom they consider wicked
PARSEE RELIGION
55
men. The women are good, faithful housewives
and honest to their husbands.
THEIR RITUALS.
A Parsee child must be born on the ground
floor of the house of its parents as a sign of
humility, and that the child may begin its life
with good thoughts, words and actions, and as a
sign of loyalty to its parents. The mother can-
not go out for forty days. After that she washes
herself with holy water which has been sancti-
fied by the priest.
· A Parsee rises early, washes his hands and
face, and recites his prayers towards the sun.
He rejects pork, ham and camel flesh and will
not eat anything cooked by one outside of the
Parsee religion. Marriages can be contracted
only with persons of their own creed. Polyga-
my is forbidden except after nine years of ster-
ility, then a man is allowed to marry another
woman. Divorces are entirely forbidden. The
crimes of fornication and adultery are very ser-
erely punished. They worship the clean crea-
tions of the great Hurmizda such as the sun,
moon, fire, etc. Aha-ramazda is the origin of
light, the sun and fire having come from him,
he having first been created by Hurmizda. In
the case of a hopelessly sick person the priest
56
MODERN PERSIA
will recite some text of the holy bible Avesta,
as a consolation to the dying person. After
death the body is taken to the ground floor, the
place of its birth, to be washed and anointed
with perfumes, dressed in white and put upon
an iron grating. A dog is brought in to take a
last look, and he drives away all evil spirits.
The friends and relatives go before the door,
bow down and raise their hands to their heads
after touching the floor, as an indication of
their last respect to the departed soul. The
body upon the bier is covered. Two men will
bring it out and give it to four pall-bearers
dressed in white, who, followed by a great pro-
cession, take it to the “ Tower of Silence." The
last prayer will be recited in the holy temple a
building in which the holy fire burns continually
through the ages. The body is then taken from
the “ Tower of Silence" and placed on an iron
bier, is exposed to the fowls of the air and the
dew of heaven and to the sun until the flesh has
disappeared, and the bleached bones fall through
into a pit beneath, and are afterwards buried in
a cave.
They believe the holy fire is brought down -
from heaven. Only priests can approach it and
they must wear a half-mask over the face lest
their breath should defile it, and never touch it
with hands, but by instruments. Tobacco smok-
PARSEE RELIGION
ing is prohibited, as the smoker would defile the
holy fire. . They say. there are five kinds of fire
and great respect is shown to them. I remem-
ber having had a conversation with a Parsee jn.
which he said: “Fire purifies all things, is
stronger than all things, is cleaner than all other
things, more beautiful than all things; therefore,
fire is god. Your own Bible says: “I am a con-
suming fire.?"
The Parsees have five kinds of sacrifices.
These are the slaughtering of animals for the
public and poor men; prayer, the Doruns sacra-
ment with its consecrated bread and wine in
honor of the founder of the law, Heromah (or
Sama) and Dahman. This sacrament resem-
bles our Lord's Supper. It is eaten publicly as
a feast of joy. Fourth, the sacrifice of expiation,
which is offered by all men and is killed in their
temples. Lastly, the sacrifice for the souls of
the dead. The removal of moral and physical
impurities is effected by holy water and earth-
and by, prayer. Prayer and holy words from
the Avesta are recited several times every day.
Fasting and celibacy are hateful to the divinity.
The ethical code may be summed up in three
words—purity of thought; of words and of deeds.
This, they claim, will become the universal reli-
gion of the world.
A Parsee believes the soul of a dead man is
58
MODERN PERSIA
for three days walking near the tomb where the
dead body is laid. The fourth day the gates of
heaven will be opened and he will approach the
bridge of Chin-vat. Here the good and evil
deeds of his life will be weighed in the balances
of justice. If the good deeds of his life out-
weigh the bad, he will pass over the bridge into
heaven. If the bad are heavier than the good
the candidate falls beneath the bridge into hell.
In both heaven and hell there are three states.
In heaven, good words, thoughts and deeds; in
hell, bad words, thoughts and deeds.
CHAPTER II.
MOHAMMEDANISM.
MOHAMMED means “Praised One.” One
We of the Mohammedan divines once spoke
in the presence of the writer of the similarity in
the Arabic language of "Ahamad” and the
“ Holy Spirit," and he claimed to believe that
Ahamad or Mohammed was the Holy Spirit
which Jesus promised to send into the world.
When told in reply that Christ promised to send
the Comforter into the world immediately after
His departure, and that Mohammed did not live
MOHAMMEDANISM
59
until 570 years after Christ, the priest had no
more to say.
This great prophet of the desert who con-
verted the wild Arabs was born about A.D. 570,
at Mecca. He was the ouly child of Abdulla,
and his mother, Halima, both from the noble
family of Koreish, who claimed that they were
the descendants of Ismael and that their family
was hereditary guardians of the sacred Kaaba
Mosque, in which was kept the holy black stone
worshipped by all Arabs.
The Moslems have many legends and tradi-
tions regarding the birth of Mohammed. The
sun moved from its place and gave a more bril-
liant light, with the seven colors of the rain-
bow; the angels bowed themselves to him and
sung a new song in heaven; all the trees were
shaken as by a strong wind. He was born cir-
cumcised and with his navel cut. A seal of
prophecy was written on his back in letters of
light. Immediately prostrating himself on the
ground he raised his hands and prayed. Three
- persons as brilliant as the sun, one holding a
silver goblet, another an emerald tray, and the
third a silken towel appeared in company with
the angel Gabriel, the latter holding in his hand
a knife. Gabriel cut open the child's belly, the
first angel poured cleansing water over the
child to wash away all sin, the second held the
1
60
MODERN PERSIA
emerald tray beneath him, and the third dried
him with the silken towel, and then all saluted
him and called him the “prince and saviour of
mankind." His father died at the age of twenty-
five years, before his son was born. He left his
widow five camels, a few goats, and a slave girl,
her name being Amina. At the age of six years
Mohammed had a fit of epilepsy. He 'fre-
quently fell down and foamed at the mouth, and
snored like a camel. About this time his mother
died, and he was reared by his grandfather, Ab-
dul-mota-Kalib, and his uncle, Abu-ta-lif, and
nursed by his faithful slave, Amina. For a time
he herded goats, a disreputable occupation
among Arabs. But he afterwards glorified in
it, pointing to the example of Moses and David
and saying that God never called a prophet who
had not before been a shepherd. In appear-
ance he was of medium size, slender, but broad--
shouldered, and of strong muscles, black eyes
and hair, white teeth, oval-shaped face (which
is now much praised among Mohammedans), a
long nose, patriarchal beard, and a commanding
look. His step was quick and firm. He wore
common garments of white cotton stuff, and
mended his own clothing and did everything
possible for himself and aided his wives in
household affairs. He had fourteen wives be-
sides concubines. He possessed' a vivid imagina-
MOHAMMEDANISM
61
tion and a genius for poetry and religious doc-
trines, but was not learned and perhaps could
not read nor write.
He became servant for a very wealthy widow
named Khadijah,, and made several caravan
journeys for her to Syria and Palestine with
great success. Afterwards he won the heart of
the widow and married her against the will of
her father. He was twenty-five years of age and
the widow was forty-five years old. Marriage
proved happy and was fruitful with four daugh-
ters and two sons, but all died except one littlo
daughter, Fa-ti-ma. Mohammed adopted Ali,
his nephew, and married his daughter Fa-ti-ma
to him. She became the mother of all the pro-
phet's descendants. Mohammed loved his first
wife, Kha-di-jah, was faithful to her, and after
her death always cherished her memory, as she
was the first person to believe in his doctrines.
On his journeys to Palestine and Syria he be-
came acquainted with Jews and Christians and
got an imperfect knowledge of their religion and
traditions. At that time the Jews and Chris-
tians had scattered the ideas of monotheism
among the Arabs. Some of the Arabs were tired
of worshipping false idols and embraced the
faith in one God. One of these men was Mo-
hammed.. He became zealous to establish a re-
ligion throughout Arabia, to teach and com-
62
MODERN PERSIA
:
pel men to worship only one God and to recog-
nize himself as His only prophet. He spent
many days and nights in the caves of Mount
Hira, near Mecca, in meditation and prayer.
His zealous efforts to establish his faith brought
a return of the violent convulsions and epileptic
fits of earlier days, and his enemies said he was
possessed with demons. He started preaching
to the ignorant classes of Arabs, teaching them
that there was only one living God who created
heaven and earth and all mankind. In A.D.
610, his fortieth year, he claimed to have
received a call from_the_angel Gabriel while in a
trance in Mount Hira, directing him to--say:
* In the name of God.”. Many times after this
first meeting he communicated with Gabriel in
these caves and saw many visions. Once, when
almost discouraged, he waited for further en-
lightenment in visions to qualify him for the
d'uties of his office as prophet-if not to commit
suicide-when suddenly Gabriel, at the end of
the horizon, appeared saying: “I am Gabriel
and thou art Mohammed the prophet of God,
fear not.” After this assurance, he commenced
his career as a prophet and founder of a new
religion. His doctrines are gathered from three
religions, the Jewish, Christian, and Arabic. He
taught that there is only one Allah—Almighty
God, ever-present and working will. Hence-
MOHAMMEDANISM
63 -
forth the revelations came from time to time,
sometimes like the sound of a bell conversing
with him; at other times Gabriel came down
and spoke to him. For the first three years
he worked among his family. Kadijah was
his first believer. His father-in-law, Abu-Baker,
Omar, a young, energetic man, his daughter
Fatima, his son-in-law Ali and other faithful fol-
lowers to the number of forty, were the first
disciples of this new religion, and were very
influential in 'spreading the same. Then he
publicly announced that he had a command
from God, and had been given the divine office
as prophet and law-giver. As his notoriety:
spread, pilgrims flocked to Mecca, and he
preached to them, attacking the idolatry of
Mecca. When his enemies demanded a miracle
from him, he responded by producing the Ko-
ran leaf by leaf as occasion demanded. He pro-.
voked persecution; and civil war followed. In
A.D. 622 he was forced to flee for his life from
Mecca to Medina, a distance of 250 miles.
This flight is called Higira, meaning the flight
(July 15, 622), from which the era of Islam
begins.
In Medina he was generally accepted as a
prophet of God. His method was at first .olera-
tion. He said: “Let there be no compulsion
in religion,” but afterwards said: “All infidels
6,4
MODERN PERSIA
must accept one God and Mohammed his pro-
phet. If men refuse, kill them, plunder their
property, and their wives and daughters are for
you.” The wild Arabs were kindled by this
command. His followers were all robbers ex-
cept some of the leaders. In 624, with an army
of 305, all citizens of Medina, he gained a vic-
tory over his strong enemy Koreish, whose arır:y
was double the size of Mohammed's. By other
engagements he rapidly conquered Jews and
Christians. After one battle 600 Jews were
massacred at his order and their wives and daugh-
ters were made slaves. In 627 he triumphantly
entered Mecca, and in 630 he demolished 360
idols; then Koreish, à leading tribe, shouted
“There is but one God and Mohammed is His
prophet.” Ten years after Higira, with 40,000
Moslems he made his last journey to Mecca, and
subdued all Arabia. Upon returning to Medina,
he died in his home and in the arms of Ayesha,
his favorite wife, June 8th, 632, at the age of
sixty-three years.
When on his deathbed and suffering extreme
pain and anguish his friends expressed surprise
that a great prophet should suffer so. He called
their attention to the fact that one prophet of
olden times was eaten by worms, while another
was so poor as to have only a rag to cover his
shame, and stated that a prophet is not rewarded
YO
MOHAMMEDANISM
65
here, but hereafter. His last words were a
prayer for the destruction of all Jews and Chris-
tians because they were so hard to convert. He
prayed: “O Lord, let not thy tomb be an object
of worship. Let there remain only one faith,
that of Islam, in all Arabia. Gabriel come near
me; Lord pardon me, grant me joy, accept me,
into Thy companionship on high,” etc. ..
Mohammed did not claim the power of per-
forming miracles, but since his death some of
his followers have attributed miracles to him,
such as, when walking the streets; trees and
stones would salute him; he caused a flood of
water to spring up from dry ground; he rode
on his horse Borak through air from Medina to
Mecca, Jerusalem to paradise and to the hea-
venly mansions, and again came back to Mecca.
The only miracle Mohammed himself claimed
was the revelation of Koran. .
.. HIS CHARACTER.
Some people have the impression that Moham-
med was a man of good character and great sim-
plicity. Possibly this was true of him in the
carlier part of his life, but he degenerated as
Solomon; but, unlike the wise preacher of “van-
ity," he never repented. Mohammed was a
slave of sensual passion. The doctrine of poly-
gamy which he taught was the result of his
66
MODERN PERSIA
own sensuality. Ayesha, his favorite wife, said:
“The prophet loves three things - women, per-
fumes and food.” He, at the age of fifty-three
years, married this woman when she was at the
age of nine years. Again he claimed to have a
special revelation from heaven to marry Zey-
nab, the wife of his adopted son. To gratify this
wish, it was necessary for Zeyd, his faithful son,
to get a divorce from Zey-nab.
THE CONQUEST OF ISLAL.
“The secret of success for Islam is in the
sword," said Mohammed. His faith teaches
that one drop of blood shed for Allah, or God,
avails more than all prayer, fastings and sacri-
fices. One night spent in the holy armies of
Islam will be rewarded by Allah more than
human reason can think. Everyone that falls
in battle is received in heaven as a martyr and
rewarded for his devotion to the faith. After
Mohammed's death, his successor became ag-
gressive as his forces grew stronger. His
command to his armies was: “Before you
is paradise, behind you is hell.” Inspired
by this belief, the wild and superstitious
Arabs rushed forward and subdued Syria,
Palestino and Egypt. The churches in the
large cities of these lands were converted
into mosques for the worship of Mohammed,
: MOHAMMEDANISM
67
In 668 and 917 they besieged Constanti-
· nople, and in 707 subdued the northern pro-
vinces of Africa. In 711 they established a Cali-
fat in Spain at Cordova. The Arabs crossed the
Pyrenees and made the threat that they would
soon stable their horses in St. Paul's Cathedral
at Rome. But they were defeated by Charles
Martel in 1732. Ferdinand drove them out of
Spain into Africa. In the East, the Moslems-had
in the ninth century subdued...Persia, Afghanis-
ton, Bloogiston, a large part of India, also a large
part of Brahmanism and Buddhism. The Turks
were conquered in the eleventh century; the
Mongols in the thirteenth century. Constanti-
nople fell into the hands of the unspeakable
Turks in 1453. The magnificent church of St.
Sophia, in which Chrysostom preached the Gos-
pel with a fiery tongue, and many church fathers
chanted in it the true Word of God, was con-
verted into a mosque. To-day the Koran is read
there instead of the Gospel. The Sultan occupies
the throne of Constantine and calls himself the
“shadow of the Almighty,” boasts in his fanati-
cal religion, and scorns Christian powers. On the
other hand, the Christian powers look at him
with the cold spirit of Christianity, but I believe
the time will come and is near when the Gos-
pel will be preached again in the Church of
St. Sophia instead of the Koran.
O
MODERN PERSIA
CHAPTER III.
THE MOHAMMEDAN RELIGION.
THE Koran is the Mohammedan's holy bible,
creed and code of laws. The holy Koran
was delivered to Mohammed neither in graven
tablets of stone nor by cloven tongues of fire,
but it was engraven on Mohammed's heart and
was communicated by his- tongue to the Arabs.
His heart was the Sinai where he received his
revelation, and his tablets of stone were the
hearts of believers. The Koran contains 114
chapters and' 6,225 verses. Each chapter begins
with the formula, "In the name of God the mer-
ciful and the compassionate. The chapter is
named from the chief subject treated therein;
as “praise,” “the light,” “the spider," “ the
woman, etc.“ Mohammed received all of his re-
velation at once, but when occasion required he
dictated new chapters to Zeid. “Another notion
is that the Koran was delivered orally and was
scattered until after the prophet's death, when
it was collected by Ayesha, his youngest wife,
and Zeid. All of it was written in the best classi-
cal poetry. It is sweet in the Arabic language
but it looses its beauty when translated into other
languages.
THE MOHAMMED RELIGION.
- 69
Mohammed did not invent a new religion, but
collected most of his doctrines from the Jewish,
heathen and Christian religions and Christian
tradition. Mohammed was greatly indebted to
a Nestorian monk named Sargius Be-hi-ra, a
man of rare ability, whom the prophet kept in
his home for several years and learned all he
knew about Christian doctrines and traditions,
Many of the wise counsels, stories, teachings of
our duties to God and brethren' in the faith,
that are related in the Old and New Testaments
are reproduced in the Koran, but the language
is changed and the order of their occurrence is
reversed. The Koran contains mistakes, such as
making the Virgin Mary the mother of our Lord
the same person as Mary the sister of Moses
and Aaron. But without question the Koran is
one of the greatest books of the world in the
number of adherents it has. It is a code of civil
and religious law, 200,000,000 Mohammedans
scattered all over the world to-day are following
the teaching of the Koran. The book contains
much that is good and wise, but one of its most
dangerous defects is the prominence and ap-
proval given to polygamy and sensualism.
MODERN PERSTA
CHAPTER IV.
THE CREED OF ISLAM.
M ONOTHEISM is the corner-stone of Islam.
Their creed consists of six articles—God,
predestination, the angelsi good and bad, the
books and traditions of the 124,000 prophets,
the resurrection and judgment, eternal reward
and punishment. The formula continually re-
peated by the Mohammedans is this: “ There is
no god but God and Mohammed is His pro-
phet.” Allah, or God, has infinite power and
wisdom and is holy, omnipotent, omnipresent,
creator of the universe, upholder of all. He
is an arbitrary ruler, but deals justly with men.
He is an object of fear and reverence, rather
than of love and gratitude. The Mohammedan
does not look upon God as the Father. He
says God is the Almighty Creator, and men ought
to fear and tremble before Him as slaves. The
writer was reasoning with a Mohammedan one
day and spoke of God as “our Heavenly Father.”
He said, “You blasphemę; don't call God a
father. This could not be, as he never had
a wife. Allah has foreordained all things, good
and evil. An unconditional resignation to Him
is true wisdom. He is known because he has
revealed Himself through chosen messengers,
THE CREED OF ISLAM
71
angelic and human, such as Adam, Noah, Abra-
ham, Moses, and Jesus, our great and chief
prophets, but Mohammed is the last and the
greatest above all.”
CHAPTER V.
THE PRIESTHOOD.
THE Muj-ta-hid is the highest order of the
I priesthood, but this order is divided into
four degrees. The members of the highest de-
gree reside at Karballa, the sacred city. The
chief of this degree is called Naib-el-emam and,
in the belief of Shiites Moslems, he is the repre-
sentative of Mohammed. His position is the
same as that of the Pope in the Roman Catholic
Church; and he is believed to be infallible. His
authority extends over the entire clergy and in
some respects over government. He resides in
the most holy mosque, which was built on the
tombs of Hassan and Hussein, children of Ali,
who were martyrs in the war between Shiites
and Sun-neh Moslems. He has power to declare
holy war. Vast sums of money are contributed
into his keeping every year, which he spends
in defraying the expenses of thousands of pil-
grims who flock to this shrine, and also for stu-
dents who study in that mosque. He leads a
192
MODERN PERSIA
simple life, but it was stated by one of the pil-
grims that he makes considerable money for his
children. When this great chief dies there is a
day of lamentation throughout Persia, and lords
and counts feed thousands of poor men and di-
vide money among them. All business is sus-
pended for the day.
The late Shah, it is said, sent three different
messengers to this high Church official before
he could get an interview, the churchman plead-
ing humility and unworthiness to receive the
king, but before the latter departed after the in-
terview he was charged to be a good and faithful
ruler.
The second degree in the Muj-ta-hid, is called
Arch-muj-ta-hid. It is composed of four priests
who reside in the four places known as Era-wa-
nee, Shirazee, Khorasonee and Isphahonee, and
one of these officials succeeds Naib-el-emam at
the death of the latter.
The third degree is the common Muj-ta-hid,
who are numerous. In my city (Oroomiah) of
30,000 inhabitants there are ten or more priests
of this degree. Sometimes they are called Eu-
lama, meaning divines.
THE METHOD OF THEIR LIVING.
They are executors of civil and religious law;
no man can be a judge or lawyer unless he is a
THE PRIESTHOOD.
Muj-ta-hid. These priests judge such cases as
the division of property, for which they charge
a fee. Where the interested parties are rich they
are frequently required to appear before the
priest several times before a decision is given
that he may charge them a larger fee. As a gen-
eral rule, the man who pays these priest-magis-
trates the most money will win the case, even if
it is necessary to pervert the law. Many a well-
to-do man has been brought to poverty by the
extortions of these Muj-ta-hid. Government can-
not resist them. When lords or counts or rich
people marry, they charge large sums of money
for performing the ceremony. Large fees are
also made for writing legal documents in the
transference of land or other valuable property.
The common people consider it a privilege to
make presents to the Muj-ta-hid. These men are
usually very rich, and own one or more beautiful
palaces and have from two to four wives. Every
young widow who has beauty and riches is sought
in marriage by some of the priests
The fourth degree is called Mollah, and their
office is the same as the Protestant elder. The
Mohammedans have no preaching services such
as we have, except on holidays, when certain
ceremonies are carried out. The Mollah visit
the sick, call on families, teach them prayers and
traditions and conduct funerals. Some of them
174
MODERN PERSIA
teach children, who come to them. each day for
instruction. Their meals are provided by the
students, who bring them some food, usually
very choice, each morning. One dime a month
is generally the tuition fee. In the fall his par-
ishioners who are able give him a collection of
provisions for the winter, such as grapes, ap-
ples, wheat, fuel, etc. He is highly respected
in the community, and is always invited out to
a feast in some private home on holidays. He
writes documents for the people, for which he
gets from two to ten cents, but the fee is often
two or three eggs or a basket of fruit. This is
the poor Mollah's only income. Some of them
have no parish and do secular work for a living,
others recite Koran on the tomb of a lord, for
which they are paid by the relatives of the de-
ceased. I have seen one Mollah reciting Koran
for fifteen years at the tomb of a noted army
officer.
There are a class of priests, more learned and
devout, who work as the revivalists of their re-
ligion. On holidays, which are quite frequent,
the mosques are crowded with worshippers, when
one of these priests mounts an elevated pulpit
with great ostentation and in an impressive
voice begins to read or repeat Koran. He will
chant traditions of the prophets and martyrs and
relate pathetic stories of the noble sacrifices of
THE PRIESTHOOD
departed heroes of the faith. His charming tones
and utterances have much effect on his audience,
and men and women weep and beat their
breasts. .
THÉ GARMENTS OF THE MUJ-TA-HID.
The Muj-ta-hid wears underclothes of white
linen; his long coat is made of woolen cloth. His
outer cloak is a robe that hangs to the feet.
This robe is quite expensive, being made of the
fur of animals, and is dyed yellow. They be-
lieve it a duty to wear a robe of skin as a sign
of meekness. The robes cost from $50 to $500.
He wears a girdle of white linen in many folds.
