Then they all crowded round Uncle Goro, beseeching him out of his great wisdom to tell them what to do.

"First," said Uncle Goro, "you must cut off the cow's head, then break the water-pot and take out the head!"

This brilliant suggestion was at once put into practice, the owner of the cow being the only one who was not quite so sure of the exceeding greatness of the wisdom of Uncle Goro. When the deed was accomplished and the head extricated from its awkward position, the old man stood and proudly addressed the a.s.sembled crowd who had flocked to hear his words of wisdom. "My beloved children," said he, "a day will come when your old Uncle Goro will die, and then what will you do when you have no one to settle such difficult matters as these for you? Pray to G.o.d that your Uncle Goro may long be spared to advise and counsel you."

A rather pretty custom exists in Mosul which gives people t.i.tles according to their work, or any special characteristics belonging to them. For example, the butcher is called "the father of meat"; the baker, "the father of bread." In the hospital, when I am giving orders for the diet list, we hardly ever speak of the patients by name, but according to their disease, as "Aboo" (father) liver abscess, "Aboo-mai-abiyud" (father of cataract). One of the a.s.sistants in the hospital was named "The Angel of Death" by a poor little girl who was brought to the doctor a ma.s.s of burns. It was the duty of this a.s.sistant to dress the terrible wounds of the child every day, and though as gentle as a woman, he necessarily pained her a great deal--hence the term "Angel of Death." The women are designated in the same way as the men, only subst.i.tuting "mother" for "father," as "Em haleeb," milk-woman; "Em saba' saba'een," mother of seventy-seven (or centipede), this last simply referring to a girl suffering from hysteria.

This was an interesting case which was in the women's hospital for some weeks. The patient was a young woman about sixteen years of age. She was under the delusion that she had swallowed a "saba' saba'een"

(a h.o.r.n.y centipede, measuring some seven or eight inches, common in Mosul). She declared she could not eat anything, for every time she swallowed, the saba' saba'een opened its mouth and ate the food just partaken of! She absolutely refused to touch anything of her own accord, so we had to force food down her throat. Two or three women would hold her hands and feet while I fed her with a spoon. As time went on she became worse instead of better, and was always beseeching my husband to operate on her and take out the saba' saba'een. After a time he consented to give her an anaesthetic and operate. On the day appointed she was taken to the theatre and given a whiff of chloroform, while the doctor made a slight incision in her skin. This was st.i.tched up, and she was shown her wound and a.s.sured that the doctor had cut her and found nothing. After this she was much happier, and was soon well enough to leave the hospital.

Women never know their age in Mosul. On dispensary days each woman is required to give her name and age. The first difficulty is over the name. Many do not know their surnames at all. When asked, "What is your father's name?" they say, "How do I know?" and then add with a laugh, "Say Bint Abdulla" (daughter of a servant of G.o.d). Abdulla is often a very convenient name when the parentage is uncertain.

With regard to their age, women are quite hopeless. I have often seen an old lady, bent double with the weight of many years, come into the dispensary.

"Well, mother, how old are you?" I ask her.

"How old am I? How do I know, my daughter?"

"Do you think you are fifteen?"

"Well, I may be."

"Are you twenty yet?"

"Perhaps I am," replies the fair damsel of eighty. "I know I was born two years before the year that the locusts ate all the corn."

As to how many years ago the locusts destroyed the crop she has not the remotest idea.

Or another woman will come, certainly not more than twenty or twenty-five, the mother of a baby in arms. On being asked her age she replies, "About sixty"! The natives never have any idea when their birthdays are, but keep their name-days instead. Thus amongst the Christians all Johns will keep the feast of St. John as their feast-day, and so on.

Parents have a convenient way of forgetting the date of the birth of their daughters. A girl who is not betrothed will remain twelve or thirteen for much more than one year; for when she has pa.s.sed fourteen or fifteen years she is no longer considered young, and not very likely to be betrothed at all if her real age is known.