His turban is large and white. The light, heel-
less shoes cover only half of his feet. When he
goes out he has a fine staff in his hand, the han-
dle being of gold or silver. From ten to twenty
servants accompany him, some stepping before,
others after him. Men of all classes rise and
salute him by bowing with their hands across
their breast. Many men kiss the shoes of the
high Muj-ta-hids.
THE PLACE OF SAY-YIDS IN MOHAMMEDANISM.
Mohammedanism is divided into two great
sects, viz., Shiites and Sunnites. Both hold
. Mohammed to be the prophet and Saviour of
mankind and Koran to be the holy bible, writ-
en by the finger of God and given to Moham-
1 .
III
276
MODERN PERSIA
med through the mediation of Gabriel. But
they differ in their belief as to who are the true
successors of Mohammed. Shiites claim that Ali
_the-son-in-la-Kand nephew of Mohammed was;
Caliph, while Sunnites contend that four dis-
ciples of Mohammed were his true successors.
:This difference led to war and bloodshed and
gave rise to a permanent division in Mohamme-
danism.
Persia generally belongs to the Shiites tribe.
They receive Ali as the Caliph after Moham-
med. The descendants of Ali are therefore held
in high esteem and rank in Persia. They are.
salled Say-yids, which means prophets and mas-
ters, and they have privileges that do not belony
to common men. They are very zealous to per-
petuate their own sect. From the time of Ali
they have kept a careful record of their gene-
alogy. This book of testimony, called Sajjara, is
given from father to son and serves as a creden-
tial to the Say-yidical tribe. Each family must
have in its possession à credential at least two
hundred years old. When these are worn by
age and use their leaders may draft copies and
duly certify them.
The Say-yid's dress distinguishes him from
other men. He wears a green turban and girdle,
so that he is really known whether alone or in
a throng. If a common man should presume to
THE PRIESTHOOD
wear these articles of dress, he would be severely
punished. The Say-yid's turban is to him more
precious than a kingly crown. It is the sign
of their glory. The girdle is a symbol of
strength. Their rank is higher than all other
degrees among men, and their high priest is more
honored than a prince. So Say-yid ruleth over
other men. He demands and receives their
honors. In the assemblies of lords and influ-
ential men the Say-yid occupies the chief seats,
and are always served first. Oaths of gravity
are sworn by their heads. All men fear them,
believing that their curse will surely be brought
to pass. They are never smitten or reviled.
If a Christian should lift his hand against them
that hand must be severed from his body. They
are exempt from legal punishment. Governors
cannot impose on them fines or imprisonments.
If a Say-yid should kill a common man it would
be impossible to punish him with death for the
murder. The governor cannot punish him, for
it would be a sin against God; it is believed that
God created all men for the sake of Mohammed
and his descendants. A Say-yid's punishment
must come through the leader of that order,
Many vows are made to them. Parents, when
their daughters are sick, vow to marry them to a
Say-yid. believing that God will cure them for
the sake of the Say-yid. They generally ride
78
MODERN PERSIA
.
on gray horses, claiming that those of that color
belong to them. They lead the large pilgrim
caravans, which go every year to worship at the
tomb of Ali. Their presence is believed to pro-
tect the caravans from thieves and robbers.
Their law gives them authority over the pro-
perty of other men. They are masters while
others are peasants. Sometimes they smite and
punish other men without mercy. By their law
one-tenth of all property belongs to them. Gen-
erally, they do not work, but live well, because
of their position as Say-yids, or holy men. The
more noble of them will sit in their houses and
receive tithes of the fruits, coffee, tea and
money of the surrounding people. If these
tithes are not freely given, a servant will be sent
with authority to demand and take same. . The
less noble of the Say-yids go personally to the
homes, vineyards and gardens and gather their
portion. Sometimes there might be seen no less
than ten Say-yids going to vineyards for this pur-
pose. Generally they ask nothing from Chris-
tians, as their law restrains them, and they are
ashamed to ask of other religions.
I once met a Say-yid in my father's vineyard
and he asked a portion. I refused, telling him
that I myself was also a Say-yid, i.e., a Christian
Say-yid, and asked if one Say-yid should receive
something from another. He laughed and said:

HIGII CLASS DERVISH.
real
look
dervisnes
like this
do not
-
i THE PRIESTHOOD
779
“Yes, sir, sometimes.” I gave him three pounds
of raisins. These Say-yids are in only the Shi-
ites branch of Islam. In later years, their honor
has decreased; the government is against them.
Some of them are very religious. Two of them
in the city of Ispha-han. were converted to Chris-
tianity and suffered martyrdom. One has been
converted to Christianity in my city, Oroomiah.
He is one of the most spiritual men among
Christians.
: THE DARWISHES.
Shiites Mohammedanism rests upon two pil-
lars, one of which is Darwishes. This is one of
the most holy orders of the Musalmans. It cor-
responds to the monasticism of Christianity. It.
contains several degrees, such as asceticism, man-
dicanism, etc. It is a volunteer consecration to
Ali and his prophet, except in cases in which
parents had dedicated their sons to the order.
There are numerous instances in which women
without children made a vow to Allah that if.
given a son they would consecrate him to God, to.
be a Darwish. This order contains members
from all classes, high and low, rich and poor, and
even from the royal family. Celibacy. is not re-
quired, but they are taught that it is far better
for them not to marry.
80
MODERN PERSIA
THEIR CHARACTER.
A Darwish is expected to be, and usually is,
humble, kind and liberal, ready to serve any
man. He must suffer all the trouble of life and
live in an humble condition because this is holi-
ness. He is required to be well informed in all
religious stories, tradition and Koran, and par-
ticularly, in the poetical writings of Maw-le-wec
order, which is their own order, founded by An-
wa-ree, the father of the Darwishes. Some of
the members know from one to five thousand of
these sacred poems. Most of them are suffici-
ently educated to read. The Darwishes are the
most faithful, honest and pure of all the fol-
lowers of Mohammed. In all my life I have
never heard of a single immoral Darwish. Some
of them are very intelligent and well educated,
and familiar with all their religious rites. On
the other hand, they are very superstitious, fan-
atical and ambitious to propagate their religion,
believing it to be a true religion. They are free
to discuss their faith. with all men in a kind
spirit. In a discussion with one of them he
could not answer me, but supposed that we
prove the truth of our religion by. both enter-
ing a burning fire, and the one who came out
unharmed would have the true religion. I told
him to enter the fire and if he was not burned I
THE PRIESTHOOD
81.
2
would believe in his religion and become a Mo-
hommedan. He did not dare do it, and was
ashamed.
THE NATURE OF THEIR SERVICE.
· The Darwishes' work is to tell stories, tales and
traditions during week days in the streets. Fri-
day is holy day among Mahommedans and is
to be observed in worshipping God. The Dar-
wishes begin at one o'clock p.m. on that day sing-
ing poems on the streets and continue until even-
ing. Their poems are for the glory and hono
of Mohammed and Ali, for they believe these
two men were the supreme creation of God.
One of their poems reads as follows: :
“The first of creatures is Ali; the supreme of
beings is Ali; the true calif of the prophet all
is Ali; the lord of all the world is Ali; the lord
of my soul is Ali."
The Darwish wears long hair, and a pointed
orange-shape cap, a cloak of patchwork and a
long white robe, and in his right hand a toma-
hawk with a fancy handle with some poems writ-
ten on the blade. In the other hand is held
a kashkul for the collection of money. These
are the rituals of his office. A dozen or more
of them may be seen on every street, not far
from each other, standing in front of the stores
singing some poems for the praise of Ali in a
82
MODERN PERSTA
loud voice, and with an earnest and enthusiastic
spirit. Then he will pass his kashkul and the
shopman will drop in it from one to three pen-
nies and sometimes only a bit of sugar or gin-
ger. Any gift is acceptable. One passing in
the streets hears voices of bass, tenor, etc., some
rough, some clear as the sound of a bell of gold
making an attractive melody. Sometimes they
sing two by two, one for the praise of Moham-
med, the other for the praise of Ali. Once I
heard a Darwish singing a poem to the praise of
Ali, and when he had finished another respond-
ed near by singing to the praise of Mohammed
in the following words: “He (Mohammed) has
attained to the supremacy of his personal holi-
· ness; he has enlightened the darkness by per-
sonal beauty; beautiful are all his deeds. The
blessings of God be upon him and upon all his
children.” Some Darwishes travel over all Per-
sia, spending a short time in each city they visit
doing their work.
The cap which the Darwish wears has em-
broidered upon it a verse from Koran and signi-
fies his consecration to the service of Allah.
The kashkul is a box in which to collect money
for the poor and sick. The white robe is a sign
of purity. The sheepskin on his shoulder is a
sign of meekness. The beads on his neck are
to remind him of the duty of prayer. The
THE PRIESTHOOD
83
tomahawk is a sign of war and victory for the
prophet and Allah. Those who have excelled
in their holy service go to their leader and he
places on the skin of the right shoulder of the
Darwish an inscription which remains as a sign
of consecration and honor.
There is a low class of Darwishes who are very
ignorant, superstitious and fanatical and are like
beggars. They pitch their tents at the gates of
rich people and, will not go away until they
have been satisfied with money. Sometimes a
large crowd of this class will gather in a mosque
and spend several hours in howling unto Allah
and the prophets until made weary by the ex-
ertion.
When the good Darwish goes home Friday even-
ing, he will have gathered some money and
also provisions, such as tea, coffee, sugar, etc.
He will keep for himself and family enough to
last one week; the remainder is given to the
poor.
· THEIR PLACE IN MOHAMMEDAN RELIGION.
The Darwish is highly respected by all classes
from the royal family to the most humble. No
man dares to beat or lay hands on one of them.
as it would be considered a great crime. In
. case a Darwish does wrong or commits crime,
the government does not punish him, but refers
.
814
84
MODERN PERSIA
the matter to the leader of the order. Some-
times they are called Kallander, which means
humble and holy men of Allah. They are ex-
empted from paying taxes and from military ser-
vice. Many presents are given to them by the
people. The salutation is different from the
common people. The first says, “ Ya-ho” which
means: “O living God"; the response is “Ya-
mal-ho," which means: “O God the giver of
life.”
So it is plain that tbe Darwishes are one of the
two pillars that support Islamism. Thank God
we have some Darwishes converted to Chris-
tianity.
CHAPTER VI.
:
;
THE LAYMEN.
THE laymen are divided into three classes, viz.,
1 the counts or lords, middle class and low
class.
The middle class live mostly in towns and
cities. Their occupation is merchandise; to
carry goods to Europe and import goods into
Persia. Others are manufacturing carpets, rugs,
THE LAYMEN
So
etc. Others are ironsmiths, silversmiths, carpen-
ters, druggists, butchers and masons. A great
number are secretaries for lords, counts, and in
military service. The life of this class is very
happy indeed. Their homes are quite comfort-
able, and kept in good order. Their tables are
spread with enough of the good things to satisfy.
This class do none of the work that custom has
assigned to the lower classes. Pride would not
allow it. Custom requires them to have smooth
hands—not always white, for some prefer to dye
them red.
The women of the middle class take life easy.
They are not often allowed to go outside without
permission of their husbands or mothers-in-law.
In some instances the older ladies spend their
time making rugs, shawls, and carpets--some of
which are very beautiful and costly. The young
ladies and brides spend their time in making
caps, purses, head-covering, dresses, etc. An un-
married girl is positively required and it is the
duty of her mother to teach her how to make
rugs, carpets and embroidery work, etc., for her
marriage. One of her first duties is to learn to
dress herself handsomely. The face and brow
will be colored with red and white paints. The
eyes and eyebrows with black print. The lands
and feet are dyed with hana, a kind of paint that
colors them red..
MODERN PERSIA
COSTUMES AT HOME
The shirt worn at home by women is an.
article made of silk or cotton. It is short, open-
breasted, well embroidered, is red or white
and reaches to the middle of the thigh. Over the
shirt is the cula-ja, rather loose, with long sleeves
fastened with buttons of silver.
The shalwar is similar to the ordinary skirt,
only it is very short. Some wear from three to
ten of these skirts. The outer one is very rich
and trimmed with gold lace. The head covering
is called char-kat and is made square of a long,
embroidered article of fine silk or thin cotton,
and is fastened under her chin. Sometimes at
home they are bareheaded. Hose are white and
long. The hair is generally black, heavy, braided
and spread on her back. In front it is parted in
the middle when bangs are not worn. The
hair is usually painted to appear black and
smooth.
HER JEWELRY.
The middle class of women are found of jewel- .
ry, but do not burden themselves with heavy
ornaments as do some of the lower class. They
usually wear two or three finger rings, small ear-
rings of gold, bracelets and necklace. There is
frequently a large emerald, incased in gold,
.!."...;
THE LAYMEN
817
hanging from the necklace, bearing this inscrip-
tion: “There is no god but Allah.”. Beautiful
ornaments of gold and silver are attached to the
ends .of their braided hair.
When a wife has perfumed and adorned her-
self, she will await the coming of her husband
from his shop. She knows at what time he will
return home. An hour before his coming she
will go before the mirror to see if she is dressed
beautifully enough to please her husband. Ten
minutes before his arrival she will prepare a de-
licious kalyon (which is a smoke and water pipe).
Holding it in her hand she will rise and offer
him the kalyon, saying, “My lord, command your
pleasure.” He will take the pipe and smoke.
While he is sitting she will sprinkle perfume on
his head and clothes. For several minutes they
exchange the pipe and smoke alternately. This
is the first thing which a husband of the middle
class expects of his wife—not to work for him
but to adorn herself and please him. It cannot
be said that the Mohammedan does not love his
wife. He buys her whatever she asks for; not
because he considers her his cqual, but for the
sake of his own pleasure.
MEN'S COSTUME.
Most men of the middle class, at some time in
life, go on a pilgrimage to Mecca and Medina.
88
MODERN PERSIA
-
After a pilgrim returns he is given the title of
Ha-jeh and thereafter wears a turban on his
head instead of the ordinary cap. The cap com-
monly worn by the Persian is about eight inches
high, has no brim and is black in color. The shirt
is of white cotton, open in front and fastened
with a button on the right shoulder. The trou-
sers are very much like the bloomers worn by
some bicyclists of modern times, and old people
wear garments even wider than bloomers. They
are made of wool or cotton and are usually black.
The coat is called ar-ka-look. Some are long
enough to reach the ankle, while others reach
about the middle of the thigh. The sleeves fasten
at the wrist by a button of silk cord. There is
a pocket on either side near the belt. Various
colors are worn. The gima or overcoat is a heavy
wool garment reaching to the knee, the lower
part of which is pleated. It is opened in front
and fastened with a number of buttons. The
belt is a large piece of linen folded many times
around the waist. Some wear heavy and costly
shawls.
It is a general custom to shave the head except
a small place on each side of the head just over
the ear and a spot on the crown of the head.
· The hair-covered spots are called zoolf and are
dyed with hana. The most religious men
and the aged shave the entire surface of the
THE LAYMEN
89
head. . The young men shave the beard, except
the mustache, till the age of thirty years, after-
which time the beard is clipped at the length of
about one inch till the age of forty. After the
age of forty the beard is never cut. The mus-
tache is never shaved by young or old. It is a
mean thing to do, and is against their religion.
No man has been seen in Persia with a smooth
upper lip except Europeans. A man who will
shave his mustache is not a Mohammedan but an
infidel; not a man, but a girl. The long mus-
tache is regarded as the glory of man.
THE LOWER CLASS.
The lower class of people are farmers and day
laborers and among them is much misery. They
work long hours and get from fifteen to twenty-
five cents a day. Their clothing is of cheap
material, poorly made, and shorter than the gar-
ments of the higher classes. In order to save
time and soap their clothes are sometimes not
washed for a month. Some farmer's wives use
the sickle all day long in the field during harvest-
time. Many women do the lighter work of kill-
ing weeds. Sometimes a woman will take her
babe to the field with her and leave it in the care
of an older child while she labors. In the fall
of the year the laborers are busy in the vine-
90
MODERN PERSIA
yards, a great abundance of grapes being pro-
duced in this country. A familiar scene of an
evening is to see men and women trudging
homeward bearing heavy burdens of fruit, rai-
sins, etc., stored in baskets. Some of the children
are employed through the day looking after and
feeding the cattle, buffaloes and sheep, while it
is the duty of others to carry food and drink to
the workers in the field. In the winter the
men are employed feeding cattle or in weaving
coarse cloths for the clothing of the lower class.
Others who are not thus engaged spend the
winter in carrying dried fruits, wheat, fuel and
various kinds of goods to the cities on donkey
caravans.
The women of this class spend the winter in
spinning cotton and wool, making carpets, sacks,
etc., and in sewing garments for their children
and husbands. Young girls are busy in prepar-
ing useful articles for their wedding. The dozen
or more holidays that come during the year are
celebrated by this class in having big dinners,
and the women cease from the heavy burdens.
of their labor for the day and attempt to beau-
tify themselves after the fashion of the women
of the higher classes with paint and finery.
Their taste not being cultivated in that art they
often make themselves more hideous than beau-
tiful.
out
1
THE MOSQUES AND THEIR SERVICES
91
P TYT
1TY:
Cu
L
CHAPTER VII.
THE MOSQUES AND THEIR SERVICES.
THE mosque is the Mohammedan holy temple
or church. There is one in almost every
community which has been erected by lords or
rich people. In the cities they have some mag-
nificent mosques built of stone and brick. A
mosque is divided into several small rooms and
two large halls. One hall is for winter service,
the other for summer. The summer hall is in
the front end of the building, is enclosed with
three walls, the front being open. The pillars
that guard the entrance to this hall are adorned
with artistic designs. The interior walls of the
mosque are painted white and on them are in-
scribed in large letters numerous verses from
the Koran. The floors of the halls are not covered
with carpets or rugs, as they would be stolen, but
there are cheap mats made of reeds on the floor.
There are no chairs, as the worshippers sit on
the floor.
It is believed that any man who builds a
·mosque has remission of his sins. It gives him
great reputation, and he is known as a holy and
religious man. There are some very old
mosques, a few having stood as long as 900
years. In some instances Christian churches have
been converted into mosques in times of persecu-
92
MODERN PERSIA
tion. In the city of Oroomiah one very fine
church was converted into a mosque about 600
years ago. It is a very large building with a
high steeple and stands in the heart of the city,
surrounded by fine grounds of about three acres.
The grounds are surrounded by a high wall, in-
side of which are rows of small buildings divided
into rooms and used by students. These were
originally used by the Christians as a kind of
university. Even to-day the door facing the
east, which Christians entered to worship Jesus,
remains. When the Mohammedans took posses-
sion of the building a new door was made on
the south side facing the holy city of Mecca.
Mosques are regarded as holy, and no animal is
allowed to step in, especially dogs. If Moham-
medans knew that dogs sometimes enter Chris-
tian churches, they would despise Christians the
more. Jews and Christians are not allowed to
enter a mosque. They can only stand before the
door and listen solemnly.
The Mohammedans have no bells on their
mosques. They say Satan is in the bell, and
that its sound is the sound of Satan. Some-
times they stop our bells, saying that Allah will
not accept their prayers on account of our bells.
They have no bell, but a man, sometimes a
Mool-lah, who ascends to the roof of the mosque
three times daily, morning, noon and night, and
THE MOSQUES AND THEIR SERVICES.
93
in a loud voice calls men to prayer. The call is
made in the following words: “Allah Ak-par."
This means Almighty God and is repeated three
times. Then he continues: “ Ashuddu-in-nah
la il-la-ha ella Allah” ineaning, “I testify that
there is no god but God.” “ Ashud-du in nah-
Mohammed rus-sool Al-lah," meaning, “I
testify that Mohammed is the only apostle of
God.” “Hay-ya alal sa-lah,” meaning “Hasten
to prayer.” “Hay-ya alal falah," meaning
“Hasten to the place of refuge and hope,"
“Hay-ya alal Kher-ul amal,” meaning “Hasten
to do good works." The call is concluded by
again repeating three times the words, “ Allah
Ak-par.”
· The mosque is open day and night, and men
may come into prayer at any hour. Frīday is
holy day and corresponds somewhat to the
Christian Sunday. No man is chastised if he
works on Friday, but all faithful Mohammedans
attend public services on that day. The ser-
vices in the mosques of the cities are conducted
by Muj-ta-hids or high priests. The priest starts ·
to the house of worship when he hears the voice
of the Mah-zin calling to prayer from the top
of the mosque. He is accompanied by eight or
ten servants, besides numbers of worshippers
who may fall in line with the holy man. When
he enters, the assembled worshippers rise to their
94
MODERN PERSIA.
feet and remain standing until the priest has
seated himself in the pulpit. He will recite from
the Koran and tell traditions in a chanting voice.
Women are allowed to attend these services, but
they are required to sit in one corner of the
mosque apart from the men.
SPECIAL SERVICES.
Among Muj-ta-hida two titles are given to
those who excel in holiness, viz., Pish-Namaz
and Imam-Ju-ma. The former means mediator
in prayer; the latter, the prophet of holy Friday.
They are indeed more devoted to their faith and
at the same time more fanatical in their hatred
for Christianity. When one of these priests goes
to the mosque he wears a largé turban on his
head, some of them costing $50, a cloak of fur,
a staff with gold or silver handle. He wears
a long beard which is painted black. Following
him is a procession of from fifty to one hundred
men, mostly mollah, or lower class, who are
faithful Moslems. Proceeding toward the mos-
que with slow and solemn tread, he is saluted
by the people of all classes along the street by
their rising to their feet, crossing the breast with
the arms and reverently bowing before him,
uttering the words “Sallam ali-Kun Agha,"
which means “peace be unto you, sir.” This
service occurs on holy Friday. Sometimes 2,000

PRIESTS AT WORSHIP.
MOSLEMT
TTA
Y
PRAYER AND FASTING 95
'S PRIVATE or 3,000 men will be gathered in the mosque.
Women are not admitted in these most holy and
solemn services. The · Muj-ta-hid stands in the
front part of the mosque, facing Mecca, and
all the audience is back of him.' As he advances
in the prayer all the people repeat what he
prays. They imitate every motion he makes.
When he kneels, they kneel. When he puts the
ends of his front fingers in his ears, the entire
audience does the same. They believe all prayers
which are prayed in that way are accepted
through his mediatorial prayer.
CHAPTER VIII.
Y
MOSLEM'S PRIVATE PRAYER AND FASTING.
PRAYER.
PRAYER carries the Musselman half way to
heaven. There is no salvation by grace or
by atonement. Allah forgives his sins only on
the condition of good works. Hence, it is an
obligation with every one to pray. Prayer is
not a duty issuing from his love to Allah, but
a yoke which binds him against his will. It is
reduced to a mechanical act without spirit. The
Moslem always washes with cold water before
prayer. He will take a jar of water and say,
34.
m
.
96
MODERN PERSIA.
“ Bism Allah," meaning, “in the name of God
I do this holy service." Then dipping his right
hand in the water, he rubs his arms from the
wrist to the elbow; with the tips of his fingers
he will wet his forehead and the inside of his
ears, and the surface of his feet. Travelers in
the desert use sand as a substitute for water.
The worshipper must have a seal of Mecca, which
is made of clay and is about the size of a half-
dollar. On it are the words, “There is no god
but God.” Facing Mecca, he puts the seal on
the ground, and, standing erect, he raises both
hands to his head, kneels to the ground, puts
his brow on the seal, then kisses it. Rising to
his feet he puts both index fingers in his ears;
and also makes numerous other gestures. They
have one prayer which is always repeated. They
have five stated seasons daily for prayer; day-
break, noon, soon after noon, after sunset (to
avoid the idea of sun worship) and just before
retiring. The general place of prayer is the
mosque, but few of the Moslems pray there, as
they prefer praying in the streets, open squares
and in meadows before mosques, where they will
be seen by more men and can better show their
piety and integrity. In the midst of his prayer
he will stop and speak a few words to the sur-
rounding people as a religious custom, or to re-
vile children whose noise while at play may,
MOSLEM'S PRIVATE PRAYER AND FASTING 97.
1]
have interrupted him. A prayer often prayed
by faithful Moslems, quoted from the Koran,
is a foolish and selfish prayer, and is entirely
against the spirit and teachings of our Lord
Jesus Christ. It reads: “O Allah, I seek refuge.
to thee from Satan and all evil spirits. O Lord
of all creatures destroy all heathen and infidels,
even those who believe in the Trinity, the enemy
of our religion. O Allah, make their children
orphans, their wives widows, and defile their
abodes. Give their families, their house-
holds, their women, their children, their rela-
tives, their possessions, their race, their wealth,
their lands, and their daughters as a booty to the
Moslems, Thy only people, O Lord of all crea-
tures." Every word is against the blessed teach-
ings of our Lord, who said: “Love your enemies,
bless them that curse you, do good to them that
hate you, and pray for them which despitefully
use you and persecute you.”
The Mohammedan religion does not require
woman to pray. It is a question if she has the
same soul that man has. However, some women
among the higher classes and some old widows
do pray. But they cannct pray in the most holy
mosques on account of their uncleanness, nor
in the streets, for they ought not to be seen of
men. If they wish to they may pray in their
private houses.
98
MODERN PERSIA.
While prayer carries a Musselman half way
to heaven, fasting carries him to the gate and
alms admit him. So fasting and alms are the
keys to paradise, and every man must practice
them. The Moslems have only one month of
fasting, called the ramadhan. Their month be-
gins with the new moon; but sometimes in some
parts of the land it is cloudy and they cannot
see the moon. So men will be appointed by
the government throughout all the empire to
watch carefully for the new moon, sometimes
from the peaks of mountains. When she is dis-
covered telegrams are sent announcing the be-
ginning of the fast on the morrow. They will
fast from one hour before sunrise to one half
hour after sunset, or till it becomes too dark
for a man to discriminate between red and black
thread. During this time they abstain from
eating, drinking and smoking. The poor class
work till noon. The rich do not work at all.
..The most of the day is spent in reciting the
Koran, praying and sleeping. Christians cannot
eat in the street, for the Moslems might long to
eat, too, or even take a taste, and thus break
their fast. Boys and girls above eight years
must fast, while sick men are not compelled to
during this month. However, when they re-
cover, they are required to fast thirty days as
soon as they are able. They do not converse
MOSLEM'S PRIVATE PŘAYÉR AND FASTING 99
much in the day, but wear a sad countenance.
They do not allow a Christian to speak to them.
At morning and evening in the cities a cannon
is fired for the beginning and ending of the fast.
During this month much alms is given. The
lords and princes especially send meals from
their table. They believe fasting and giving
secure absolute forgiveness of sins and admit-
tance to heaven. The night is changed to a
feast. They eat and drink and converse till
twelve o'clock. Then they retire, but are up
again at three and eat and drink till one hour
before sunrise. Death among them occurs most
often in that month, because many eat too
much. So many different meals hurt their
stomach and they fall sick and die. The Mo-
hommedans say they go to heaven, for its gates
are open during this month for Musselmans.
Hundreds of them eat everything they want, and
at any time of the day. They do not believe
in fasting. But they must be careful that the
high priest does not catch them breaking the
fast, for he would punish such offence severely.
The writer has seen many Mohammedans eat-
ing in this month. They would eat and smoke
in their houses and then wash out their mouths
and tell everyone they were fasting. Thou-
sands fast either for their own glory or from fear
of men.
1
O
· 100
MODERN PERSIA
CHAPTER IX.
THE PILGRIMAGES.
S
T SLAM’S religion has many holy places, and
it is the duty of every Mohammedan to visit
these shrines unless circumstances hinder him.
Pilgrimages secure not only forgiveness of sins,
but a great reputation as well. Of all Moham-
medan shrines there are four most remarkable.
Medina is the first. It was the birthplace of
Mohammed. Here he lived till he was six years
old, when his mother, Amina, died. A slave
girl faithfully nourished him and took him to
Mecca. But his last days were spent in Medina.
When he was dying in the arms of Ayesha, Omar
asked him: “Prophet, where do you wish us to
bury you?” He answered: “Throw the rein of
the bridle on my camel’s neck, and I believe the
angel Gabriel will come and direct her where
to go. There bury me.” They did so. His camel
started off, but soon stopped and would not pro-
ceed further. So they buried Mohammed there,
and a magnificent mosque stands above his grave.
This building is adorned with silver and gold,
and Mohammedans worship it.
The second place is Mecca. This city is the
most holy for all the Mohammedan world. Here
::' is the old temple of the Arabs, the Kaaba,
THE PILGRIMAGES
101
which was converted by Mohammed into a
mosque. It has been rebuilt many times by the
rich kings of Islam. This mosque is among the
seven wonders of the world, and is not inferior
in beauty and cost to Solomon's temple. Out-
side at the gate is a black stone which the ancient
Arabs worshipped before Mohammed. Some
said the stone was cast out of paradise with Adam;
others that it was cast down from heaven.
Upon it Abraham offered Isaac. The worship-
pers held a tradition that if anyone should place
a smooth stone on this holy stone and it should
stick fast he should have the wish of his heart.
Many childless women use this means to find
if God will give them a child. Near the mosque
is the well of Ab Zimzim, i.e., living water.
Mohammedans claim Abraham, Hagar and
Jacob quenched their thirst at this well. Jacob
and other patriarchs, they say, watered their
sheep here. Many pilgrims have tried to assure
the writer that the mosque of the Kaaba was
originally built by the angel Gabriel. There
are two hundred million Moslems scattered
throughout the world, and each of them turns
his face toward this mosque and prays five times
daily.
The third place is Karballa. This city holds
the second place in sacredness in the estimation
of the Mohammedans. It is situated in Asiatic
102
MODERN PERSIA
Turkey, near the famous city of Baghdad, where
Saleck and Katispon once flourished, ancient.
towns of the Christian Nestorians. Here their
patriarch dwells who ruled over all the Nestor-
ian Church. After the death of Mohammed his
four caliph successors overthrew these places
and took them from the Nestorians. Later a
battle took place here between these caliphs and
the grandchildren of Mohammed to decide which
should be at the head of the new religion.
The caliphs were successful; the grandchildren
being slain. They were buried here and upon
their graves was reared a magnificent mosque.
Like that of Mecca, this, too, is adorned with
gold and silver. Hundreds of rich men from all
parts of Persia give large offerings for this tem-
ple. Karballa has different meanings. Some
translate it the place of danger, some the place
of mourning, some the place of the killing of
martyrs, others the place of those holy men.
Here in this city is the pope of all Persia—they
call him prophet. In his hands is all the power
of his religion, and he has more power than the
king. Everything he commands they must do,
even to the killing or massacring of all the
Christians. The king must do him formal rever-
ence.
The fourth place is Mashhad. This city is
situated in the north-Erst part of Persia, in the
THE PILGRIMAGES
103
state of Khorason, near the Caspian Sea. This
is the most holy city in Persia. Here are buried
many famous persons, as the grandchildren of
Mohammed. This mosque is more rich than
Mecca and Karballa. The dome is gilded with
gold outside and inside. Generally each king of
Persia makes exper.sive presents, but the most
remarkable event in this connection was two
hundred years ago. Nadirshah, a powerful king
of Persia, he that conquered India and despoiled
Delhi of its treasures, made a present to this
temple of a crown of gold, adorned with pre-
cious stones. They say at night it is like the
Electricity Building at the Columbian Exposi-
tion. They call it Mashhad-Mokaddas, meaning
holy. It is a place of martyrs. No Christians
or Jews are permitted to reside in this city. In
the thirteenth century this was the cathedral
of the archbishop of the Nestorians.
UU
LA
Y
L
.
PILGRIMAGES TO THE HOLY PLACES.
Mohammedan law commands all to go to these
holy places. The books of ceremony emphasize
the importance of such pilgrimages. The hope
of remission of sins is given to all visitors, and
they are thereafter called by a different name
from ordinary men. Everyone has confidence
in them; and sometimes for a witness they call
from this class of men. Their law is, every man,
104
MODERN PERSIA
able must go and God will be merciful to his
family, and afterward he will be rich.' Every-
one who refuses to go is not a true Moslem and
does not love his religion.
PREPARATION FOR THE JOURNEY..
Before going on this journey many fast and
pray. They must repent of every sin, and some-
times one sees men praying in various ways, and
it is easy to see that they are preparing for a
pilgrimage. They put on a sorrowful counten-
ance and walk about sadly—all of which is
merely for vain-glory. Every day they must wash
and cleanse themselves and go to the mosque.
If they are at enmity with any man, they must
first be reconciled before their journey will be
recognized. Some days before starting some Say-
yids, descendants of Mohammed, who wear a blue
turban and are considered most honorable and
holy men, who do not work, who are not pun-
ished for any violation of law, will ride on blue
horses with long spears in their hands. They
will walk in the streets crying in a loud voice to
all those who are to make a pilgrimage to pre-
pare themselves and be ready on a certain day.
Together with this command is uttered words of
comfort and encouragement. They tell the
people not to fear. God will send, for the sake
of Mohammed, His angels and prophets, riding
THE PILGRIMAGES
105
on blue horses, to deliver them from all robbers
and thieves. Yet many do die on this pilgrimage
at the hands of desperate characters of the desert
or mountains.
ALMS-GIVING.
One month before starting each man must
give according to his ability for alms. They are
beseiged by the others to prepare food and drink
for feasts. If the man is rich the demand is re-
peated. Before starting the pilgrim goes to the
leader to inquire what is necessary for him to
do and how to do it, that his pilgrimage be ac-
cepted. The priest will say, if the man is rich,
“You found a mosque." If a man is poor a
smaller amount of money is required. The very
poor are commanded to fast from ten to forty
days. Those who make their pilgrimage on horse-
back scatter money on the way for the benefit of
the beggars and the poor. As the pilgrim sets
out he is accompanied by friends for some dis-
tance as a mark of honor to the faithful Islam.
Before the band of pilgrims the leader rides call-
ing out in a loud voice, “ Salawat.”
CARRYING THE DEAD.
Their law requires that not only the living,
but also the dead, shall go to these places. The
dead are sometimes carried to the sacred cities
106.
MODERN PERSIA
forty years after burial. Sometimes when a
stingy man dies who has not gone on a pilgrim-
age in his lifetime, he exacts a promise from
his relatives that a certain amount of his money
will be used to carry his body to a holy city. If
this promise is not kept, the priest will compel
his relatives and heirs not only to restore the
specified sum for sacred purposes, but more.
When the poor man is about to die, he adminis-
ters an oath to his relatives that after his death
his body shall at some future time be taken to
Karballa. As a reward for this service, the rela-
tives will be blessed of God and made rich. The
dead are buried in a box so that at some ap-
pointed time the remains may be exhumed and
transferred to a new box and strapped to the
back of a horse and carried to the holy city. It
matters not if the body, has decayed. If the
bones remain it is not too late for the pilgrim-
age. If the deceased has been very poor and
his friends cannot take him in person, they hire
strangers to do it. Thus one may see the cara-
vans with hundreds of horses—sometimes thou-
sands—with the boxes of dead strapped to their
backs on their way to the holy places.
MOTIVE IN PILGRIMAGES FOR THE DEAD.
The object of these trips is to secure heaven
for the dead. Their religion.' teaches that all
THE PILGRIMAGES
. 107
who die in a holy city or who are buried there
find a home in heaven. Some say God has a
multitude of spiritual camels with riders who
will come and carry the dead bodies to heaven.
If you say to them, “Flesh and bones cannot
inherit the holy place of God,” they will answer,
“Their spirit is taken to heaven, not their body."
Others will say, “ The bones are not the original
ones, but likenesses of them.” Others say, “It
is an honor to the prophets who are buried
in the holy city for other dead men to be buried
there." At an appointed time after burial it is
believed that the dead will rise and bow to the
tombs of the prophets. This is the manner of
their worship: Those who go to Medina must
arrive before a certain day, because on that par-
ticular day their worship is commenced. For
two or three days various ceremonies are per-
formed, such as fasting, prayer, purification and
washing of their bodies. When these are con-
cluded, on the fourth day, they array themselves
in a special robe for worship. Without any cover-
ing on their feet they walk around the mosque
seven times. When they enter the mosque they
bow themselves before the tomb of Mohammed.
After this bowing they walk seven times around
the tomb of the prophet. They. then kneel down
and kiss the tomb, at the same time placing
such money upon it as they can spare.' Upon
CN
108
MODERN PERSIA
leaving the mosque a ram is killed as a sacrificial
offering. On that day more than one hundred
thousand sheep are killed in that small city.
This together with the warm sun beating on the
blood of the victims gives rise to the most fear-
ful of all scourges, cholera. In Karballa,
Medina and Mashad worship is conducted in
this manner.
THE FEMALE PILGRIM.
The law requires that females also go to these .
holy places. Girls at every age are allowed to
go, also children. Widows under fifty years are
not accepted as pilgrims; first, because of their
probable desire for marriage, and second be-
cause the law says no woman must undertake a
pilgrimage alone, for thus they would expose
themselves to men. So in order to go some
marry for the occasion. The husband accom-
panies them hither, and upon returning either
divorces them or keeps them as wives or con-
cubines.
THE RETURN OF THE PILGRIMS.
Those who went to Mecca from certain parts
before trains began to run in the east consumed
a year or more in their journey, but now it takes
only six or eight months. Those going to Kar- .
balla take from three to five months, likewisc.'s
THE PILGRIMAGES
109
those going to Mashhad. Every band of pil-
grims when returning to their own city. will
send a messenger about ten days ahead to an-
nounce that in so many days a band of pilgrims
will appear in the city. On the day of their ar-
rival many hundred men will meet them sev-
eral miles from the city. The Say-yids ride be-
fore them crying " salawats." Friends and rela-
tives kill lambs as a sacrifice before them. This
sacrifice is a holy thing and no man can touch
it till its blood is shed; but, when it is beheaded,
it belongs to God, and the strongest man takes
it for his own. This being a sacred thing, all
are very anxious to partake of it. The weak
will do all they can to keep the strong from
carrying the sacrifice away. So there is always
quarrelling when the pilgrims return. The ac-
quaintances of the pilgrims will come and say,
“My portion be as thy portion. Blessed art
thou. May your pilgrimage be accepted," and
the pilgrim will answer, “ God grant that you
may also go to this Holy Place and receive re-
mission of sin." Women will sometimes cut
pieces from the pilgrim's garments, which are
supposed to be holy. At the pilgrim's home
many sheep are killed and a variety of fine meats
are cooked. People gather there to eat and
drink, and they say to the host, “God bless
your pilgrimage.” He will answer, “May the
11
110
MODERN PERSIA.
T.
prophet give you success, and grant that you,
too, may visit the Holy Place.” .
It is evident from the above descriptions that
there is no place in Islam for peace of con-
science or absolute assurance of heaven. The
writer has often asked of Mohammedans: “Have
you any hope of heaven?” They say, “We
don't know; God knows.” “Yes; God knows
everything, but what do you say of your hope?”
He will reply, “I have no hope—but God is
merciful.”
Many of them would receive Christ if there
was freedom of worship. There are even now
some true Christians among the Moslems, who
worship secretly, like Nicodemus. Let us pray
that God will open the way of freedom for
7
them.
CHAPTER X.
THE SHIITE MOSLEM'S MU-HAR-RAM.
WHEN Mohammed was dying - he announced..
against his · will, that Abybubaker, his
father-in-law, was his rightful successor. It was
his real desire to be succeeded by Ali, his son-
in-law, but he saw that Abbubaker had a much
wider influence than Ali. In the next genera-
tion, after the four caliphs, or chief disciples of
TIIE SHIITE MOSLEM'S MU-HAR-RAM
111
They
.
.:
because halfather hos
S
the head of the faith, and Ali had died, there
arose divisions in the church. Hassan and Hus-
sein, sons of Ali, claimed to be the rightful
caliphs after the death of Abbubaker. They
contended that their grandfather had made
Abbubaker caliph because he was old and faith-
ful, and therefore that that office should not
descend to his children. A great body of Mos-
lems followed them. One of them, Hassan, was
too timid to push his claim's. His death came
soon from a dose of poison administered to him
by some of his enemies. The energetic young
Hussein continued to assert his claims, but he
had no army. With seventy men, mostly rela-
tives, he started for a fortified city, but was
surrounded by the army of Yazid. Taking
shelter in a cave, beneath a huge rock, Hussein
and his followers defended themselves for three
days and three nights. At last they were driven
to desperation by hunger and thirst. Drawing
their swords they came out and met an army of
several thousand men. After a brief contest
Hussein and his men were overcome. Hussein
was captured alive. The Shiite Moslems of Per-
sia say that when Hussein was taken before the
chief captain for execution, he was very thirsty
and asked for a drink of water before being be-
headed. But this request was not granted, and
he was executed with his thirst unquenched. In
112
MODERN PERSIA.
memory of this tragedy there may now be seen
walking the streets of Persian cities every warm
summer day men carrying a bottle or jar of
water, and crying aloud: “Sakkaw, sakkaw”
(their name), and giving water to any who may
be thirsty, in the name of Hussein. Moslems
take this drink in a cip carried by the sakkaw,
but a Christian must furnish his own cup or
drink from the palms of his hands. If offered
one or two cents the sakkaw will take it, but he
never asks for money.
The killing of Hussein and his followers oc-
curred in the month called Muharram. This
entire month and ten days of the following
month are observed as a time of lamentation for
Hassan, Hussein and their followers who were
slain. During this period every man, woman
and child of the Shiite Moslems are under obli-
gations to wear black garments. The last ten
days of Muharram are observed in a fanatical
spirit, as a revival of religion. This period is
called Ashara, meaning ten days. The first
seven days are for preparation. The mosques
will be crowded with men and women. The
Mas-ya-Khans, or revivalist priests, are in charge
of these services. Followed by a large proces-
sion, this priest goes to the mosque and mount-
ing a high pulpit preaches to large crowds. His
general theme is tragic tales, stories of martyrs,
A
THE SHIITE MOSLEM'S MU-HAR-RAM
113
the manner of their death, their last utterances
and the wailing and moaning of their friends
and relatives. Often in the concluding words
of a pathetic story, the entire audience, some-
times numbering thousands, will be deeply
moved, and, slapping their foreheads with the
palms of their hands, will cry aloud to give vent
to their emotions. The mosques cannot accom-
modate all the worshippers during this period,
so some parts of a street are laid with carpets
and rugs, where the people sit while listening
to preaching.
The last three days are the most solemn. All
the stores of the city are closed and no business
of any kind is transacted. At an early hour on
these days the whole population, except the old
men and women, who stay at home to take care
of young children, gather around the mosques.
.In and near the mosque a national and a reli-
gious emblem are carried on a pole by strong
men. These are quite heavy, and the standard-
hearers change every few minutes. Headed by
these emblems, the large crowd, often number-
ing 3,000 to 6,000 people, will march through
the streets. Each company visits from one
mosque to another. Passing through the streets
the men bearing the national and religious em-
blems are followed by musicians playing mourn-
ful dirges with such instruments as drum, flute
114
MODERN PERSIA.
and cymbals. Surrounding the musicians are
hundreds of men marching with bare breasts,
shouting “Hassan, Hussein Hassan, Hussein,"
and pounding upon their breasts with bare
hands. Following them is another band sur-
rounding a Say-yid, a descendant of Ali, and all
of them are shouting “Hassan, Hussein," and
beating their breasts. Next in the procession
comes a band of ascetic darwishes, wearing
neither hat nor shoes nor other garments than a
pair of pants, when the weather is mild. Hold-
ing in their hands a whip about two feet long
and one or two inches in diameter, inade of small
iron strands, they beat their bare shoulders and
back with the same as they march, shouting,
“Yahy, Yamalhu,” which are names of their
god. Following comes another band of dar-
wishes bearing in one hand a knotty club to
which is fastened nails, bits of brass, etc. With
the other hand they beat their breasts, as they
repeat the cry of the preceding band. These
Worshippers torture the flesh by beating it thus
and bruise it black. The procession is completed
by a crowd of boys and girls and women follow-
ing. The marching commences early in the
morning and continues till eleven; is taken up
again at two in the afternoon and continues till
six o'clock.
The greatest demonstration of all occurs on
THE SHIITE MOSLI
MU-HAR-RAM
the last of the ten days. At sunrise the crowds
of former days gather around the mosques to
start again on the marches. On this day there
are also fresh recruits. In front of the mosque
is a band of 50 to 100 men and boys of 13 to
40 years of age. They are bareheaded, and uni-
formed with a white shirt over the other cloth-
ing that reaches to the feet. Held in the right
hand before each one is a two-edged sword.
The left hand rests on the belt of the soldier
next in front. The leader, standing at the head
of the band, recites their creed: “Allah is God
and the only God. Mohammed is the prophet
of God and Ali is his vicar.” All the band re-
peats this creed. Immediately the leader smites
his own brow with his sword, and this act is
imitated by all his followers. Soon the faces
and white clothing of the men are red with
blood. Bleeding, they go marching through the
streets, shouting: “Hassan, Hussein," and wav-
ing their swords in harmony with step and voice.
Their route can often be traced by drops of
blood on the streets. When zeal reaches a high
pitch, the blows are repeated on their brows.
Fearing that these zealous young men may lose
all regard for life, and inflict upon themselves
mortal blows, relatives or friends frequently walk
near with long sticks in hand to hinder, them
from such deeds.
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MODERN PERSIA
This band first marches to the court-house to
be seen by the governor. Every band has a right
to ask the governor for the freedom of some one
prisoner, and these requests are always granted,
no matter what the crime of the imprisoned.
These bleeding men are as martyrs, and would
go direct to heaven if death resulted from these
self-inflicted wounds. After the parade ends,
the bloody shirts of these men are divided among
their friends and kept as holy relics. The men
who compose these bands are usually the most
wicked in the community. They go through
these ceremonies for the remission of sins, and
to redeem themselves in the eyes of others; but
they usually continue in their wickedness as
time goes on.