The natives of Mosul are very superst.i.tious; more especially, perhaps, is this true of the women. One curious superst.i.tion they have with regard to scent. Now an odour which is filthy and dangerous, such as may be felt in most of the houses, is not at all injurious from their standpoint, but a sweet-smelling scent is an abomination to the women. If by any chance I have been using anything in the way of scent (though as a rule I am very careful not to), the first thing I see on entering a room is that the women all immediately apply their handkerchiefs to their olfactory organs. At first this custom appears, to say the least, not too polite; but when you realise what it means to them, you understand and excuse them. They firmly believe that a sweet smell brings sickness and sorrow--that it is equally fatal to mothers and young children--hence the great fear of anything in the way of scent. One day our reception-room was full of women who had come to visit me. Suddenly a visitor was announced (a native of the country, but not of Mosul); immediately all the women crowded into one corner, burying their heads in their chuddars. I could not make out what had disturbed them till I discovered that the new-comer was strongly scented. She was left severely alone by all the others, who kept as far away as possible from her, some even leaving the room, fearing lest evil should overtake them.

Another day I went to visit a little patient of my husband's in whom he took a great interest. This little boy was the spoilt darling of his parents, the father especially idolising him, watching over him carefully lest any harm should befall him. Great was his consternation and distress when it was found that an operation was necessary to save the life of the boy. When the little chap was convalescent I went to see him. After talking to the mother some time in another room, she suggested our going to see the boy. No sooner had I appeared at the threshold of the door, when the boy buried his face in his hands, calling out, "Oh, you smell, you smell!" I a.s.sured both the mother and the boy that I had no scent of any kind on me, but the boy would not be pacified, and continued crying out, "Go away--you smell!" As he was still weak, I thought I had better depart, as excitement was bad for him. When visiting amongst the women it is better not to use scented soap, as they detect even that sometimes!

Birds have a good many superst.i.tions connected with them. Last year, while we were waiting for the decision of our committee regarding the future of the mission in Mosul, some women informed me that "good news was coming." Good news meant to them that the Mission was to be kept on. On asking how they knew, they told me they had just heard a bird singing which is supposed never to raise his voice except as the harbinger of good tidings. Storks are looked upon as omens of good luck. These birds return every spring to Mosul, hatch their eggs, and migrate in early autumn. The natives of Mosul always hail their return with great joy, especially if they nest on their roofs. Some will even go so far as to put baskets on the roofs, hoping that the storks will be attracted by them and make them their home for the summer. They agree with Longfellow in his love of storks, as expressed in his poem--

"By G.o.d in heaven As a blessing, the dear white stork was given."

If there had been any truth in this superst.i.tion, we ought to have been very prosperous; for at one time we had no less than three families of storks on our roof. Personally I think they are not altogether too desirable, for when sleeping on the roof they are apt to become very noisy companions. I do not think I like to be laughed at by these birds. In the early morning they stand close by one's bed, throw back their heads till they rest on their backs, and then laugh aloud at the idea of any one sleeping when once dawn has appeared.

The common name for storks in Mosul is "the thieves," as they sometimes steal small articles of clothing hanging out to dry, such as handkerchiefs; and no one would ever dare to go to the nest to hunt, lest they should disturb the birds and cause them to fly away. These birds are rather a convenience sometimes for the washerwoman: when blouses disappear it is easy to lay the blame on the "thieves." They are almost as useful as the proverbial "cat."

Our servant Judy is a little woman full of queer superst.i.tious ideas. While in Mosul I received the sad news of the death of my father: poor Judy was so distressed lest by over-much mourning I should tempt G.o.d to take my husband too. As dressmaking is rather primitive in Mosul I decided to have some things dyed black. Judy would not hear of such a thing, saying that only widows must wear dyed clothes, and that if I wore dyed dresses for my father, she was sure something would happen to my husband.