Another important feature of the last day in
the procession, is a richly decorated hearse con-
taining a coffin, in which lies a man representing
the corpse of Hassan. Beside the coffin sits a .
woman, the widow of Hassan, dressed in sack-
cloth, and her head covered with mud. Follow-
ing the hearse are three beautiful Arabian horses,
finely saddled and harnessed, with a flake of gold,
embedded with pearls, on their foreheads. On
two of them are seated two girls, representing
the daughters of martyrs. The tops of the girls'
heads are covered with mud and straw. The
third horse is riderless to remind one of the
THE SHIITE MOSLEM'S MU-HAR-RAM
117
missing martyr. Following next is a large num-
ber of women, all with yokes about their necks,
ber of women, boys and girls and some men,
all with yokes about their necks, their hands
chained behind them, seated on horses and mules.
These are to represent the captives taken by
Yazid, the captain who killed Hussein. Near
them are men in helmets to represent the sol-
diers of Yazid. They are armed with whips
and are driving these women and children of
Moslems into captivity. Next in line may be
seen false heads, raised aloft on poles, repre-
senting Yazid, Mawya, and other ancient enemies
of Hussein. Boys and men gather around them,
spitting at and reviling them. Gathered, all
the sword-bearers, chain-strikers and the many
men beating their breasts, they make a great
crowd and tremendous noise. The bystander
is struck with horror when two fanatical bands
meet, each trying to excel the other in self-muti-
lation. Then are frightful gashes cut; the
thumping of chains on bruised bodies and the
pounding of breasts is heard louder than before.
With an upward sweep of the right arm every
man cries in a loud voice: “Ya Ali, Ya Ali!” as
the companies pass each other.
At 4 p.m. on the last day the marching ceases,
and the throng halts by some tents pitched
in the middle of a public square. The popula-
U
MODERN PERSIA
: tion of the city is gathered round about. There
is not even standing room for all, and hun-
dreds or thousands of people are gathered at
windows or on housetops near by. Perhaps
20,000 people are present. The sword and chain
strikers approach the tents and with a shout
of victory utter the names of Ali, Hassan and
Hussein, then set fire to the tents and burn
them and their contents to the ground. They
imagine that their enemies were in those tents,
and now that they have been destroyed it is a
time of great rejoicing. The marching clubs
disband and the active ones are soon found at
the mosques drinking sharbat, a sweet drink,
as a sort of reward for performing their reli-
gious duties.
SINGERS.
The closing hours of the last day are given to
the singing of poems by the best musicians, gath-
ered at the mosques. The singing band usually
numbers from twenty to thirty men. They sing
poems about the last utterances of Hussein and
other martyrs, or about the sayings and weep-
ing of the relatives of these martyrs.
It is not very safe for Christians to mix with
the crowds on these last days, unless in company
with some honest Mohammedan. If one is seen
laughing at the ceremonies he is apt to be beaten
by some one whose fanatical spirit is thoroughly
- THE SHIITE MOSLEM'S MU-HAR-RAM.
119
N
aroused. Our missionaries sometimes ask the
privilege of using a roof by which the proces-
sion passes. This is always granted. The three
nights are considered holy and the most reli-
gious Moslems do not retire until midnight.
Services are held in the mosques, reciting tra-
ditions. The audience is composed of men only.
It would not be safe for the women to attend,
owing to the wickedness of the men. The audi-
ence is frequently deeply moved by the tragic
tales, and weep angry tears. They curse and
levile their enemies and their enemies' wives
and daughters. The last night is called watch-
night, and many Moslems do not even slumber
during the night. It is holy night in which
Hussein and other martyrs were buried in their
tombs. It is a dishonor, and even a sin, l'or them
to go to bed without meditation on their pro-
phets. In the mosque services the people shout:
“O Hassan and Hussein, let my soul be a sac-
rifice for thee.” They believe the observance of
that night is absolute remission of sins; that
the gates of heaven are open to all believers for
the sake of the martyrs. Some pious Moslems
preserve the tears of that night in small bottles,
as it is believed they will cure disease when ap-
plied to the brows of sick men. These tears are
prized as a most holy relic. The Musselman
says: “Even David the prophet believed in the
120
MODERN. PERSIA
efficacy of tears when he wrote in the Psalms,
put thou my tears in Thy bottle, O God.'”
On the last night many Shiite Moslems walk
to the mosque in bare feet, wearing sackcloth.
Often a governor or lord, accompanied by 40 to
100 servants, all barefooted, will be seen slowly
treading their way toward a mosque. Wearied
by the great exertions of the past ten days it is
difficult to keep awake during the last night; so
many men will be seen coming out of the mos-
ques during the night to walk around and keep :
awake. At daybreak these solemn ceremonies
end. In all these ten days of special religious
services not one word is said in condemnation
of sin. There is no moral teaching. Noth-
ing is taught about man's duty to God, or his
duty to his fellow-men. Nothing is said to
strengthen his character, to make him a purer
and nobler man. The only teaching is in tragic
tales of martyrs; the only inspiration is hatred to
enemies.
Compare this religion with that of our blessed
Saviour, Jesus Christ, God-man. He gave His
life for all nations, even His enemies. He calls
mankind to sacrifice, but it has a practical ob-
ject; that they may be purer and live a higher
and nobler life. Christianity is as the sun shin-
ing in its fulness, while Mohammedanism, in its
ignorance and superstition, is as the darkness of
midnight.
.
i
HEAVEN AND HELL
ܢ
2
121
CHAPTER XI.
HEAVEN AND HELL.
HEAVEN.
M OHAMMED declared in the Koran that
we there are seven heavens. Above all is the
heaven for prophets, martyrs, those who die in
battle for religion's sake,' and for angels. Chief
among all in this heaven is Mohammed, mediator
between God and believers. The other heavens
will be inhabited by believers, the degree of piety
and integrity determining to which heaven they
shall go.
Heaven was pictured as an earthly paradise.
There are beautiful gardens, vineyards, greeir
pastures, fresh fountains, the river of living
water, many bathing pools of glass, a palace of
marble and glass, ornamented with pearls and
diamonds. The trees bear fruit continously,
some in blossom, others ripe with fruit. Promi-
nent are the palm and grape, fruits which were
favorites of Mohammed while on earth. Choice
fruits grow in abundance and on low trees, so.
that a man can stand on the ground and eat of
the fruit. Each vine bears 7,000 clusters of
grapes, and every grape contains 7,000 gallons
of juice. The pastures are eternally green, and
122
MODERN PERSIA
in them grow many thousand varieties of flow-
ers of exquisite. odors. There are no animals in.
heaven, as they are not needed. There will be
no dogs, cats, swine, nor unclean birds, as eagles,
hawks, and buzzards. But there are millions
of brilliantly plumaged birds, whose melodies con-
tinually ring through heaven. The walls and
gates of heaven are as described in the 22nd
chapter of Revelation.
Believers will spend eternity in the joys of
luxurious life in paradise, amidst blooming gar-
dens and beautiful virgins. To an ordinary. be-
liever will be given 72 houries, or female angels.
These creatures are described in the Koran as
being fair, with rosy cheeks, black eyes in
blooming youth. Such beauty the eyes of men
have not seen on earth. Martyrs and more
pious men have more than 72 houries, the num-
ber increasing in proportion to the believer's
prominence. The believer will sit under a fra-
grant tree in a golden chair, or lie on a golden
cot, while birds overhead sing wonderfully
sweet. His fairies will be about him and offer
him choice unfermented wine in a golden cup
on an emerald tray. Such is the Moslem's
heaven.
These were the promises with which M Ham-
med aroused the enthusiasm of his followers.
Fanatical zeal has been so enkindled in men that
HEAVEN AND HELL
123
many thousands have perished in an effort to
spread doctrines throughout the world.
Saints will live nearer to Allah than ordinary
believers and will have conversation with him.
No people can enter heaven unless they be Mos-
lems. The gate to heaven is reached by a bridge.
This bridge is as narrow as a hair, and only be-
lievers can walk it. When a soul approaches
the gate it finds Fatima, the daughter of Mo-
hammed, standing there. She asks him to recite
the creed: “ Allah is the only God, and Moham-
med is his prophet.” If repeated, the soul en-
ters heaven; if not, with a breath Fatima blows
him off the bridge and he falls into hell, the
regions below.
HELL.
As there are seven heavens according to de-
gree of integrity of believers, even so there are
seven hells. Gehenna is beneath the lowest part
of the earth and the seas of darkness. It is a
place of fire, as a great ocean without limits. It
burns with brimstone and like materials. There
are thousands of terrible flames and bad smells.
Satan is there with all infidels, Christians, Jews,
fire-worshippers and apostate Mohammedans.
The torture of the latter will be worse than the
torture of others. There are in hell thousands
of wild animals, as lions, tigers, vipers and ser-
pents. Every lion has in his mouth 7,000 teeth,
124
MODERN PERSIA
.
'
and every tooth has 7,000 different stings or
poisons. So with the tiger and serpents: Every
viper has 7,000 tails and on every tail 7,000
stingers, and every stinger contains 7,000 kinds
of poison. The common drink of the inmates of
hell is poison drunk from iron cups. Their
meals will be the flesh of animals and even their
own flesh. Satan and his servants will torture
them with spears and swords of iron. There will
be no rest for them day or night. Men and
women will gnash their teeth against their own
children. All will be weeping, cursing and blas.
pheming. Hell is surrounded by walls of iron
over which none can escape.
CHAPTER XII.
MATRIMONY.
MARRIAGE among Assyrians is considered as
sacred as the ordination of priests, but is
subordinate to or less sacred than the sacrament
of the Lord's supper or baptism. Therefore
marriage is a solemn service and the rules re-
lating to it are very strict. Engagements for
marriage are made by the parents of the con-
tracting parties rather than by the young people
themselves. Girls are strictly forbidden speak-

NESTORIAN WEDDING.
MATRIMONY
125
ing of or referring to marriage in the presence
of their parents or brothers. If a young man
loves a young lady, he does not ask his parents'
consent to marriage, but tells his aunt or mar-
ried sister about what cupid has done for him.
This news is soon conveyed to his mother, and
then it is proper for her to call on tñe mother
of the young lady. If not already acquainted
with the young woman, this visit will give her
an opportunity to form an opinion of her. If
that opinion is favorable, all is well and the inat-
ter will be further considered. But if the opin-
ion is unfavorable she returns home and tells
her son that she is not pleased and does not want
him to marry this girl. This method must be
resorted to as the girls and boys in Assyria do
not have an opportunity to associate as they do
in America. Mothers always advise their girls
not to walk with boys and young men, and cus-
tom does not permit it. Therefore, if she meets
a young man in the street, she bows, and per-
haps blushes a little, as she passes. If lovers are
passing each other, custom does not allow them
to stop and converse, but it does allow the young
man to telegraph his message of love with a wink.
Several months usually elapse between the en-
gagement and marriage.
The method of making an engagement is quite
different from that of Americans. After a.
126
MODERN PERSIA
mother has assured herself that a certain girl
whom her son fancies would make him a good
wife, she, with two or three relatives, will send
word to the girl's parents that they will call at
a certain time, and stay over night. While there
the object of their visit will be made known and
the matter discussed. If the girl's parents are
ever so willing, they will not give their consent
at the first visit, but will take the matter into
consideration. The friends are invited to call
again in two or three weeks for an answer. A
third or fourth visit may be made before à final,
answer is obtained. At the last visit the rather
of the girl says, in reply to a request for an an-
swer, that the girl does not belong to him. He
says he gave her to his brother. The brother
then says he gave her to his sister, etc., until
the person is reached who can give her away.
This man rises and says, “I give our daughter
to Mr. and Mrs. - - as a handmaiden.” The
question now being settled, refreshments are
served and the company rejoices until a late
hour. Sometimes the foregoing proceedings are
witnessed from an opening in the roof by the
young man who is most interested and who is
anxiously awaiting the result. During the per-
iod of the betrothal, the young man is allowed
to make but one visit. He is not allowed to
kiss his betrothed until after marriage. The
MATRIMONY
127
Assyrian idea of a virgin is a pure maiden who
is not married nor has ever been kissed by any
man.
Two weeks before the wedding the young
man's parents make another call to settle the
amount of dowry with which to purchase wed-
ding garments for the bride. The wedding feast
lasts two or three days. On the last day a com-
pany of the groom's friends go to bring the
bride. Dressed in her wedding garments, and
seated on a fine horse she is taken to the groom's
home. The company make merry on the way
with music of drum and flute, and dancing. The
horse is stopped about fifty yards from the house,
and the groom appears on the roof of his father's
house with three red apples in his hands, Kiss-
ing each one he tries to throw it over the bride.
When the apples strike the ground there is a
crowd of boys ready to scramble for them, as
there is a superstition that the lucky boy will
be the next to marry. The bride now goes to her
new home.
The wedding ceremony, which is performed
by a minister and a deacon, is taken largely from
the Bible. It lasts about two hours, during
which time the bride and groom remain stand-
ing. The bride's dress covers her body and
face from view except her forehead. She wears
. a 'crown and is called a queen. The groom wears
128
MODERN PERSIA
.
a high feather on his crown, a sash around his
chest and is called a king. For two months after
the wedding they are called king and queen.
They do no work during this time but visit and
take life easy.
MOSLEM MARRIAGES.
The marriage ceremony of the Mohammedans
takes place about a week before the formal wed-
ding. It is very simple. Representatives of the
contracting parties go to a priest and get two
ceremonial letters, one for the bride, the other
for the groom. In them is stated the sum neces-
sary for the groom to pay, if he ever divorces
the woman. It further states that it is the
groom's duty to love this woman and all other
women that he may marry thereafter. That it
is the bride's duty to love the groom and no one
else.
The prevailing low regard for woman grows
out of the teaching of Mohammed. Among his
last words he charged husbands not to place any
· confidence in their wives. He stated that they
had been the cause of much of the crime and
misery in the world.
When a Moslem goes out with his wife he is
disgraced if she goes before or even beside him;
she should follow. A man can marry four wives,
but can divorce any one of them at any time.
THE ROYAL FAMILY
129
But a woman cannot get a divorce from her hus-
band. A man is angry when his wife gives birth
to a girl babe, and his friends fear to break the
news to him. One man was known to be so
angry when his fourth daughter was born, that
he did not speak to his wife for three months.
The mother of a son is loved the more, and the
first person who breaks the news to the father is
given a present.
If a man murders his wife he may be fined a
sum of money, but can't be executed, because
woman is not equal to man. The question as to
whether a woman has a soul is sometimes dis-
cussed. Men do not salute women in meeting
them, but women are expected to bow their heads
to men.
PART III.
CHAPTER I.
. THE ROYAL FAMILY.
THE present dynasty is called the Kajar dy-
nasty. It began with Agha Mohammed
Khan, who was taken captive by the enemy
when he was a child, and all of the prominent
10
130
MODERN PERSTA
members of the family excepting children were
slain. Agha Mohammed Khan, then a boy six
years of age, was made a eunuch by the new
king to serve in his harem. But at the age of
twenty or twenty-five he escaped from his mas-
ter and returned to his relatives and former
friends. Collecting a force he attacked the king's
army, and after several engagements overthrew
the king and took possession of the throne. As
à ruler he was very cruel to his enemies, but
very kind to his officers and subjects. One
night while resting in his tent two servants or
subordinate officials in an adjoining tent quar-
relled and awakened the king with their noise.
This angered him, and the next day he ordered
that both of them be beheaded. The follow-
ing night, before the time for execution had
come, the two condemned men formed a plot
with some other officials who hated their ruler's
cruelty, to kill the king. This plot was success-
fully carried out. The king's nephew, Futteh
Ali, became his successor. He became one of
the most noted kings of Persia, and was called
the king of kings. Futteh Ali had several sons,
one of whom, Abbas Mirza, was chosen as crown
prince. This prince died in early manhood. He
left a son, Mohammed by name, who afterwards
became king. After Mohammed, the late Nasir-
aldinshah became king, and was assassinated
1
THE ROYAL FAMILY
131
May 1st, 1896. Nasiraldin was a good king,
and did more for Persia than any ruler during
the past 700 years. He made three visits to
Europe and gathered many modern ideas which
he wished to introduce in his kingdom. He or-
ganized a postal system connecting all the pro-
minent towns and cities of Persia. Telegraphic
communication was also established. He built
roads between important towns and cities and
detailed soldiers as guards where the roads passed
through sections infested with robbers. This
king reigned forty-eight years. A year ago he
became a victim of a fanatical Bobe, a new re-
ligious sect. The assassin took the king's life
while the latter was worshipping in the most
holy place of a mosque. Nasiraldin left four
sons. The eldest is named Zelli Sultan. He is
a highly educated and powerful man. The se-
cond son, Mozafferedden, succeeded his father,
and is now king of Persia. The third son is
governor of the capital. The fourth son is a
youth of twelve years.
Before the death of the late king, Zelli Sul-
tan, his first son, began making secret -prepara-
tions to usurp the throne. When the plot was
learned, the son was stolen from his home one
night and taken before the king. All imple-
ments of war prepared by him were confiscated,
and he was sentenced to death. But high offi-
132
MODERN PERSIA
cials interceded for the son, and the sentence
was changed to that of blinding him. When
the hour came for putting out the prince's eyes,
the king was moved by the young man's beauty,
and said there was not a handsomer pair of eyes
in all his empire, and that he would not destroy
them. Therefore Zelli Sultan's punishment was
changed to three years' imprisonment. At the
expiration of the term, the king gave him solemn
warning that any further attempt at usurpation
would be punished by death.
· I have often been asked why the first son did
not take the throne instead of the second. The
reason is this: The king had several wives, but
the first one was a princess from his own tribe,
and is called the queen. Her first son must be
successor to the throne. Therefore Zelli Sul-
tan was not eligible to the throne, as his mother
was not a princess.
The present Shah is a man who has a strong
desire to rule in peace. He tolerates all religious
beliefs, even though they differ from his own.
He is loved by all classes of people, and all re-
ligious sects because he is kind and considerate
toward them.
The Shah is very friendly toward the Chris- n
tian missionaries. A few years ago he visited
the Presbyterian College, the Ladies' Seminary,
and listened to some of the recitations. As an

PRESENT SHAH.
THE ROYAL FAMILY
133
evidence of his friendliness he was a guest at
the home of Dr. Cochran, and dined with him.
Not every one is so honored, for I have heard
that an army officer in that part of Persia offered
the Shah £3,000 to take dinner with him, but
the invitation was not accepted. The Shah has
also visited a Nestorian bishop, who resides in a
cottage so humble that some lords would be
ashamed to enter it. On the other hand, when
he was in our city of Oroomiah he did not visit
the homes of any of the Mujtahids, but met
these high priests in a mosque by appointment.
Of late years the royal family has been kind
to Christians. Nine out of ten cases of cruelty
to Christians come from the Mujtahids and the
lords. The priesthood is stronger than the gov-
ernment in Persia. Sometimes the king, has to
give up his ideas to please the priests. For ex-
ample: The late Shah desired to introduce the
modern railroad into Persia, but the priests were
bitterly opposed to it, and the king had to give
up his plans. When asked why they opposed
railroads, one priest gave two reasons: First, our
country is weak. If we built railroads, Euro-
peans could run in on us and take our country.
Second, it would destroy our religion, and we
could not control our wives. If we beat them
they could take the train and be in Europe in
one day, while now it takes twenty days. Again,
134
MODERN PERSIA
some of our women might marry Christians and
escape to Europe.”
THE KING IN HIS PALACE..
The royal palace is surrounded by high stone
walls. The grounds are entered by four beauti-
ful gates. The walls at the sides and above the
gates are adorned with the pictures of former
kings and brave generals; also decorative carv-
ings of lions, the standards of Persia, and of
birds. The grounds are beautifully arranged,
all the roads leading to the king's palace in the
center, and beautified with ornamental trees
and hedges of roses of varied hues. Guarding
the entrances to the gates and the roadways that
lead to the palace doors are numerous officers
of superior rank, those nearest the palace ever
standing with drawn swords. When the king
sits in judgment he uses the peacock throne, and
is surrounded by his six cabinet officers, who
are advisers. He is absolute, and may overrule
the advice of the cabinet. This body makes the
laws of the land. The king appoints the mem-
bers of his cabinet, the people having no voice
whatever in government. When the Shah tires
of the routine of governmental duties, his
secretary reads to him from Shahnameh, a
poetical history of Persian kings. It is one of
the king's duties to become very familiar with
ROYAL FAMILY
135
the history of Persia and her former rulers.
When the king retires to his private room at
night, the entrance to the room is guarded
by two most trusted officials with drawn
swords. One of the four gates in the walls
around the palace is called the king's gate,
as he always enters through it. No other per-
son, be he lord, count, or high official, is per-
mitted to pass through this gate on horseback
or in carriage. He must dismount and walk
through. -
When the king goes from the palace for a
bunt or vacation, he is escorted out of the city
by a large guard. First, coming down the street
will be seen about thirty infantry, bearing each
a golden club, and shouting: “Get out! get
out!" Whereupon the street is cleared of all tra-
ffic that the royal procession may pass. The
infantry is followed by about fifty cavalrymen
with drawn swords. Next comes ten or a dozen
riderless Arabian horses. These horses are beau-
ties, and are adorned with bridles of gold and
many precious stones.
HIS TABLE.
The king's table is set with the luxuries of
the land. From the time of the purchase until
it appears on the table, the food is inspected by
two trusted officials, whose duty it is to see that
136
MODERN PERSIA
the king is not poisoned. Before the king eats
of the food it is further examined by his phy-
sician.
TREASURY.
The late Shah left $200,000,000 to his son,
nearly half of which was in the form of precious
stones and jewelry. Perhaps he has a larger
amount invested in precious stones than any
other king in the world. His peacock throne,
which was brought from Delhi, India, by King
Nadirshah, who captured that city about 200
years ago, was prized at $12,500,000 some years
ago, and is worth more than that now. It is
made of solid gold, and is embedded with dia-
monds, pearls, and other precious stones. The
rug upon which he prays is worth $2,500,000.
At the beginning of each new year, seated on
the peacock throne, he wears his crown, and all
of his officers bow before him and wish him a
prosperous reign during the new year. On such
occasions his person is covered with many dazz-
ling jewels.
WIVES.
The late Shah had forty regular wives and
about sixty concubines. The present Shah has
seven wives. The palace in which the king's
wives reside is almost as beautiful as the king's
GOVERNOR
137
palace, near which it is located. A number of
soldiers guard the entrance to this palace. There
are no men inside the palace except a few
eunuch servants. There is also a large number
of maid servants therein. When the king has
many wives he marries some of them against
their will. If he fancies a beautiful daughter
of a lord, her parents will frequently marry her
to: the king in order to get an office or a title.
The eunuchs have authority to rebuke the wives
of the king. Sometimes a number of the wo-
men will playfully resent the eunuch’s author-
ity and push him against a wall or knock his
high hat down over his eyes. Once they picked
an old fellow up and threw him into a pool of
water; greatly damaging his fine suit of clothes:
At times they give a valuable present to a
"eunuch, such as a nice robe.
CHAPTER II.:
GOVERNOR.
PERSIA is divided into thirteen states. The
king appoints a governor over each state;
this governor appoints .a mayor over each city
within his territory. This office is not awarded
on the basis of education, ability or worthiness,
138
MODERN PERSIA
but is given to the man who will pay the most
money, provided his ancestry is fairly good.