Another thing she never would do, and that is to step over our feet! In the summer evenings we used to sit in our verandah, which was rather narrow, and if by chance we should place our feet on a ha.s.sock in front of us there remained no room for any one to pa.s.s. I could not make out why Judy would never pa.s.s that way when it was necessary to enter the room at our back. At last she told me that if she stepped over our feet, she would be in danger of "cutting our life," and that if we died it would be her fault. After this I often tried to make her step over my feet, by blocking her pathway, but she never would, so strong was her belief that by so doing she would cut short my life!

It is surprising how ignorantly superst.i.tious some of the better-cla.s.s people are. A wife of a very wealthy Christian merchant in Mosul had a child who suffered terribly from sore eyes. She brought him to the dispensary for some time, but finding that the treatment pained the child and made him cry, ceased to bring him. We heard afterwards that she had resorted to the following superst.i.tious method of healing.

A sheep was bought, killed, and opened: while the blood was still hot the head of the child was inserted into the middle of the sheep's body and allowed to remain there about fifteen minutes. Could any treatment be more revolting and disgusting than this? and yet these people, rich and influential members of Mosul society, really believed that by doing this their child's eyes would be cured. Needless to say it had not the desired effect, and months afterwards they again brought the child to the dispensary, and having learnt their lesson by experience, were content to leave the child in the English hakim's hands, with the result that after a couple of months' daily treatment the eyes were quite healed.

I do not know what virtue is supposed to exist in the killing of the sheep or goat, but it is a custom very much in vogue in Mosul. On our return from Beyrout, after having been absent three months, a live goat was brought out into the desert to meet us, and the moment we alighted from our carriage this poor creature was slaughtered right under our eyes. In Persia the custom amongst the Armenians at a wedding feast was for a sheep to be killed just as the bride and bridegroom were stepping over the threshold of their new home. It was not considered lucky if the bride did not put her foot into the blood as she pa.s.sed. In Mosul, too, I believe a sheep is sometimes slaughtered at weddings in this way, but I have never seen it done.

When a wife is desirous of becoming a mother, there are various superst.i.tious methods to which she may resort, but perhaps the favourite one of all is that connected with Sheikh Matti. This is a monastery situated some twelve hours' ride from Mosul, on the side of a lonely mountain. The woman makes a pilgrimage to this place, and is then told that she must spend a night in the solitary chapel there. While she sleeps an angel will visit the building, and if her request is to be vouchsafed her, will place an apple by her head. If the angel desires to be especially kind to the woman, he will place two, or even three apples near her, the number of apples indicating how many children G.o.d is going to honour her with. Strange to say, these angel visits do not take place unless provoked by a fair amount of backsheesh!

There are a good many superst.i.tions regarding medical treatment of diseases and accidents, but these, I believe, are fast dying out in the face of European learning and skill. The people are learning by experience how much better are the English methods than their own. For instance, it used to be the common custom for those suffering from fever to go to the mullah, who would lay his hands on the patient's head while reading a few verses from the Koran. If the fever did not go at once, well, it was the fault of the fever, not of the mullah. I fancy fever patients are beginning to prefer English medicines rather than to trust to the laying on of hands by the mullah. When any one has been bitten by a mad dog, which, considering the number of street dogs, is of very rare occurrence, he goes at once to a sheikh, who will give him an antidote. This consists of a date from which the stone has been taken, and into which the sheikh has spat two or three times to fill up the gap caused by the removal of the stone. Upon eating this, the man is supposed to be free from all fear of the development of hydrophobia.

These are merely a few of the superst.i.tious customs found in Mosul to-day. Had we time or s.p.a.ce they might be multiplied many times over, but enough, I trust, has been said to awaken love and sympathy in our hearts for these simple folk, whose minds are so easily influenced and guided by these useless and often degrading

"Heart-chilling superst.i.tions, which can glaze Even Pity's eye with her own frozen tears."

Coleridge.

CHAPTER X

THE YEZIDEES

Grat.i.tude to the English--Persecutions--"Devil-worshippers"--Sun and fire worship--Priesthood--A visit to Sheikh adi--Peac.o.c.k wands--A sacred shrine.