Many mayors of cities are related to the royal
family. These offices are limited to terms of one
year, but many times a mayor is removed before
his time is out; the subjects may complain. or
some person may bid more money for the office.
When a man is appointed mayor of a city, the
-lords and counts of that city, accompanied by
soldiers, will go three miles out of the city to
meet the new official. He is greeted with dis-
charges of artillery. These lords ride on very
fine. Arabian horses, with gold-bitted bridles,
and escort the mayor into the city. The new
governor of the city admires the fine horses of
his lords, and sometimes covets some fine steed,
and before his term expires finds a way to get
possession of it by helping the lord out of some
rouble.
If the new mayor is a prince, all prisoners
confined in the city jails are taken before him
as he enters the city. This is to signify that, as
a member of the royal family, he has authority
to behead them. The third day after a new
mayor has arrived in a city it is customary for
lords and counts to visit him with presents of
money, golden articles, Arabian horses, etc., as
presents. A mayor has from one hundred to
three hundred servants. He pays them no sal-
TO
GOVERNOR
139
ary. Some become his servants for the name,
some from fear, and other from choice. Most
of these servants get their living from fines and
bribes. Some of them are detailed to settle
quarrels between men in some village that be-
long to the city. This is their opportunity, and
they early learn to make the most of it. The
mayor has great power. He is judge, sheriff, tax-
collector, etc. He has things his own way.
When there is an injustice done, there is no other
local officer to appeal to.
Prisons. The prisons are frequently cellars,
underground, without windows, damp and in-
fested with flies. They are seldom ventilated,
and there is no bed nor furniture in them. The
government does not feed the inmates. Friends
of the imprisoned ones bring bread and throw
it to them, and some of this even is sometimes
picked up by the jailer and kept for his own
nourishment. No men are allowed to visit the
prisons, but wives or daughters are allowed to
visit their friends if they pay a fee to the jailer.
The torture of prisoners is regulated accord-
ing to the nature of their crimes. The common
method of torture for thieves, robbers and
murderers is to put the bare foot of the crimi-
nal" in a vise and squeeze it until he cries in
... agony. If he gives the jailer some money or
- promises to give some the next time his friends
1:10.
MODERN PERSIA
visit him, the pressure on the foot is lessened.
If a man goes to jail wearing good clothes, the
jailer often exchanges his own poorer suit for
the good clothes.
EXECUTION.
- This is done in different ways. A prince
from the royal family has authority to behead
men. Sometimes when a good friend of the
king is appointed governor, the king presents
him with a knife. This is a sign, and carries
with it authority to behead men. Every prince-
mayor or other governor who has been given
this authority keeps two executioners. The
uniform of this office is a suit of red clothes.
These two men walk before the mayor when he
goes through the streets. When a condemneci
man is to be executed he is brought from the
cell, hands chained behind him, and with a chain
about his neck. He is surrounded with a group
of soldiers with fixed bayonets. The guilty
man has been in a dungeon for several months
perhaps. His clothes are in rags, and, having
had no bath since first imprisoned, he is very
dirty, his hair and beard are long and shaggy.
A few steps before him walks the executioner,
with blood-red garments and a knife in his
hand. Thus they proceed to the public square,
and before the assembled crowd the executioner
a
.
141
GOVERNOR .
steps behind the kneeling victim and with a
single stroke of the keen knife cuts his throat,
and another soul takes its flight, having com-
pleted its part in the drama of life.
A common mayor who has not the authority
to behead, may kill criminals by fastening them
to the mouth of a cannon and sending a ball
through the body. Another method is to bury
the condemned alive in a cask filled with ce-
ment, leaving only the head exposed. The
cement soon 'hardens and the victim dies. Some-
times when their crime is not very bad the pur-
ishment is the severing of one hand from the
body. If the man thus punished should com-
mit a second crime the remaining hand would
be severed. If a Mohammedan becomes drunk
with wine and gets loud and abusive, he is ar-
rested, and the executioner punctures the parti-
tion skin between the nostrils of the drunken
man, and a cord of twine, several feet long, is
passed through the opening. Then the execu-
tioner starts down the street leading his victim.
The man soon gets sober, and is very much
ashamed. Shopkeepers give the executioner
pennies as he passes along the street. Men who
quarrel and fight are punished by tying their
feet to a post, with the bare soles upward, and
then whipping the feet until the flesh is bruised
and bleeding, and, frequently, the nails torn
142
MODERN PERSIA
WP
from the toes. The victims frequently become
insensible under this punishment. One good
thing in the laws of punishment is that no Chris-
tians or Jews are ever beheaded. The Moham-
medans consider the Christian and Jew as being
unclean, and think it would be a mean thing to
behead them.
Princes, lords and counts are never beheaded.
The most severe punishment for a prince is to
pluck out his eyes. The method of execution
for counts and lords is of two kinds. The king
will send a bottle of sharbat to the condemned
man, which is given him in the form of a sweet
drink, but it contains a deadly poison. He is
compelled to drink this, and soon dies. Another
form is for the condemned man to be met by a
servant from the governor after having taken a
bath, and the servant cuts blood vessels in the
arm of the condemned until death results from
loss of blood.
Thus it will be seen that the contrast in modes
of punishment in a Christian nation and a Mo-
hammedan nation is very great. The kind of
punishment inflicted on criminals in any coun-
try grows out of the prevailing religious belief
of that country. A religion that has much
cruelty in it will lead à people to torture its
criminals. But a nation whose religion is based
upon love will deal with its criminals effectively,
COUNTS OR LORDS
· 143
but as kindly as possible. The writer has visited
prisons in both Persia and America, and finds
that the contrast between the prisons of the two
countries is like the contrast of a palace and a
cellar. Prisoners in America ought to be very
thankful for the humane treatment they receive
under this Christian government.
CHAPTER III.
COUNTS OR LORDS.
M HE counts and lords live in luxury. Their
title was not obtained by great service
to the nation or by high education. It descends
from ancestors, and many ignorant and unwor-
thy men bear this title. Wealthy merchants
sometimes purchase a title for their sons. The
titled class in Persia is very numerous. In one
city of 30,000 inhabitants there are more than
500 counts. They own almost all of the land
in Persia. In some instances one count owns as
much as one hundred villages. All the inhabit-
ants of a village are subjects of the count and
they pay taxes to him and also to the king.
The men pay a poll tax of one dollar a year; a
tax is levied on all horses, cows, sheep and
chickens.
11
144
MODERN PERSIA
The count gets two-thirds of all grain raised
by the farmers, and he expects a portion of all
fruits raised, which portion is called a present.
If this “present” is not large enough to please
the count, he has an unfavourable opinion of
the subject, and soon finds faults in him and
withholds favors. All of the count's work is
done by his subjects without pay. When he
builds a palace or cultivates a vineyard he
calls upon his subjects to do the work. He
punishes his subjects if they rebel or are dis-
courteous to him. Sometimes the punishment is
so severe that death is the result. The count
collects a large sum of money annually from
his subjects in the way of fines --- some of them
for most trivial offences or discourtesies, and
these numerous fines keep the subjects very
poor.
The counts are the most immoral class of
people in Persia. They are without education,
knowing nothing of the sciences, geography,
mathematics or political economy, but most of
them can read and write the Persian language
and know something of Persian history. It is
not much wonder that this leisure class becomes
immoral, for it is a disgrace for them to do any
kind of work, and “Satan finds work for idle
hands to do." A count can't keep his own ac-
counts or sell goods in a store. There are no
CITIES, SCHOOLS, AND HOLIDAYS
145
newspapers and magazines circulated through-
out Persia to occupy and lead out the thought
of the people of leisure hours. No public
libraries, and no private libraries except those
of a few Persian volumes. The only newspaper
published in Persia is an eight-page paper pub-
lished every three weeks. It does not circulate
much outside of the capital city. The Presby-
terian Mission publishes a monthly paper about
Christian work.
When a subject goes before his lord, he finds
the lord seated in his private room before a win-
dow. The subject bows before approaching near
to the window. When the lord is ready to listen,
the subject comes to the window. He usually
meets with a frown, and gets replies to his ques-
tions in a gruff oice. As a class the counts are
not strong physically; they eat and drink too
much for their own good.
IN
CHAPTER IV.
TAT
CITIES, SCHOOLS AND HOLIDAYS.
THE Persian cities are generally very old
and most of them are surrounded by
walls about six feet through and twenty feet
high. The walls are made of clay, tramped
146
MODERN PERSIA
solid by buffaloes or by men. The gates giving.
entrance to the city are opened during the day
from eight o'clock in the morning until night.
These walls would not withstand a charge from
modern cannon, but they were very useful four-
teen years ago when parts of the empire were
overrun by about 60,000 Kurds, a tribe of wild
nomads. They spoiled the villages wherever
they went, but could not take the walled cities.
The streets of cities are generally narrow and
crooked, and are not paved. The best houses
are brick, with stone foundation. Some poor men
build homes with sun-dried brick, and still others
make the walls of mud. The roof is flat and
made of mud, supported by timber. The houses
are built adjoining one another, so that men can
walk all over the city on the housetops. This
is the common way of travel in winter, when
the streets are muddy. In some of the large cities,
like the capital, Tehran, and Isphahan and Shi- ,
raz, modern paving of streets with stone is being
introduced.
On each business street a single line of goods
is sold. One will be devoted to dry-goods, an-
other to groceries, another to carpenter shops,
another to iron and silver smiths, etc. The
streets are from ten to thirty feet in width, and
many of them are arched over with brick, so that
rain and snow are shut out. Light is let into
S
CITIES, SCHOOLS, AND HOLIDAYS
147
these enclosed streets by openings in the top of
the arch. Camels horses and donkeys bearing
burdens of various kinds of goods may be seen
passing through the streets. And in open squares
of the city there stands many of these animals
belonging to men who have come to the city to
buy or sell goods. Before some of the mosques
may be seen secretaries or mollahs, whose busi-
ness it is to write documents in business trans-
actions for which they get from two to fifteen
cents.
In buying goods in Persia a stranger is liable
to be cheated. It is the.custom among dealers
to ask two or three times what an article is
worth, expecting to come down with the price
before making a sale. The silversmiths do some
highly skilful work in making rings for the
ears and fingers, and belts for the ladies. In all
Persia you cannot find a lady selling goods in a
store, except in one street where poor old women
and widows are allowed to come for a few
hours each day to sell such articles as caps,
purses, sacks and soaps. Their faces must
be covered except the eyes. Only a few women
of the lower class are seen in the stores buying
goods, and they must not have their faces ex-
posed to view. No Christian can sell fluids, such
as milk, oil, syrups or juicy fruits like grapes.
It is against the Mohammedan law to buy such
148
MODERN PERSIA
things from a Christian. If a Christian wishes to
buy any such goods from a Mohammedan he must
not touch the same, as the merchant could not
thereafter sell it to a Mohammedan.
There are many pick-pockets, both male and
female, in the crowded streets. A stranger must
beware.
WEIGHTS.
The standard measure is the miscal, 100 of
which equals a pound. Four Persian pounds
equal one hapta, while it takes five American
pounds to equal one hapta. Eight hapta equal
one batman. Four batman equal one khancaree.
In this measure they weigh raisins, molasses and
tobacco. Ten batman equal one load. In this
they weigh green wheat, corn, etc. Twenty-
five batman equal a kharwar. In this they weigh
fuel."
The money is of copper and silver and a very
little gold. The following table shows the values
of Persian coins:
25 denars
cent.
50 denars
1 cent.
100 denars
2 cent.
500 denars
10 cent.
1,000 denars
= 20 cent.
. 10,000 denars = $2.00
The bankers sit on small rugs before the shops
with boxes of money in their laps. Their chief
IL ||
CITIES, SCHOOLS, AND HOLIDAYS 149
business through the day is to change money.
For changing 20 cents into copper, they charge
one cent, and the fee increases in proportion
to the amount of the bill changed. Interest in
Persia, especially among Mohammedans, is very
high, being from 12 to 15 per cent. per annum.
But the Synod of the Presbyterian Evangelical
Church has a law which forbids any of its
members from charging more than 10 or 11 per
cent.
There are no gas or electric lights in the
streets of a Persian city. The mayor appoints
an officer, who has a number of assistants, to
watch over the city day and night. Every day
of the year is given a name by the mayor; as,
lion, eagle, Cyrus, fortune, etc. This word is
known only to the officials and such persons as
may have been given permission to be out at
a late hour. If an officer finds a man on the
street after 9 o'clock he calls to him to give the
name of the night. If he can't do this he is ar-
rested. One of the worst things in a Persian
city is the large graveyards, which contain two
to five acres of ground. Mohammedans dig up
the remains of a dead relative to carry it to il
shrine place, and these removals often fill the
city with bad odors. These graveyards make
excellent hiding places for robbers and thieves..
There are many robbers outside of the city walls,
150
MODERN PERSIA
and it is very dangerous to go out after night,
even a distance of one mile. Victims are usually
shot while at a distance, or stabbed and then
plundered.
The hammams, or bath-places, are quite nu-
merous in the cities. They are usually well-built
brick buildings, and have within two or three
pools of water, some hot, others cold. Men can
bathe any day in the week except Friday, which
day is reserved for women. The charge is three
or four cents. Christians cannot enter a Mo-
hammedan hammam, as they are considered un-
clean.
HOLIDAYS.
The Mohammedans have several holidays.
Neither the government nor the priesthood com-
pel observance of these days, but they are
usually observed either for the sake of rest, re-
ligious profit or amusement. There is, how-
ever, one set of holidays — ten days known as
Mohrram—that is strictly observed by all faith-
ful Mohammedans. There is also one national
holiday generally observed in memory of the
beginning of the Persian nation. It is called
Newrooz, meaning new day. This name was
given by a Persian king in ancient times. Two
weeks before this day all stores will be deco-
rated with different kinds of fruits, such as
CITIES, SCHOOLS, AND HOLIDAYS
151
palms, figs, pomegranates, apples, almonds and
raisins. Also some fine shawls and rugs are
hung before the stores. During these two
weeks most people buy of these fruits and pre-
pare for the national feast. On that day nearly
every man, woman and child puts on some new
garments of clothing and new clothes through-
out if possible. People also clean their houses
for this occasion. On the evening of Newrooz
a table is spread with the finest fruits, and the
family will gather around and feast until a late
hour in the night. The poor are remembered
on these occasions and presents of fruit are sent
to them. Christians are also frequently remem-
bered in this way.
2
SCHOOLS.
There is no system of public or state schools
in Persia. There are schools in all large towns
and cities which are taught by the priests in a
room of the mosque. These schools are volun-
tary, no person being obliged to send his chil-
dren. The students pay the priest each from
5 to 25 cents per month. Those who can't pay
anything are admitted free. The priest's food
is brought to him by the students. The ages
of the pupils range from ten to twenty years.
These schools are for boys only. There are no
schools for girls. If a girl gets any education at
1.52
MODERN PERSIA
all, it must be from a private tutor. In the
schools the text-books in history and poetry are
in the Persian language, and the Koran and
grammar are taught in the Arabic language.
Mathematics, geography, the sciences and the
history of other nations are never taught. When
the pupils are at study they reel back and forth
and repeat words loud enough to be heard a
block away. They imagine this is an aid to
memory. The teacher has authority to punish
the students very severely. Sometimes a parent
will take his child to a teacher and will deliver
him into the gentle keeping of the professor
with the remark: “His bones are mine, but his
flesh is yours. Teach him, but punish him as
you see fit.” A post is, planted in the school-
room, to which a wild boy's feet are fastened,
soles upward, and the bottoms are whipped with
heavy switches. This punishment is only for ·
the worst. boys. For mild offences the teacher
raps the student over the head with a long
switch, which is always kept in a convenient
place or carried in the teacher's hand. The re-.
ligious teaching consists of quotations from the
Koran and traditions about their prophets. The
boys are usually very bad about reviling each
other and about fighting. The teacher does not
protect the weaker, but urges him to return the
revilings or the blows he has received. The
CITIĖS, SCHOOLS, AND HOLIDAYS :
153
students of one mosque often attack the stu-
dents of a nợighboring mosque, as they regard
them as enemies. The most prominent univer-
sity of the Shiite Mohammedans is in the shrine
place of Karballa. All those who are to be-
como Mujtahids study at this place. In several
of the large cities they have schools of higher
rank than the ordinary mosque school in which
a course of Persian literature is given. It is a
pleasure to state that the late Shah, after his
visit to some of the universities of Europe,
founded a college in the capital city which is
called the Place of Science: The French, Eng-
lish and Russian languages are taught, and the
study of some modern sciences are being intro-
duced. The college is only for princes and the
children of rich people. It is only one flower
in a vast wilderness. The problem of Moham-
medanism is to keep the common people ignor-
ant, so the priest can continue to rule them.
Therefore the priesthood does not favor higher
education. Some counts or lords send their sons
to Paris to be educated, but the ordiņary young
men have no opportunities for education.
154
MODERN PERSIA
PART IV.
CHAPTER I.
BOBEISM.
M HE Mohammedan religion is to-day divided
into about fifty different sects. This divi-
sion greatly weakens it. The Bobe sect was
started by Mirza Mohammed Ali of Shiraz, a
city in which reside the most intellectual and
poetical scholars of Persia. He began to plan
the new religion at the age of eighteen, but did
not reveal it until he was twenty-five years old.
The foundation of his faith was this: Moham-
med, like Christ, taught that the latter days will
be a millennium. They have a tradition that
when all the prophets had died, or had been
killed by their enemies, a son six years of age was,
by the direction of Allah, hid in an unknown well.
He was to remain there until the time for the
millennium. It was believed that he would be
the ruler of the Mohammedans in these last
days.
He was to lead both his victorious armies and
conquer all the world, and Islam would become
BOBEISM
* 155
the universal religion. Mirza Mohammed Ali
· based his doctrine on this theory, but changed
it somewhat. At the age of twenty-five he made
several pilgrimages to shrines, such as Karballa,
Mecca, and Medina, and then returned to his
native town of Shiraz. At first he began to
teach his doctrine to his confidential friends and
relatives until it was deepened in their hearts.
And then he began to preach to the public that
he was Mehdeialzaman.
HIS DOCTRINE.
He taught that every age must have its own
prophet, inspired from God. He claimed that
he was inspired and that he had frequent com-
munications from God telling him how to direct
the people. He openly claimed to be Mehdei-
alzaman. And he taught that the priesthood
and the religion were corrupt and that he was
appointed to renew them. He did not oppose
the Koran, but at the same time said that every
age needs a new bible. He claimed to have
received a bible from God. This book is called
Bayon, meaning exposition. He taught the
equality of both sexes and paid homage to
woman. He showed that it was against the law
of God to marry more than one woman or to
keep concubines. Further, it is against the law
of society and the happiness of women to marry
156
MODERN PERSIA
more than one wife. The law of divorce, which
is common among Mohammedans, was not prac-
tised by the new sect. The place of woman
among them is the same as among Christians.
The prophet taught that the spirit of charity
ought to be as a flame of fire in the hearts of
his followers. He said we cannot please God if
we see our brother in need and do not help him;
if we pray He will not hear 'us, if we worship
Him He will turn His face away from us. Be-
lieving this, the spirit of charity is very strong
among them, and they support the needy. The
use of wine and all intoxicants is strictly for-
bidden. They are very kind to people of other
faiths who are not Mohammedans; them they
hate. Mehdeialzaman preached these doctrines
and won many hearts. The converts were gen-
erally intelligent and well educated. His doc-
trines spread through the southern and north-
eastern parts of Persia. Among his followers
were two prominent and attractive persons, Mol-
lah Hussein and Hajee Mohammed Ali. He
called them his right and left hand supporters.
Another convert of importance was a lady of
rare attainments. In poetry she was accom-
plished, in beauty wonderfully rare, and she was
highly educated. She travelled with two 'assist-
ants from state to state and from city to city
preaching the new doctrine. She never met
BOBEISM
157
Bobe, the founder, and knew of him only through
letters. She said that God had endowed him with
unusual gifts for this holy cause. By the power
of her eloquence she made many converts, and
was called by her followers Kurratool Alaein,
which is a very high title.
PERSONAL APPEARANCE OF BOBE.
In stature he was tall and slender, eyes black;
eye-brows, heavy and long; beard, patriarchal.
His countenance was very pleasant and attrac-
tive. In conversation with high and low classes
of people alike he showed himself a servant of
all. . He was poetical, a great orator and a
deep thinker. He wrote many beautiful poems.
His epistles to his disciples were philosophical.
His words in sermons touched the hearts of
men. When orthodox Mohammedans saw that
Bobeism was spreading among the people, the
priesthood and the government joined in se-
verely persecuting the disciples of the new faith.
The disciples were scattered by this persecution
to different cities, which resulted in a still
greater spread of the new doctrine. At that
time the prophet appointed eighteen of his apos-
tles as guards of the faith. Two of them were
women, and he requested that this rule be fol-
owed in future ages. About this time Bobe
and his twelve disciples were arrested in Shiraz
:158
MODERN PERSIA
and taken to Isphahan. While imprisoned there
his doctrines were being rapidly carried on by
his followers. He was finally banished to Ma-
koo, an obscure town between Persia and Rus-
sia, as it was thought his religion could not
spread from such an obscure place. But his
doctrine soon prevailed there. At last the
priesthood and government decided to bring
him to Tabreez to be shot. After his arrival
in Tabreez many learned priests came to dis-
cuss doctrines with him, but none were able to
answer his questions; but his enemies were de-
termined to kill him. Bobe and his twelve dis-
ciples were hanged to a wall before the soldiers.
Before the order to fire, the disciples were given
a chance to save their lives by denying Bobe's
faith. Only one denied the faith and was saved.
The others asserted that they were willing to
die for the truth. When the soldiers obeyed
the command to shoot, all the disciples on the
wall were killed. But Bobe was not struck by
the ball; it struck above his body, cutting in
two the rope by which he was suspended. Bobe
fell to the ground unharmed and tried to escape
through the crowd. He ran into a house, which
proved to be the home of an officer, who
promptly arrested the fleeing prophet and re-
turned him to the executioner. Before the second
shot was fired Bobe was again promised freedom
BOBEISM
159
V
if he would deny his own teachings. He replied
that many of the holy prophets of the past died
for the truth, and that he, too, was willing to
die in this holy testimony.
After the killing of Bobe and his disciples,
the government issued an edict that the surviv-
ing followers who would not deny Bobe should
be killed. This happened at the beginning of
the reign of the late Shah. Many fanatical
Bobes tried to kill the Shah. Soon after the
edict one of them shot at the chief ruler of the
land, but was killed by a soldier. After this in-
cident fiery persecutions arose against them and
about eighteen thousand of their number were
killed. The torture inflicted in many instances
was very cruel. The more prominent victims
were taken to the capital city, stripped of cloth-
ing except trousers, and led about the streets
while flaming candles were burning away their
flesh. Many of them cried allegiance to Bobe
to the last. The heroic death of the fanatical
Bobes had the effect on many prominent men
in the capital of making them believers in Bobe.
After the great massacre, which occurred in
1850, the believers in Bobe held their faith in
secret. Eighteen men, whose names were not
generally known, were appointed guardians of
the faith, and one very learned young man was
appointed to take Bobe's place. His title is
12
MODERN PERSIA
Baha and he resides in Akra, a small city in
Turkish territory. Even to-day they are very
earnest in spreading their religion, but their
work is done in secret. Their apostles go from
place to place and are known by a secret sign.
The enmity between them and the orthodox
Mohammedans has been very severe. · From the
killing of Bobe until the present time they have
been trying to kill the Shah. In their first at-
tempt they failed, but a year ago while the Shah
was worshipping in the most holy place of the
mosque, be became the victim of a fanatic Bobe,
who had disguised himself as a woman. This
Bobe, while under disguise, shot tize king, who
died two minutes afterward. Some thought that
the government would again persecute them, but
there were some hindrances which would not per-
mit this. In the first place their religion is kept
secret; it is impossible to know who belongs to
this new sect. Secondly, many of the high classes
and royal officers belong to this sect, and for this
reason it would be impossible to persecute them.
Thirdly, their number to-day would reach two
hundred thousand, and to kill this immense com-
pany would certainly damage the government.
Their antagonism, against the government and
against orthodox Mohammedanism is caused
entirely by the lack of freedom of religious wor-
ship. •
BOBEISM
161
They are very warm friends of the Christians,
placing in them the greatest confidence, some-
times they will even lodge in the houses of Chris-
.tians, and eat with them without questioning.
This a 'strict Mohammedan would never do.
They readily allow the Christians to preach to
them and to discuss religion with them. Yet
it is not an easy matter to convert them, for-
.. one must know their manner of life and reli-
gious doctrines to successfully meet their argu-
ments. A few, however, have been truly con-
verted. This filled the Mohammedans with
hatred both against the Christians and the con-
verts. When the Christian shows the superi-
-ority of Christ and of His doctrine over that of
their prophet Bobe, they are forced into silence..
They are now securing many converts from Mô;
hammedanism, and it is believed that the time
will come when religious toleration will be ob-
tained by them. This will also give the Chris-
tians a good opportunity of preaching the
Gospel.
1
162
MODERN PERSIA
CHAPTER II.
THE KURDS.
MHE Kurds are thc wildest tribe of nomads
in all Asia. They have been known in
Europe as raiders for a long time, and during
the past two years they have attracted the at-
tention of the civilized world by their horrible
massacre of the Armenians. It may be of in-
terest to the reader to know something more
of the life of this tribe. A former student of
the writer, who spent several years among the
Kurds as a physician, and who mastered their
language and is intimately acquainted with their
lives, manners and customs, has kindly given
some of the information that follows.
In regard to their ancestry, it is very difficult
to trace back to the original stock from which
they came. They have lived under the author-
ity of several governments, and it is believed
that in their blood is a mixture of old Assyrian,
Chaldean, Babylonian and Arabian. It is sup-
posed that some of the wildest characters in all
of these old nations formed the tribe of Kurds,
of whom there are to-day about 4,000,000.
Their dwelling place is in the Kurdiston moun-
tains, a large territory through which runs the
boundary line between Turkey and Persia. Most
of it lies in Turkey. The Kurds are nominally

KURDISH CHIEF AND ATTENDANTS.
THE KURDS
163
.
subjects of these two countries, but practically
they are a band of outlaws beyond the control
of any government. Those who live in the
mountain districts pay no taxes to Turkey or
Persia, but those residing in the villages of the
plains are required to pay taxes the same as
other citizens. Great numbers of them residing.
in the mountains and deserts are nomads, tra-
veling where they will with their herds and
flocks. A Kurd is very wild and independent
in spirit. He would rather live in a cave under
a projecting rock and be unmolested, than to
dwell in a palace and be subject to higher au-
thority. Some of the tribes have a small village
in the mountains, to which they return in
winter.
Recognizing the wild and daring spirit of these
men, the Sultan of Turkey has trained some of
the dwellers in villages of the plains for cavalry-
men, and called them the imperial cavalry.
Mounted on splendid Arabian horses and pro-
vided with modern firearms, they are well nigh
invincible. The Persian government has no con-
fidence in the Kurds, and so employs none of
them in the army
OCCUPATION.
The Kwds seldom cultivate the soil, but keep.
herds of cattle and horses and flocks of sheep,
164
MODERN PERSIA
moving from place to place in search of good
pasture. They can make very good carpets and
other articles of wool, which they sell to Persian
and Turkish merchants. Some of them become
very rich from their herds and flocks and from
the sale of carpets. One of their principal oc-
cupations is robbery. Parents teach their chil-
dren how to become successful thieves. À
father will give his son, of six or seven years of
age, a pistol, dagger and shield and then play
robber with the child, showing him how to use
these deadly instruments. A Kurd once told
the writer of his timid son. The child was
afraid to steal. The father wanted to make him
a successful thief, and so tried the following
plan: The first night he sent the child to steal
grapes from his own vineyard; the second night
corn from his own crib; the third night, grapes
from a stranger; next à chicken, then a sheep, -
then to enter a house, and so on, until the youth
became one of the most daring of highway rob-
bers. Then the father was proud of his son and
told him that he had become a man and could
marry. The girls of these tribes will not marry
a man until his reputation as a successful rob-
ber is established. They want to be assured that
they will not be allowed to starve after mar-
riage.
As before stated. the Kurds are divided into
1
THE KURDS
165
tribes, each tribe having a chief. These tribes
. are generally enemies with one another. The
chief of a tribe will lead his men against an-
other tribe and kill all the men and take the
flocks, herds and all other property as booty.
But they do not harm the women and children.
An old man is not honored by a tribe. They
say he can't fight nor rob and is good for noth-
ing but to feed sheep. The man most highly
honored is the one who has killed many men.
When a man is killed in battle or while robbing
he is honored at the funeral by the singing of
many songs, in weeping and in lamentation;
but not many tears are shed when one dies a
natural death.
They are very skilful horsemen, and have fine
horses, which become very intelligent under
training. Their horses bring a high price in Tur- .
key and Persia.
THEIR CHARACTER.
The Kurds are very quick-tempered. A slight
offence will make one an enemy, and he will at
once seek revenge. They are very fond of fight-
ing and war. Very active and nimble in climb-
ing mountains and in running and fighting.
They love to revile an enemy, and are contin-
ually trying to invent new and more severe ex-
pressions of hatred. It is their nature to quar-
Ut
166-
MODERN PERSIA
rel and fight. Brothers often become angered
over a small matter and fight to death. They
think no more of killing a man than we do of
killing a chicken. They are very licentious,
especially those living in towns and cities. Hus-
band and wife are not loyal to each other and
this is frequently the cause of murder.
As à people they have no foresight, having
no thought for the morrow. They have a say-
ing among them, “God will be merciful for to-
morrow.” They are very rash, acting on the
impulse of the moment, and having 10 consid-
eration for consequences. They never forget a
kindness shown them. If a Kurd eat bread ·
given him, he will never try to rob the giver.
This is against their law. They treat travelers
very kindly who may come to their tents or
caves, and will offer him food. But it would
not be well for him to show any gold while
there, as they would follow and rob him. The
most prominent characteristic of the race is
thieving. Most all of the thieves in Persia and
Turkey are Kurds. A Kurd was once arrested
in Persia for stealing and a hand was cut off as
punishment. Soon after he was again arrested
for the same offence, and the other hand was cut
off. The third time he was found stealing and
arrested. There being no other member of the
body left which is used in the art of stealing
I
THE KURDS
167
Thus the
except the head, that was cut off.
poor Kurd's career ended.
HOUSES. .
Their houses are made of stone and mud, and
are usually under projectiong rocks or in the side
of a hill. The roof is so low that a man cannot
stand erect. The writer once visited a Kurd's
home. The wife brought a carpet and spread it
in the centre of the large room, on which to be
seated, and then prepared some bread and milk
for a luncheon. In one corner of the house were
tied a pair of fine horses; in another stood sev-
eral cows quietly chewing their cuds, while a
few sheep were lying on the opposite side of the
room. It is needless to say that this house, like
all other Kurdish houses, was a dirty, filthy
place. The men are tall and slender, with very
black hair and eyes. Living a wild out-door
life, they are very healthy and strong. The
women are very beautiful. Sometimes Persian
lords marry them. The food of the Kurds con-
sists of milk, butter, bread, loney, vegetables
and but little meat.
RELIGION.
In religion the Kurds are Mohanumedans of
the Turkish faith. Their chief priests are called
Sheikhs, and are honored as gods. They kneel
168
MODERN PERSIA
before a chief priest and kiss his hands, clothes
and shoes, and ask for his blessing. To peni-
tent ones he promises that he will ask God to
forgive their sins. He has absolute power over
laymen. They believe his words as inspired
truth and obey implicitly. One leader of this
type assisted Turkey in a war against Russia
some years ago. He commanded about 100,000
Kurds. He told them not to be afraid of the
big cannon that would be seen when they met
the Russians, for he says, “I have by the help
of Allah bound the mouths of these cannon and
they can't hurt you." Believing this statement,
thie Kurds wildly flew into the face of the big
guns, and many thousands were slain.
There are priests of different rank, but all are
subordinate to the Sheikh. They are more su-
perstitious and fanatical than the Mohammedans
of Turkey or Persia. They have no written lan-
·guages. They speak a mixed language collected
from Persian, Arabic, Syrian and other tongues,
The Kurds have been called wild asses of the
desert, thirsty to shed blood and eager to plunder.
THE NESTORIANS
169
PART V.
CHAPTER I.
THE NESTORIANS.
NESTORIUS was a Greek, born in the latter :
part of the fourth century, near German-
icia. He became a monk in the Roman Catho-
lic Church, and was ordained an elder by the
patriarch of Antioch. Being learned in litera-
ture and an orator of power, he became patriarch
of Constantinople in 428. Cyril, patriarch of
Alexandria, was jealous of Nestorius, as he de-
sired to become patriarch of Constantinople him-
self. He attacked the teachings of Nestorius
claiming that he taught that there are in Christ
two distinct persons and two natures; and that
he denied the divinity of Christ in refusing to
call the virgin Mary the mother of God. This
criticism of Nestorius's teachings is without
foundation, as he did not teach anything of the
kind. Many writers of church history have made
this mistaken criticism. There are now in the
170
MODERN. PERSIA
possession of prominent Nestorians manuscripts
of Nestorius from 600 to 900 years old, and in
none of them is that doctrine held. Nestorians
of to-day resent this doctrine as being no part
of their belief. i
Nestorius believed that Mary was the mother
of Christ and that Christ had two natures, per-
fect God and perfect man, united with each
other, but not mingled. He rejected pictures
and statues representing Christ, Mary or the
saints. Upon this basis he was anathematized
:in the council of Ephesus in 431 A.D. In the
council his friends were absent and Nestorius
refused to attend, as his enemy Cyril presided at.
the council and had power to rule it. Nestorius
then united himself with the Syrian church,
whose doctrines agreed with his own. He soon
became a prominent leader among this sect, and
the name Nestorians was given to the sect by
enemies. Many learned men in the Syrian
church of to-day are not willing to be called by
this name. Not because they reject any of Nes-
torius's doctrine, but because they say it is not
right for a nation to be called after the name of
a stranger. But most uneducated people glory
in being called Nestorians. The true origin of
the Nestorians was in the old Assyrian nation.
The Assyrians were descendants of Arphaxad,
the son of Shem.
THE NESTORIANS
191
THEIR PLACE.
They originally dwelt in or near the cradle of
mankind in eastern Messoptomia, Assyria and
Syria. At times their empire extended nearly
to Babylon and Nineveh. and the great einpire
of Assyria was established.
LANGUAGE.
All Assyrian scholars believe or suppose that
the original language spoken before the con-
fusion of tongues was Assyrian, while some
other scholars believe it was the Hebrew lan-
guage. It is believed that in time it will be
generally agreed that Assyrian was the original
language. It is evident that Abraham vas a
descendant of Aber, grandson of Arphaxad,
third son of Shem. The Assyrian language was
spoken in purity until the time of Abraham.
When he left his parents by command of God
to dwell in Canaan and Egypt, it is an inevitable
truth that Abraham spoke the language of his
Assyrian parents. But when he dwelt in Canaan
and Egypt his speech became mixed with words
of those languages. The Old Testament was
written by this confused language of Assyria and
Egypt which was called holy language. There-
fore we see names in the Old Testament
both of Assyrian and the mixed language of
Abraham.
172
MODERN PERSIA
CHAPTER II.
THEIR HISTORY.
Parthid
poc
SI T. THOMAS and St. Bartholomew, from the
twelve apostles, and the St. Eddi and St.
Maree, from the seventy apostles, have been called
the apostles of Assyria. Their first patriarch
was St. Maree, whose residence was in Ktispon,
on the river Tigris, which was for a long time ,
capital of the: Sassanides dynasty. St. Maree
expired in A.D: "82. After his death his dis-
ciples went to Jerusalem and chose Abriz as
their patriarch. He served from A.D. 90 to 107.
After Abriz, from A.D. 130 to 132, Abraham, a
relative, of the aspostle James, became their pa-
triarch. His successor was James, a just man,
and a relative of the Virgin Mary, mother of our
Lord. Akhad Abowoy became their patriarch
from205 to 220. During this period there was
a severe war between the Romans and Persians.
The latter then ruled over Persia, Assyria and
Babylonia. The patriarch of Jerusalem, a sub-
ject of Rome, advised the Assyrians, who were
under the Parthians, to elect a patriarch who was
a subject of the Parthians. The Parthians ruled
over Persia from 220 B.C. until 226 A.D. In
CLERGY
173
all the changes of government the Assyrians have
kept in office a succession of patriarchs even
to the present time. The residence of their first
patriarch was in Ktispon, and since that time at
various places, as Baghdad, Babel, Nineveh,
Mosoel, and for a long time at Elkosh, the town
of the prophet Nahum. He now resides in
Kurdiston mountain, in the village of Kudsha-
noos. His home is located on a hill surrounded
by much beautiful scenery. The church in which
Marshimon administers is called St. Ruben, a
building made of granite.
CHAPTER III.
CLERGY.
M HE Assyrian Church believe they have an
apostolic succession from St. Thomas and
St. Bartholomew. There are seven orders in the
clergy. The patriarch, metropolitan, episcopas,
archdeacon, elder, deacon and reader.
The first three are forbidden marriage. The
eating of meat is prohibited; but fish, butter and
eggs can be used. In olden times the presence
of twelve metropolitans was required at the or-
dination of a patriarch, but to-day they require
1
1974
MODERN PERSIA
only four metropolitans and a few episcopas.
The patriarch ordains the metropolitans and
episcopas and these in turn ordain the lower
clergy. It is the duty of the patriarch to over-
look the entire church. Much of his time is also
taken up in sending messages to Kurdish priests
and to Turkish officials about wrongs that have
been committed against his people. The patriarch
is highly respected, and his messages receive
prompt attention. His income consists of a
small annual fee of five to twenty cents from
all the men who belong to his sect. Fifty years
ago it was a custom for elders to marry a virgin
and not a widow. This custom is not observed
now. They have seven orders of monks. In
ancient times these were the strength of the
church. The monks are pure men and learned.
There are a few nuns, one of the most faithful
of whom is a sister of the present patriarch.

NESTORIAN ARCH BISHOP.
CHURCHES AND ORDINANCES
175
CHAPTER IV.
CHURCHES AND ORDINANCES.
· THEIR FAITH.
ULIS
THEIR faith as it is described in some ancient
1 MSS. about 500 years old, was entirely
evangelical. They believed in the Trinity-God
the Father, Son and Holy Spirit, three persons
equal in power and nature, working together
for the salvation of mankind. Some western his-
torians have made the error of stating that the
Assyrians deny the divinity of Christ or believe
that He has two pesonalities. .
From the beginning until the present time
they have believed in the merit of saints. Their
clergy does not claim the power to forgive sins.
They accept the creed of the apostles and it is
recited by the clergy and by religious men.
Many days of fasting are observed, as fifty days
before Easter, twenty-five days before Christ-
mas, and others. On these days old people take
no food until noon. In times of persecution
their schools and books were destroyed and the
people became ignorant. Catholics introduced
among them their literature which changed pre-
vailing doctrines.
176
MODERN PERSIA
THEIR CHURCHES.
Many of their churches are built of stone,
while others are made of brick and clay. Some
of the buildings are 1,300 years old and will
stand many years to come. The walls are about
eight feet thick at the base, gradually tapering
toward the top. In the older churches the doors :
are quite low, and it is necessary for a man to
stoop in entering. It is believed by some that
the doors were built in this way that the church
might be used as a place of refuge, rolling
stones in the doorway after entering. Others
say the object was to prevent horses, cattle and
other animals from entering. These churches
are regarded as most sacred places and are called
houses of God. There is an interior stairway
leading to the roof, which is necessary for re-
pairing the roof or shovelling off snow. The
yard in front of a church is shaded with elm
trees; the yard is used as a graveyard. Extend-
ing from each corner of the roof is a pair of
liorns from a wild goat, which is a sign of sacri-
fice. There is a small room in the rear of the
building which is called the most holy place.
In this room the priests carry on certain cere-
monies and no other people are allowed to enter
it at any time. Before this room is a small pul-
pit, on which are placed a cross, Bible, and other
CHURCHES AND ORDINANCES
179
ceremonial books. The only windows are a few
small openings just below the room. Candles
are burned during hours of service to light the
room, and incense is burned as a ceremonial and
to produce a pleasing odor.' There are no pic-
tures on the walls, but there are some decora-
tions in the way of finely embroidered silk tow-
els brought by some of the worshippers. Read-
ing Scripture and prayer-book, and chanting
Psalms are the main features of worship. There
is no music except a number of small bells on
the walls which the worshippers ring as they en-
ter the building. The audience sits on the floor
or stands through the service.
Assyrians believe the two chief ordinances are
the Lord's supper and baptism. The ordaining
of priests and marriage are ordinances that rank
next in importance.
Baptism is administered by bishops and eld-
ers. All the children of a member are baptized
by immersing three times. Some believe that
baptism regenerates a child, while others say it
will have a good effect provided the parents give
the child proper training thereafter.
The Lord's supper is administered with much
ritual on festival days, such as Easter, Christmas
and Ascension day. This ceremony is more
highly honored than any other ordinance, as it
commemorates the death and victory of Christ.
178
MODERN PERSIA
Both wine and bread are used. A few years ago
(and even now. in some places) it was a custom
to make the bread and wine from gleanings
brought in from the fields and vineyards by vir-
gins. This was considered pure and more ac-
ceptable, as it had belonged to no man. They
do not believe, with the Catholies, that the bread
and wine become the flesh and blood of Christ,
but they put much emphasis on these ingredi-
ents after the same have been consecrated. They
are then holy.
On the night previous to communion day, the
priest and deacons go to the church shortly after
midnight, and, entering into the most holy place,
make the bread for use on the next day. The
priest himself kneads the dough. This bread is
considered more sacred than that made in the
ordinary way. After the bread has been made,
the remainder of the night is spent in chanting
psalms, Scripture and prayer-book. . An houi.
before sunrise the people flock to the church.
When the church is full of worshippers the priest
míounts the pulpit, chants the sacred words for
an hour or more. The audience reinains in per-
'fect silence until he reaches the end of a psalm
or the end of the service, when all the people
say “Amen." The priest and a deacon stand
in thc pulpit to administer the sacrament. Com-
municants come forward one by one, and the
ASSYRIAN OR NESTORIAN COLLEGE 179
priest puts a small piece of bread in their mouths,
and the deacon gives the wine. Children under
seven years of age do not partake of the sacra-
ment. On these occasions the priest and deacon
wear long white robes of silk or cotton, tied
about with a long silk girdle. A turban is worn
on the head.
CHAPTER V.
ASSYRIAN OR NESTORIAN COLLEGE.
THE golden age of this Church was the period
from the fourth to the thirteenth century.
They had twenty-five flourishing colleges. The
most important schools were located at Oddessa,
Nesibis and Urhai. The latter was called the
queen of schools. These schools, while they
flourished, were the secret of the Church's
strength. The instructors were the most learned
meu of their age. Aiwaz and St. Basil of Nesi-
bis and Urhai were among the most learned
teachers. The Assyrian, Arabic and Greek lan-
guages were taught classically. Medicine, as-
tronomy and mathematics, including geometry,
were 'taught. Especial attention was given to
the study of theology. There were as many as
180
MODERN PERSIA
2,000 monks and students in some of these in-
stitutions. Their doctors of medicine were given
high positions under the Arabian and Persian
governments. Literature in the eastern lan-
guages was rich. From these schools came great
church fathers who defended the Church from
the heretics of the age. There is one MS. 900
years old in the library of the Presbyterian Mis-
sion which is called “Persecuted Simon.” It
was written by Simon, a student in one of these
colleges. It contains twelve lectures, all against
the heretics of his age. During that period
about 700 such MSS. were written. There are
to-day in Europe many MSS. written by these
scholars that are from 300 to 1,500 years old.
The New Testament was translated into the
Assyrian language in the middle of the second
century. These MSS. are skilfully executed and
show the beauty and antiquity of this church.
Only three of these ancient MSS. are now to be
found in Persia, but there are many of them
scattered in the libraries of Europe.
ܐܵܒܸܪܢܵܛܪܝܼܬܗܿܝܟ݂ܽܪ ܓ݂ܟܓ݂ܢ
܂ܐܙ
ܙܟܠ ܪܲܒܵܐ ܕܢܪܚܠܵܡܼܐ݇ܐܪܫܙ܂ ܠܐ ܚܚܩ
ܝܐܢܬܘܰܢ ܠܡܟ݁ܬ݁ܰܒ݂ ܠܟܘܢ، ܐܲܢܬܘܠܝܪܹܫܲܪ̈ܝܵܡܵܐ
ܝܲܕ̈ܥܳܫܫܐܢܬܘܢ. ܕܝܵܘܡܗܿ ܕܡܪܢܐܲܟܛܶܦ݂ܶܬ݂ܳ
ܕܠܐܠܐܝܐ ܗܵܦܸܢܵܐ ܛܵܢܵܬܸܐ. ܦܕ ܢܼܛܡܪܬܪ ܕ݁ܫܰܠܶܡ
ܗܘ ܐܵܐܲܝܢܵܐܼܵ. ܘܗܿܝܕ݂ܳܤ ܡܟ ܫܲܝܵܐ ܢܫܫܘܼܡܥܠܝܗ
ܗܲܘܸܬ
ܐܟܙ܀
ܐܲܒ̣ܕܵܢܵܐ.ܡܲܟܼ ܚܹܒ݂ܠܵܛܥܲܠ ܒܲܓ݂ܢ݈ܬ݁ܳܐ ܝܠ
ܕܡܕܘܢ. ܐܢ݈ܬ݁ܽܘܢ ܕܡܢ ܐܲܦܵܬܝܿ ܠܵܐ
ܒܫܬܦܐ ܕܗܘ ܟ݁ܽܘܡܛܐ ܛܐܠܟ ܥܲܢܪܪ
ܢܲܐܸܘܲܦܟܘܢ.ܟܠܦܢܩܪ ܒܢܙܢܘܗܪܐ ܐܢܬ
ܘܲܦܵܢܵܐܝܼܡܵܡܵܐ. ܘܠܛܶܓ݂ ܕܗܕ݂ܕܰܬ݁ܘܢ ܦܵܢ ܠܸܫܵ
ܠܛܕܒܠܖ ܫܓ݂ܫܘܦܶܤܢ݈ܠܐ݈ ܕ݂ܞܫܘ ܗܵܒܼܬܢܐܪ݂ܝܢ
ܫܪܐ. ܐܠܛܐ ܘܗܿܘܗ̇ ܦܪܵܘ ܘܲܡܗܿܘܠܝܘ
ܝܺܫܺܠܢܫ ܓ݁ܶܝܪ ܕ݁ܗܲܡܪܸܟ݂ܘ ܒܠܠܫ ܗܟ݂ ܕ݁ܰܡܦܳܓ݂
ܘܐܟܠܢܟ ܕܪ̈ܘܼܦܤ ܒܪܹܥܵܐ ܗܘ݂ܵ ܟܵܘܸܢܢ. ܡܫܡܲܕ ܕ
ܕܡܠܬܐܕ݂ܡܵܡܵܛܵܪ ܡܠܟ. ܗܿܟ݂ܦܳܟ݂ ܠܥܸܪܢ݈ܒܽ ܒܛܼܲܠܥܲܠܲܗ
ܘܲܠܒܤ ܫܸܪ̈ܩܠܺܛܳܐ ܕܗܰܚܡܳܫܬ݁ܳܐ ܛܽܕ݁ܰܢܩܰܘܦ݁ܢܳܐ
ܘܰܚܤܝܡܝܼܡܵܢܘܼܪܬܵܐ ܕܡܲܚܒܪܬ݂ܳܐ ܕ݁ܰܬ݂ܛܳ. ܡܛܠ
ܕܠܵܐ ܦܵܡܲܪܐܠܕܗܝܛܽܟ݂ ܠܘܸܠܪܵܐ. ܐܙܠܐ ܠܐܢ݈ܬ݁ܬ݂ܳܝܰ
ܕܢܥܵܐ ܒܡܵܪܢܫܫܙܫܡܫܐ. ܗܘ ܕܡܝܼܬ
ܙܦܬ݁ܘ . ܕܐܢܠܝܼܬ݁ܳܟ݂ܞ ܠܦܣܵܗܿ ܘܐܢ ܕܲܕܒܝܟ ܦܫ

ܐܦܬܬܡܲܥܲܡܗ ܪܸܦܫܹܐܣܡܐܠܢ ܗ
ܡܲܝܵܐܬ݁ ܫܬ݁ܕ݂ܶ ܠܟ݂ܫܶܕ݂ &ܒܲܢܵܘ ܬ ܠܝܼܢܵܬ̣ ܗܲܟܲܢܵ
ܕܐܵܦ ܥܵܒܕ̈ܘ݁ܐܦܬܘ.
The manuscript from which this engraving
is copied is from a New Testament written (in
deer skin by a Syrian monk 720 years ago. It.
is written in Ancient Syriac or Aramaic, the lan-
guage in which our Lord preached His message.
It begins with 1st Thess., 4th chapter. It was
saved from fire among other MSS. in times of
persecution. MSS. contemporary with this are
found in the British Museum and in the Vatican
at Rome.
Any Professor or Librarian desiring to pur-
chase the original of this cut will please write to
the author.
184
MODERN PERSIA
CHAPTER VI.
ASSYRIAN MISSIONARY SPIRIT.
THE aim of the schools mentioned in the pre-
ceding chapter was to educate monks to
become missionaries and spread the Gospel.
These schools were fountains from which flowed
living waters for a thirsty land. There was no
other nation in their age that possessed such a
spirit of Christian vitality. Zeal for the spread
of the Gospel was burning in their hearts as a
divine flame. There was a class of bishops ap-
pointed to their leaders to awaken and keep alive
this missionary spirit. “ The dying love of
Christ for sinners” was the next from which
they preached. Also His last commission to His
disciples, Matt. 28: 19, 20. These bishops
preached with an inspiration from God, and en-
flamed many hearts until they were ready to
sacrifice their lives for Christ. These mission-
aries wore sandals on the feet, carried a staff of
peace in the hand, and a knapsack on the shoul-
dér containing bread and manuscripts of sacred
writing. Thus equipped, they journeyed into
heathen lands, following the command of their
Nazarene teacher. The Church was very poor
and had no board of foreign missions to guar-
antee even a small income. The missionaries
ASSYRIAN MISSIONARY SPIRIT
185
went forth trusting in their heavenly Father.
If He took care of the birds of the air, how
much more would He care for the heralds of
His Gospel. The week before departure was
spent in fasting and prayer and consecration.
On the last day they partook of communion.
from the hand of their leader, and solemn ad-
vice was given by the bishop. In parting the
bishop kissed the missionary's brow, and the
latter kissed the bishop's hand; and the bishop
would say: “ The Lord God of the prophets and
apostles be with you; the love of Christ defend
you; the Holy Spirit sanctify and continually
comfort you.” Some of the missionaries went to
distant lands, requiring eight to twelve months
to make the journey on foot. They worked in
China, India, Tatariston, Persia, Bloogistan, Af-
ghanistan, and northern Africa. Success fol-
lowed their work. In the territory between
China and Tatariston, they converted 200,000
heathen. Not long ago a monument was un-
earthed in China which had been set about 600
years ago by one of these pioneers of the cross.
On it were engraved the names of many of their
leaders, and also the creed, doctrine of the Trin-
ity, and incarnation of Christ. They established
twenty-five churches in northern Persia. In
southern India is a small church planted at
that time. These followers are now called
186
MODERN PERSIA
the disciples of St. Thomas, and sometimes
their young priests come to Persia to be ordained
by the patriarch, who resides in the Kurdiston
mountains. This spirit which was shining as the
.sun in heaven, began to languish in the tenth
century, and by the fourteenth century had en-
tirely died. At that time some of the Church's
true sons in lamentation said: “How are the
mighty fallen, and the weapons of war per-
ished!" Hundreds of their missionaries had be-
come martyrs of Christ in a heroic spirit. They
would enter fire singing praises to God, believ-
ing their shed blood would be the seed of the
Church.
T
!
CHAPTER VII.
THEIR PERSECUTIONS.
THIS ancient Church of the Assyrians, which
began. with the apostles, has been praised
'in all the eastern and western churches for its
zeal in spreading the Gospel, but at no time in
its history has it been free from persecution.
Like the burning bush of old, this Church has
been burning with persecution, but has not been
consumed. The ten plagues of Egypt have been
here repeated several times.' It has passed
through the agony of blood, but with a spirit
THEIR PERSECUTIONS
187
of submission to the will of God who rules over
all the changes of a nation for the good of His
own kingdom. Severe persecutions began in
A.D. 325. When Constantine convened the
Nicean Council of the 100 delegates from the
Eastern Church, mostly from Assyria, only eleven
of them were free from mutilation in some
form. At the time the Sassanides dynasty ruled
· over Assyria. Their patriarch was St. Shumon.
son of a painter. No other Assyrian patriarch
was equal to him in piety, integrity, and his
heroic spirit of martyrdom. He was patriarch
from 330 to 362 A.D. In that period the king
of Persia was second shafoor of the fire-wor-
shippers. The fire-worshippers believed in two
creative powers, Hurmizd and Ahramon. Every
good thing as virtue, success, long years, praise,
truth, purity, were created by Hurmizd; while
wickedness, hate, war, disaster, etc., issued from
Ahramon, their creator. Shafoor worshipped
clean creatures of Hurmizd, such as sun, moon,
and fire. Christianity was strong then, some of
the royal family being Christians. The Chris-
tians were antagonized by the fire-worshippers
because they rejected the sun and moon and de-
'filed fire. Other objections were that the Chris-
tians taught that God had become incarnate and
come to earth; and also that they preferred pov-
erty to wealth and did not marry, thus dimin-
14
188
MODERN PERSIÄ
ishing the strength of the nation. The em- .
peror issued an edict that those who would not
worship the sun and the moon should pay a
large sum of money. The patriarch answered
that, “while God is the creator of the sun, we
cannot substitute the created for the creator. -
Concerning a fine, we have no money to pay
your lord the sum required, as our Lord com-
manded us not to lay up our treasures on earth.”
Then the king commanded that all Christians
be put to death by terrible torture, except the
patriarch. Him he would spare to the last, that
he might be moved by the torture of others and.
worship the sun. But St. Shumon meantime was
urging the Christians to stand firm in the faith.
The king requested that the patriarch and two
chief bishops be brought before him. It had
been a custom to prostrate himself before the
king as a token of honor, but on this occasion
he wished to avoid any show of worshipping a
creature, and did not prostrate himself before
the ruler. The king asked him to worship the
sun. St. Shumon replied: “If I refuse to wor-
ship the king, how can you expect me to wor-.
ship the sun, a creature without life?” Being
unable to make him worship the sun, the king
put him in jail for the night. Next morning
the patriarch was taken before the king again.
On his way he met a steward of the king, who
THEIR PERSECUTIONS
189
was a Christian, but had been worshipping the
sun to please the king. St. Shumon rebuked the
steward for being faithless. The steward was
touched by this rebuke, and, going before the
king, confessed that he was a Christian and must,
therefore, be beheaded. But he requested that
a herald be sent through the streets to proclaim
that he had been a faithful subject to his ruler,
and that he must die because he was a Christian.
This was granted.
. .
• In company with one hundred bishops and
priests, St. Shumon was brought before the king.
Again he was told that he could save the life of
himself and his people by worshipping the sun..
St. Shumon replied, “We have one God and
Jesus Christ our Saviour as the object of our
worship. Our Lord teaches us to be faithful to
kings and to pray for them, but we are forbidden -
to worship any creature.” Then the king .com-
manded that all of them be beheaded next day.
The night in a dungeon was spent in prayer and
song and words of advice from St. Shumon, in
love and tears of sorrow. The patriarch con-
soled his followers By referring to the fact that
St. Paul and the apostles spent many nights in -
prison. He said, “The prison is heaven, because
the presence of our Lord is with us. This is our
last night on earth ; to-morrow we will be
crowned.” Taking the New Testament in his .
190.
MODERN PERSIA
hand, he preached to his condemned disciples
of the suffering and death of Christ, and then
administered the Lord's supper. At the close of
his prayer he thanked Christ that they were
worthy to be His martyrs, and further prayed,
“Watch with me, O Lord; help our infirmity.
The spirit is willing, but the flesh is weak.
Thanks be to God that we are to become mar-
tyrs on the same day of the week as did Christ.”
In the morning he, with his 100 followers, stood
before the king. The bishops were first be-
headed, and St: Shumon spoke to each one as
follows: “My son, close your eyes, and after
one minute you will be with Christ." St. Shu-
mon had asked to be beheaded first that he
might not see the death of his beloved followers,
but he was not heard. At last came his turn,
with two chief bishops. When he alone was left
he sang a song of thanks to God that out of 100
martyrs not one had denied the faith. His song
was as follows: “Praise be Thy power, our
God; let the kingdom of our Saviour be victori-
ous. Thou quickener of life, Thou hast prepared.
a crown for Thy martyrs.” Then he was be-
headed with an axe.
Another severe persecution was in the 14th
century by Tamerlane. In 1848 two Kurdish
dukes Baddirkhunback and Nurullaback and
their armies came whirling down from the Kurd-
AMERICAN MISSION
191
ish mountains, and in one month' massacred
25,000 Assyrians. The spirit of martyrdom still
lives in this people, as was shown in 1893, when
two men and a girl were killed as martyrs. No
doubt they are to-day singing praises before the
throne of God, hundreds of martyrs from this
nation.
CHAPTER VIII.
THEIR CONDITION AT THE TIME AMERICAN MIS-
SIONS WERE STARTED.
THE colleges of the Assyrians were destroyed
four hundred years before the American
missionaries came. Not a single school was left,
and the only effort at education was by monks
teaching dead languages to aspirants for the
priesthood. Learned bishops and monks who
were full of the spirit of Christ in spreading the
Gospel at home and abroad had all vanished.
Some of the clergy could not understand what
they read. Priests and their parishes became
blind to the Word of God, as their books had
been burned in times of persecution by the Mo-
hammedans in order to keep them ignorant.
Sometimes there was only one priest in a dozen
192
MODERN PERSIA
villages. The clouds of ignorance spread over
all the nation. Their sun went down. · Regen-
.eration and conversion were unknown to them.
Traditions prevailed among priests and laymen.
They trusted in saints and in ancient and holy
church buildings. ' In their ignorance they of-
fered sacrifice to martyrs and built tombs 'to .
prophets; put more hope in the merit of fasting
than in Christ. A small number of New Tes-
tament manuscripts, which were written in dead
languages were used only in taking oaths. Some-
times laymen kneeled before them and kissed
them instead of obeying the truth that was
written in them. The candlestick of the church
was turned down and the light quenched. More-
over the Mohammedans had threatened to mas-
sacre them if they did not accept their faith.
The Assyrians had lost about all of their Chris-
tianity except the name. Among 100,000 Chris-
tians in Kurdiston and 60,000 in Persia there
was only one lady who could read, and she was -
a nun, sister of the patriarch. The words of the
daughter-in-law of Eli when she said, “ The glory
is departed from Israel,” could have been applied
to this nation.
INTRODUCTION OF MISSION WORK
193
PART VI.
CHAPTER 1.
INTRODUCTION OF MISSION WORK.
LIT
W HILE the sky of Persia was covered with
' heavy clouds of ignorance and even the
dim ray of light in Assyria was almost quenched,
suddenly God, in His great wisdom and wise
providence, awakened the consciences of godly
men in America to think about mission work in
Persia. In the year of 1832 Messrs. Smith and
Dwight were sent by the A. B. C. F. M. to ex-
amine the degenerate and antique Churches of
the East. They travelled through Syria, Asia
Minor, Armenia and Persia. In the latter coun-
try they remained in the city of Oroomiah
for several weeks, and met the bishops and lead-
ers of the Assyrian Church, with whom they
visited the villages of Assyria. Men, women
and children everywhere greeted them with
great joy. In this way they became acquainted
with the needs of the nations. Mr. Smith said
at that time: “I see that this field is white and
ready for the harvest. In all my journeys I have
194
MODERN PERSIA
U
seen no people as willing to accept the Gospel
as are the Assyrians of Persia. It is a good field
for the work.”
On their return to America Messrs. Smith
and Dwight reported the needs of the Assyrians
and their readiness to accept the Gospel. But
the question arose, Where is the man qualified
for the work, who can overcome the difficul-
ties? In the beginning of every great work
there must always be a unique man to lead it.
God found only Moses among all the Israelites
as being competent to bring His people out of
Egypt. He elected George Washington to make
free America. Even so, in His providence he
found the Rev. Justin Perkins to be the man
equipped for this great mission work. In 1835,
Justin Perkins and Dr. Grant as his médical
assistant, were appointed to the work in Persia.
These two blessed messengers of Emmanuel
shone in the dark skies of Persia, and I believe
will everlastingly shine in the sky of heaven.
They were received by the natives as if God
liad sent them from heaven. Many Assyrians
went out to meet them with tears of joy in their
eyes. Perhaps some one will ask why the As-
syrians were so eager to receive the missionaries:
Were they awakened to their spiritual condi-
tion? The answer is, they were not fully awak-
ened to their great need of spirituality, but they
METHOD OF WORK
were eager to be saved from the wicked plan of
the Mohammedans to convert them to that faith
by force, if need be.
CHAPTER II. .
METHOD OF WORK.
-
MR. PERKINS gained the confidence and
We won the love of the people by making him-
self one of their number; by adopting their cus-
toms and speaking of Assyria as “our nation.”
In this way he got very close to the people, they ·
believed him their friend, and were not afraid to
come near to him. In adopting the native dress
it must be remembered of him that he wore the
hat commonly worn by aged religious mén. It
was made of sheep-skin and was not less than
two feet high.
The Assyrian churches were open to the new
missionaries and they preached two or three -
times every Sunday. There was marked inter-
est in the new teachers from the beginning, and
every service was attended by 200 or 300 na-
· tives. In addition to the observance of Sun-
day the Assyrians have numerous sacred or
LU
196
MODERN PERSIA
- saints' days; at such times the churches are
better attended than on Sundays. Services were
also led by the missionaries on these days.
Through every day of the week the missionaries
were busy scattering the blessed seed. When
there were no services held in the churches they
would meet in some private home. Several
neighboring families would come in, and all
would listen to the Gospel. The writer remem-
bers when he was a boy of Dr. Coan lodging at
his father's home several nights and holding
meetings. Our homes" were very humble among
the Assyrians. The houses were low and dark,
blackened with smoke from the ovens. The floor
was covered with cheap mats, but some people
had a carpet, which was spread when guests
came.
Most of the families are very large, numbering
from ten to thirty-five. In many instances, five
or six sons having married, are found raising
their families under their father's roof. The food
for all is cooked in the one oven, but more than
one table is used when the family is very large.
The meals set before the missionaries were very
different from what they had been accustomed ·
to. There were no knives and forks, no tables
and chairs. But the missionaries humbled them-
selves, sat on the floor, and ate of the poorly
cooked food with their fingers.
METHOD METHOD OF OF WORK
WORK 197
. In summer most of the people were working
in the fields and vineyards. The missionaries
would visit them at their work and ask permis-
sion to talk for an hour. The workers would
gather in the shade of a tree and for an hour
listen to the message, Many times these meet-
ings proved very beneficial. In 1843 the well-
known Fidelia Fisk, and several other noble wo-
men, came to work for women. They would visit
them in their homes or where they were at work
in the field or vineyard, and while helping them
in their work would strive to ennoble their lives
by talking of Christian principles.
A story is told of a missionary who one day
passed a shepherd among his flocks. He asked
the shepherd if he ever prayed. The reply was
that he did not know how. When the good
man offered to teach him the shepherd said it
was useless to try, as he could not learn. But.
the faithful missionary was eager to teach truth,
even to the dullest minds, and so began teaching
him the Lord's prayer. But the shepherd could
not memorize it. Remembering how this shep-
herd knew every sheep in his flock by name, a
happy thought struck the missionary. He would
name a small number of the sheep with words
or phrases of the Lord's prayer. Calling the
sheep and giving them these new names the
198
MODERN PERSIA
.
.
shepherd soon learned the prayer, and could re-
peat it readily.
When passing that way a few weeks later the
missionary asked the shepherd if he still remem-
bered the prayer. Calling his sheep, the herds-
man went through the prayer with but one
mistake. The missionary complimented him,
but told him that he had omitted forgive our
sins.” ,“Did I?” replied the shepherd, “Oh, I
know how it happened, Forgive our sins
took sick and died a few days ago.” This made
it necessary to point out another sheep and name
it “Forgive our sins." Missionaries have to re-
sort to various methods to teach truth. Many
times the hearts of parents are won by the mis-
sionaries kissing one of their beloved children.
They proved to the people that they were not
ashamed to be as brothers to them. This kind
of treatment will touch the human heart in any
clime.
DEVELOPMENT OF MISSION:AND CHURCH 199
CHAPTER III.
--
-
-
DEVELOPMENT OF MISSION AND ORGANIZATION
OF THE CHURCH.
CO
t-
F
AFTER several years' work by Justin Per-
A kins and Dr. Grant, his medical assistant,
the mission had grown until more workers were
needed. From time to time other workers came,
such as Messis. Stoddard, Stakings, Dr. Coan
and Mr. Rhea. The latter was known among the
natives as the prince of preachers. He died in
that country and his widow, Mrs. Rhea, now re-
sides in Lake Forest, Ill. Other workers who
should be mentioned are Dr. Larabee and Mr.
Cochran.
During these years of preaching; seed was ·
sown for more thorough work. Revival meet-
ings were begun in the churches, and, in an-
swer to prayer, the Lord poured out His Spirit ,
upon both preachers and listeners. · At some of
these meetings there would be from thirty to
one hundred men and women crying aloud and
trying to learn what they must do to be saved.
In those times, some of the penitents, in their
ignorance, prayed prayers that they would to-day
be ashamed of. One old man, who is now an
clder, became terribly in earnest when he was
under conviction and was seeking conversion.
r
V1111
200
MODERN PERSIA
:
In his anguish he prayed thus: “O Lord God,
Father of Christ, send Thy Spirit and regenerate
all of this church. If you won't do this, then
destroy this church over our heads and kill us.”
This prayer, and others like it, was prayed with
such intense earnestness, that another seeker
nearby thought the Lord would answer it at
once; and so, reaching for his hat, he prayed:
“O Lord, don't do this until I get out; then
destroy all of them if you want to.” Hastily
uttering this prayer, he sought safety outside
the walls of the building. When the old elder
was recently reminded of the prayer he made
years ago, he was not ashamed, for he said that
was all they knew in those days, as they had
not yet learned how to pray.
Until the time of these revivals there had been
no separation of the missionaries from the old
Assyrian Church. It had been their custom to
take of the Lord's Supper from the hands of
Assyrian priests. Mr. Cochran, president of the
Oroomiah College, thought it was now time to
form a separate organization. Accordingly the
new converts were organized into a separate
church on evangelical principles.
This separation aroused the bitter opposition
of the bishops and priests of the old Church for
a time, but it finally resulted beneficially to both
sects. The ancient Church tried to attract and
DEVELOPMENT OF MISSION AND CHURCH 201
hold the people by adopting the same kind of
preaching and Sunday schools as were being
carried on by the eyengelical branch. Preach-
ing sermons was a new work for priests of the
old Church, and many amusing mistakes were
made at first. One priest in an enthusiastic dis-
course, when intending to call the Mohamme-
dans dogs, made the sad* mistake of addressing
his audience as, “Ye dogs and sons of dogs."
At another time a bishop having announced that
he would preach a sermon, carefully wrote his
discourse. A large and expectant audience
greeted him. When it was time to deliver the
address the bishop felt in every pocket for his
written sermon, but failed to find it. Turning
to the audience, he said: “Satan, the accursed,
has stolen my sermon out of my pocket and dis-
appeared with it.” Being unable to make the
address from memory, he dismissed the audience. .
The Church has developed along this line,
however, and to-day in Oroomiah their services
differ very little from that of the evangelical
churches. Once a tiny rivulet, the evangelical
Church has become a brook which flows in beauty
and waters much of a thirsty land. It is the hope
of Persia. -
The statistics of mission work in Persia in
1895 were as follows: Five presbyteries, fifty-
five churches, 2,600 members, 4,000 Sunday
202
MODERN PERSIA
school scholars, 4,500 attendants at preaching
services. These five presbyteries make one
synod. Besides this there are two other presby-
teries with about 500 church members. There
are seven missionary stations, viz., Oroomiah,
Tabriz, Tehron, Salmas, Hamadon, Myandal
and Moesul. These are in charge of American
missionaries; besides them there are many na-.
tive preachers in the different towns and cities.
Oroomiah is the mother station. Most of these
missions are dependent on missionaries, but some
of them are self-supporting. The total number
of Protestants in Persia will number fully
15,000.
CHAPTER IV.
RELIGIOUS EDUCATION:
COLLEGE.
T HE first need of the nation was a college.
1 In 1836 Justin Perkins gathered a small
number of deacons and priests to teach them
for the work of spreading the Gospel. The na-
tive priests were very ignorant, but Mr. Perkins
believed it would take fewer years to prepare
them for the work than children, so he opened
RELIGIOUS EDUCATION
203
a rude school in a cellar. At that time the
priests in common with all other people drank
wine and were frequently drunk. When Dr.
Perkins opened his school for the native priests
and deacons many of them brought a bottle of
wine for use during school hours. Dr. Perkins
dealt patiently with them, but stated that it was
against the rules of the school to bring wine.
They replied that they would not come to study
if they were not allowed to bring wine. So
wine they brought. One native preacher, who
is now an old man and a fine singer, told at a
recent synod of this early school, of ivhich he
was a member: One day they got too much wine
and went upstairs and began to dance. Dr. Per-
kins called to them and asked them to dance a
little slower. They replied to the teacher that
they would dance slower, but kept on dancing.
In time the habit of drinking was left off and
total abstinence was firmly established.
The school in the cellar has grown until now
we have in Orooniah a fine brick building in
which the college classes meet. In it are six
branches; · high school, preparatory, college,
medicine, industrial and theological. Its super-
intendents from the start have been able men.
Dr. Perkins founded it, Mr. Cochran further
developed it, and the late Dr. Shedd, a profound
theologian, contributed his fine ability to the
15
204
MODERN PERSIA
institution. Several Eastern languages are;
taught. Mathematics, including algebra and
geometry, geography and history are taught, but
of course not as completely as in America.
LADIES' SEMINARY.
When the missionaries came to Persia there
was only one woman among the 200,000 As-
syrians 'who could read. Girls were not encour-
aged to study, as it was against the law and be-
lieved to be useless. This belief originated in
Mohammed's teachings. Fidelia Fisk, soon af-
ter her arrival, saw the condition of the women
and determined to open a seminary. At first it
was difficult to get girls to attend. If mothers
were asked to send their girls, they replied:
“What is the use? They can never become
bishops or priests.” If a girl was asked to attend
she would reply that she did not have time, as
she must be preparing a dowry for her wedding,
an event that would certainly occur before her
eighteenth year. However, a small free school
was opened for girls, where the branches taught
were similar to those of the college. Fidelia
Fisk labored faithfully in her duties as teacher
and made for herself à lasting reputation in that
country.
Her patience was often severely taxed. It is
told of her that once after she had become old
RELIGIOUS EDUCATION
205
she was trying to explain an example in multi-
plication, when a loose tooth dropped out of her
mouth. She sank wearily into a chair, exclaim-
ing, “It's no use; there is no god of mathemat
ics in this nation.”
There stands to-day on the same site where
this faithful soul started the little school, a beau-
tiful brick building known as the Fidelia Fisk
Seminary. It is also self-supporting, and is at
tended by 75 or 100 students. Now the girls
and mothers laugh at their old superstition about
education, as they have learned that it prepares
one for something besides bishop or priest.
Fathers want their daughters to attend the semi-
Dary, and young men who are looking for a wife
appreciate the importance of the training which
seminary girls have received. They know that
she can raise their children better, keep the
home cleaner, and better understand her rela-
tion to her husband.
While the seminary was founded by Fidelia
Fisk it was developed largely by Jenny Deane,
who was superintendent of the institution for
thirty years. It was under her direction that
the building was erected. Miss Deane was a
very wise lady, and has few, if any, superiors in
America in the management of an institution.
As a retired missionary she now resides in De-
troit, Michigan. She will never be forgotten
.
.
.
.
.206
MODERN PERSIA
by the many women in Persia whom she has so
greatly helped. There are also four other semi-
naries in Persia for ladies.
MEDICAL SCHOOLS.
• The beauty and blessing of medical mission
: work will be better understood if we contrast it
" with prevailing ideas about medicine. Until
about fifteen years ago there were no Persian
doctors who had become such from the study of
books on medical science. There were, however,
many quack doctors who had a system of super-
stition which had been taught them orally by
older men: Blades of some kinds of grasses
which are known to medical science as having
no medicinal properties, were the chief remedies
prescribed for disease. Internal diseases were
called supernatural, and it was believed they
were inflicted by evil spirits. None of the doc-
tors could do anything for this form of disease,
as they considered it out of their realm. A
patient. Writing something mystical on two
priest, who would diagnose the case by looking
into the Koran or some other book in which he
locates the particular demon that is afflicting the
patient. Writing something mystical on two
..slips of paper, the priest gives direction for their
use: “ This ond soak in a cup of water and have
the patient drink the water. The other, bind
RELIGIOUS EDUCATION
207-
on the patient's arm. I find that it is demon
80 and so that is afflicting the sick man, and I
have bound the mouth of that evil spirit so that:
he cannot do further harm.”
There are several remedies for fever. One is :
to tie seven knots in a white thread and fasten :-
it around the wrist. Wearing this fifteen or
twenty days cures the fever, they say. Another
remedy is to remove the clothing and jump into
cold water before breakfast. If a man has a
severe attack of colic and cries, “I die, I die,"
his friends run for the nearest bald-headed man, -
as he is known to have power to remove the
pains by firmly pressing the smooth surface of
his cranium against the surface of the patient's
body nearest the seat of pain. Many bald-headed
men in other countries laugh at this remedy, :
but Persian doctors affirm that it will cure,
and that skeptics should try it. Pork is never .
used as food, but it is believed to remove rheu-
matism when bound on the parts afflicted.
There are now some medical men' in Persia
who have graduated in an American or Euro-
pean medical college. Patients for whom they
have prescribed often consult the Mujtahid be-
fore taking the medicine. Once a man with a
diseased foot came to Dr. Cochran for treat-
ment. The doctor told him that his life could
be saved by amputating the foot. The patient
208
MODERN PERSIA
. consulted a Mujtahid, who told him that it was
against religion to part with any member of the
body. Therefore the patient retained his foot
and died. The modern midwife is greatly
needed in Persia, as many women die for want
of attention, and it is against the law for male
doctors to give them treatment. The name hos-
pital was unknown in Persia before the mis-
sionaries came. But, thanks to God, we have to-
day three missionary hospitals. The good they
do cannot be expressed in words. They are open
for all, no matter what their beliefs. The largest
one is in Oroomiah. It is under the charge of
Dr. Cochran, a godly man, who is known in all
Persia. The late Shah appreciated his work so
much that he gave him the highest degree that
it is possible to give to a foreigner. When pa-
tients enter these hospitals, lie down on clean
beds, are given good food and kind treatment,
they are surprised, and sometimes have said that
heaven cannot be a nicer place. Some wild
Kurds have been brought to the hospitals. They
came in like roaring lions, but went out meek
as lambs. Hundreds of people have been
snatched from the mouth of the grave by treat-
ment received here. They cure not only the
body, but the soul also. Two wild Kurds who
were healed here became Christians and are now
active church members. Dr. Cochran has from
(
RELIGIOUS EDUCATION
209
six to ten native students of medicine. They
take a three years' course, and some of them have
become such useful physicians that the Shah
gave them the title of count. The Mohammedans
have confidence in the Christian doctors, and
send for them to treat their children and wives
in all cases except childbirth.
COUNTRY SCHOOLS.
}
There were no schools for common education
among the people before the missionaries came.
They met with some opposition in starting coun-
try schools from superstitious old men. They
said the Europeans and Americans are a cun-
ning people. They will fill our children's heads
with notions that will take them away from us
to foreign countries. On the other hand there
were many parents eager to have their chil-
dren get learning. So schools began. Books
and writing material were so expensive and
scarce for a time, that a canvas with the alpha-
bet printed on it was stretched on the wall.
Thirty or more children could stand before this
canvas and study. For those who were learning
to write, boxes of sand were provided. Herein
written language was traced. There are to-day
seventy schools for children in the district of
Oroomiah. The population of this district is
nearly half a million. Some of the schools are
DIT

210
MODERN PERSIA
self-supporting, while in others the teachers' sal-
aries are paid by the missionaries. These schools
are like a garden of flowers in a desert. They
have a very strong moral and elevating influence
in a community. It is generally believed by
Christian workers, there that there is no better
føundation for the future of the Church than
these schools. In them are taught three lan-
guages, a little geography, mathematics and the
Bible. Nearly all the students can repeat from
memory the ten commandments, the Lord's
prayer, and creed of the apostles. The chief aim
is to teach the fear of God. A good many stu-
dents are converted in school. After school
some of the students go among their neighbors
in the evening to read the Bible to them. The
teachers are chosen by the Board of Education.
One important rule governing the choice is that
the applicant must be a regular member of the
Church. The teachers are very devoted and
faithful to their work. They consider that their
work among the children is similar to a pas-
tor's work among his people. They watch after
their pupils in school and out as a shepherd
cares for his flock. A monthly meeting is held
for teachers, at which the best methods of teach-
ing/are discussed. One of the principal subjects
considered is, how to develop spirituality among
the pupils. These meetings are refreshing to


RELIGIOUS EDUCATION
211
the teachers, and they return to their work full
of the love of Christ, zealous to spread His
truth. Sometimes å religious mid-week meeting
is held in the school-house for students only.
These meetings often bear blessed fruit. In one
such meeting in a preparatory school over which
the writer held supervision, thirteen boys of
ages from thirteen to sixteen years, were con-
verted. These boys remained after the meeting
closed, and, touched with the Spirit of God, they
prayed, with tears in their eyes. Some of them
have since become preachers of the Gospel. In
the country schools some of the teachers work
more faithfully for the salvation of their pupils
than pastors work for their flock. In one school
two boys were attacked with a fatal disease.
The teacher, accompanied with several pupils,
visited the first sick boy and asked him if he
was afraid to die. He replied that he did not
want to give up his studies. The teacher asked
if he did not know that Christ was a teacher.
The dying boy was gladdened by this thought
and, with a smile on his boyish face, he said:
“ I'm going away to Christ and He will teach
me.” With these words his soul took its flight
above. The other sick boy was then visited and
comforted in the same way. He, too, soon died
of the fatal disease. The missionaries are carry-
ing on 113 schools in Persia and the Kurdiston

S
212
MODERN PERSIA
mountains. The number of teachers employed
is 116 and there are 1,821 boys and 720 girls;
total 2,541.
TRANSLATION OF BOOKS.
When the missionaries first came to Persia,
ancient Syriac was the language of literature;
therefore the common people could not under-
stand anything in the ceremonial words of the
priests. Dr. Perkins, with the aid of native
scholars, translated the Bible into the common
language, or modern Syriac. After the new
translation was printed the common people were
surprised and rejoiced greatly at having the sa-
cred Word in a form that they could understand.
From time to time other books were translated,
such as parts of commentaries on the Bible, Pil-
grim's Progress, Rest of Saints, Morning to
Morning, etc. These books are read in connec-
tion with the Bible in the daily worship of the
native Christians. Rev. Benjamin Larabee, D.D.,
with some native scholars, greatly improved
the translation of the Bible into modern Syriac,
about two years ago, by a careful revision of
the first translation. Mrs. J. H. Shedd, who
was known as the “Mother in Israel," did a
great work for our people in translating books
and tracts, and in preparing the Sunday lessons.
(
GOSPEL AND TEMPORAL IMPROVEMENT ;
CHAPTER V.
THE GOSPEL AND TEMPORAL IMPROVEMENT.
T HE Assyrian houses were one-storey, low flat
1 roof, and built of mud. Mohammedan law
was opposed to Christians building houses of
more than one storey. The houses were poorly
kept, dark and unfurnished. This was the case
even when a man was well-to-do and could have
afforded something better. Families were large,
numbering from ten to forty. It was the cus-
tom when sons married to raise their families,
for a time at least, under the parental roof.
The mother or father was supreme authority in
the home, but they could not always control the
sons, daughters and grandchildren, and there is
much quarrelling and frequently fighting. How-
ever, custom demands that a son bring his bride
to his father's house. If he does not he is called
mean. When the writer married his wedding
ceremony was performed at the preparatory
school where he was then teaching, and he did
not take his bride to his father's home. He re-
members that his good mother was grieved and
shed tears at this breaking away from custom.
Men in the street were inclined to look upon
him with scorn.
The house that accommodates a large family
is usually divided into several rooms. There
214
MODERN PERSIA
are often four beds in one large room. The
reader must understand that these large families
do not give rise to immorality. Men may be
wicked in other ways, but this vice is very un-
common.
Christians were compelled by Mohammedan
law to wear poor grade clothing. They could
not wear any garments commonly worn by lords.
Men wore coarse, home-made clothing, some-
thing like American blue jeans of earlier days.
Women dressed in plain cloth, usually colored
red. Lords objected to their subjects wearing
nice clothing. They suspected the spirit of pride-
was growing underneath, and might some day
resent their authority. Christians were com-
pelled to wear red braid on their clothing to dis-
tinguish them from Mohammedans. It was a
sin for a Mohammedan to give the same salu- :
tation to a Christian that was given to his own
sect, so it was necessary to mark the Christian's
clothing. Only bishops and some few prominent
men were allowed to ride a horse, while other
Christians must walk or ride a donkey, for the
Moslems said: “God created horses for us and
donkeys for you.” If a Christian, who was rid-
ing a horse, met a Moslem, he should dismount,
bow to him, and remain off the horse until the
Moslem had passed.
· The per cent. of death in infancy was very
GOSPEL AND TEMPORAL IMPROVEMENT 215*
farge. Mothers did not understand how to nourish
the delicate life during the most trying period.
The infants were not dressed warm enough in
many instances. In other instances the clothes
about the child bound it helpless and injured
it, sometimes causing death. Ignorantly, they
exposed them to contagious disease. Before the
missionaries introduced vaccination, hundreds
died with smallpox. The women of the mis-
sion have taught the natives a great deal about
caring for young children, and now many a
mother dresses and cares for her babe after Amer-
ican custom.
TEMPERANCE.
The Assyrians were a great nation for drink-
ing wine. Many men owned vineyards and made
from the fruit some of the best wine. One man
was known who made 100 barrels of wine one
year for his own use. Wine and not water was
the drink. Grapes were very cheap, and the poor
man could be supplied with wine.
Nearly all forms of industry and business were
suspended in winter, and the time was spent in
trying to get joy from the cup. They said wine
was love and good fellowship, which is a com- ,
mon notion in many nations of the earth to-day.
When a man had a guest from a distance, he
rould invite forty or fifty neighbors to his home
216
MODERN PERSIA
where the entire day would be spent in eating
and drinking. Next day one of the neighbors
would entertain the company, and so the feast
would continue for a week or more. By i he end
of the debauch perhaps one or more of the
number would have met death. Falling by the
wayside at a late hour, or tumbling from a
housetop as he was journeying homeward, he
would die from cold or from the shock. In those
degenerate days idleness, extravagance and
drunkenness were praised in a man. When such
a one died, an engraving on his tombstone would
show that his table was always spread and pro-
vided with wine for his friends. Many a man
was brought to poverty by these habits of extra-
vagance and drunkenness. The women were re-
quired to let wine alone, that they might cook
much food for these degenerate Christians. On
such occasions the master of the house demanded
that the very best food be put before his guest.
The missionaries have completely broken up
these customs. The evangelical church forbids
its members to make or taste wine or to sit among
drinkers. Any who disobey this rule are dis-
missed from membership. Rev. E. W. Pierre, one
of the most beloved of all missionaries, spent one
winter in preaching temperance. Many were
converted to his views on the subject and brought
their wines, many barrels, and poured it into the
GOSPEL AND TEMPORAL IMPROVEMENT 217
streets. They believed it would be a sin to even
sell it. The old Assyrian Church members have
given up their former ways and are now temper-
ate. Formerly it was the glory of a man to be
idle and drunken, but now public opinion has
been entirely reversed. The drunkard is looked.
upon as an object of shame.
The Assyrians used to observe many saint's
days. At times as many as four thousand men
and women would gather in the yard of some
building built in honor of an ancient saint, and
would there spend several days in eating, drink-
ing and dancing. Sometimes quarrelling, fight-
ing and even murder would result from these
gatherings. Moslems often mingled with the
crowd and sometimes kidnapped some of their
fairest daughters. Instead of places of Worship,
these gatherings became places of sin. All of
these vicious customs have now vanished before
the influence of the true Gospel.
More than half the days of the year were
days of fasting with the old Assyrians. On these
days they ate no meat, milk, butter, cheese,
eggs or fish; some very religious old people would
eat nothing before noon. All has now been
changed.
Members of the evangelical church do not
fast, and but few of the old Assyrians do. There
is no longer faith in the virtue of fasting.
218
MODERN PERSIA
CONVERSION TO MOHAMMEDANISM.
· Before the missionaries came many beautiful
girls and ladies were converted by force to the
faith of Moslems. Girls were often stolen when
alone in the fields and vineyards. Mothers
feared for their daughters, and advised them not
to wash their faces, nor put on nice clothes
lest a Mohammedan would be attracted by their
beauty. When a Mohammedan saw a beautiful
girl he would say, “God created her for us and
not for these infidels.” When girls were con-
verted by force, it was not much use to com-
plain to the government, as the government is
Mohammedan and it is in the Mohammedan doc-
trine that when a man converts a Christian he
has done a good thing and all his sins will be
forgiven. The method of making the convert is
not questioned. The conversions now as com-
pared with the number when the missionaries
came are very few. Kidnapping is not easy now,
as parents can telegraph to the king, or the
prime minister, or even to Europe, and cause
much trouble.
A few years ago a prince had a beautiful Ar-
menian stolen from her home, and tried to get
her to consent to be a Mohammedan and become
his wife. But the woman stood firm, and de-
nounced him and his faith. Her friends, and
D
GOSPEL AND TEMPORAL IMPROVEMENT 219
the missionaries of all denominations, were mak-
ing an angry search for the missing woman, and
the prince ordered his servants to return her
to her native village. When a girl has been
stolen and complaint is made to the government,
officers bring the girl into court, if she can be
found, and ask her if she had been taken by
force, or whether she was willing to become a
Moslem. If she says she was taken by force,
she is returned to her parents. There are a few
cases where women willingly go to the Moslem,
but this is from their wickedness or their pop-
erty.
MORALS ELEVATED.
Not many years ago à Moslem would enter
the private homes of the Assyrians without an
invitation. The husband and father did not want
him there, but so long had his rights as a man
been ignored that he did not have the manhood
to drive him away. Then, too, he feared if he
offended the Moslem, that the latter would sec-
retly destroy some of his property. These un-
invited visits gave the stranger an opportunity
to become acquainted with the family, and per-
haps an attempt to kidnap a daughter would fol-
low. But this has changed. If a stranger enters
an Assyrian home to-day he behaves like a
gentleman or be is ordered to leave. The man-
16
220
MODERN PERSIA
hood and independence of the old Assyrian has
been aroused.
In a national conference of the Protestants,
Catholics and Old Assyrian Churches, held a
few months ago, rules and plans for the develop-
ment of the nation and the uplifting of morality
were adopted. Among other things Christian
girls and women are prohibited by these rules
from working for Mohammedans; second, no girl
nor woman can go to a city of Mohammedan
merchants to do trading. This is the first con-
ference of this kind that has been held by
Assyrians for 400 years.
Many of the native young men who have been
educated by the missionaries have become able
men and influential citizens. There are some
of them who can stand before the king and speak
with greater power than any of the govern-
ment officers. This is in great contrast with the
condition of Assyrians before the missionar-
ies came. In those days leading Assyrians could
not stand before even a low court to plead their
cause.
In 1893 a general, third in the government,
visited Oroomiah college. When he saw the
training of the young men he was impressed and
afterwards, in a conference of lords, said: “The
young men who are being educated in the mis-
sion schools would become leaders in the politi-
GOSPEL AND TEMPORAL IMPROVEMENT
cal affairs of our nation if they had a chance.
I believe a time will come when they will hold
high offices, and the sons of lords will be ruled
by them unless you do something for the future
of your children.”
The Shah has given the title of count to some
of the graduates in medicine. He sees their use-
ful work and says they are helping his people.
The royal family and some officers favor indi-
rectly, if not directly, modern education; and
they have confidence in Christians. The occu-
pation of selling merchandise is being entered
by Christians; they have much prejudice to over-
come, but will likely succeed gradually.
Thanks to God, many of the old oppressions
have passed away. Assyrians can now build any
kind of house they want; Moslems can no longer
say that they must walk or ride a donkey; they
can wear clothes of any style or quality they
choose. No longer are Christians required to
trim their clothes in red to mark their inferior-
ity. All these are the fruits of the blessed Gos-
pel.
222
MODERN PERSIA
CHAPTER VI.
MISSION WORK AMONG MOSLEMS.
M ISSION work indirectly and slowly spreads
W among Moslem. The Koran forbids Chris-
tians to preach to Moslems, and no Christian
dared discuss questions of religion with Moslems
before the time of missionaries. To attempt to
show Christ's superiority of Mohammed was for-
bidden. If a Moslem should say, “Mohammed
was a greater prophet than Christ. Ours is the
true religion. You are infidels." The Chris-
tian, with a timid, downward look, would reply,
“Yes, sir, you are right.” But the answer to
this assertion to-day is a firm “No, sir.” The
Christian now sees truth clearly and feels it his
duty to uphold it. There is now free discussion
of religious questions. A Christian discusses
with Moslem priest if he chooses. And some-
times they call at the homes of Moslems and
read the Bible to them. The Christian feels
it his duty to discuss with any one who ap-
proaches him, as he possesses light which that
one needs. There is in one city an evangelical
church in which all of its members are Moham-
medan converts, while many other churches have
a few. The spirit of these converts is that of
MISSION WORK AMONG MOSLEMS
223
martyrs. The Koran teaches that any Moham-
medan who denounces the faith deserves death,
and that one who kills the deserter has done a
noble deed. Some of these converts have suf-
fered martyrdom, and one who was killed after
great torture, prayed as his last words: “O Jesus,
we thank Thee that Thou hast made us worthy
to be Thy martyrs. Our supplication is that our
blood may become as seed to Thy Church.” No
doubt God will answer this prayer in due time.
The seed is sown; the leaven is mingled and
will in time, no doubt, leaven the 9,000,000
Mohammedans.
The writer, a representative of the evangelical
missions, wishes to express his deep gratitude to
the American Board who started mission work in
Persia, and to the Presbyterian Church, which,
in 1891, assumed the responsibility of the work
and has since so nobly carried it on.
CRVC large part
is not true moon and the area
**
.
chzeit im
data for research.
1957
all the materials about religion are
wrong. The rest can be taken only
on facen . Stall can not be
- used for research -1978
-

THE UNIVERSITY OF MICHIGAN
GRADUATE LIBRARY
DATE DUE
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OCT 2 $ 1932
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NOV 18 1975
1988
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