"Whoever thou art, if thy need be great, In the Name of G.o.d, the Compa.s.sionate And All-Merciful One-- For Thee I wait."

Whittier.

The Yezidees, or, as they are commonly called, "devil-worshippers,"

are a very remarkable tribe living in the near vicinity of Mosul. Very little is really known as to their religious beliefs, and whether they worship the devil or only fear him, has never yet been discovered by Europeans.

These curious people are very favourably disposed towards the English, as many years ago the British representative in Mosul was able to a.s.sist them very materially. The Mohammedans have always been very bitter against this people, and have done all in their power to exterminate them. A former Pasha at one time captured the high priest of the Yezidees, whose name was Sheikh Naser; he somehow managed to escape, subst.i.tuting in his place a priest under him in authority. The priest never revealed this fact, and bore with resignation the tortures and imprisonment inflicted upon him. The Yezidees applied to Mr. Ra.s.sam, who was the British Vice-Consul at Mosul, and he obtained the release of the priest by paying a large sum as ransom money. This debt was faithfully repaid, and since that time the Yezidees have cherished very grateful memories of the English.

Many years ago these Yezidees were a very powerful tribe. They had two princ.i.p.al strongholds, one in the mountains lying to the west of Mosul, and the other only twenty-four hours' journey to the north. By means of continual attacks and ma.s.sacres at the hands of the Kurds, their population has been reduced considerably, only about one-third remaining of their original number.

Mohammedans are always very bitter against any sect which is supposed to have no "Book." The Yezidees, coming under this category, receive little mercy from them, and for centuries have been exposed to persecutions from these their oppressors. Of late years the Yezidees have seen the uselessness of rebelling against their fate, and, acknowledging their defeat, are patiently bearing their misfortunes.

These so-called devil-worshippers recognise one Supreme Being, but apparently do not offer any prayers directly to Him. The name of G.o.d is often on their lips in the form of oaths, but that of the evil spirit is never to be heard. So far do they carry this superst.i.tion, that not only will they not use the word Shaitan (Satan), but any word beginning with "sh" is also shunned by them. Then, again, such a veneration have they for Satan, that it is prohibited amongst the Yezidees to utter any word containing the letter sh (shin), being the first letter of the Arabic word for Satan. Thus they have to find other words to express such commonly spoken of objects as the sun, river, water-melon, &c., as they each begin with the prohibited letter. Layard, in his Travels amongst them, tells of one instance ill.u.s.trating this superst.i.tion. He was standing in the midst of a large crowd of Yezidees gathered to take part in their yearly feast, when he espied a boy climbing a tree at the apparent risk of his neck. He says, "As I looked up I saw the impending danger, and made an effort by an appeal to the chief to avert it. 'If that young Sheit--'

I exclaimed, about to use an epithet generally applied in the East to such adventurous youths. I checked myself immediately, but it was too late; half the dreaded word had escaped." He goes on to say that the effect was instantaneous, a look of horror spreading over the faces of all present. Fortunately for him, he was a favourite amongst the Yezidees, and so they allowed it to pa.s.s. So great is the horror of this letter, that they have often killed those who use it wilfully. When speaking of the devil they do so reverently, calling him the "mighty angel."

The symbol of their religion is the "Malek el Taous," a peac.o.c.k, and is held in great reverence by them. Satan is said to be the head of the angelic host, and he is supplied with seven archangels, who minister to him and exercise great influence over the world; they are Gabriel, Michael, Raphael, Azrail, Dedrail, Azrapheel, and Shemkeel. Our Lord is also counted amongst the angels, though not one of these seven, and is acknowledged to have taken upon Himself the form of man. They, in common with the Mohammedans, do not believe in His crucifixion; but declare that He ascended to heaven just before that event took place, some saying that the angel Gabriel took our Lord's place on the Cross, while others say Judas was the real victim. They are looking forward to the second coming of Christ and also to the reappearance of the Imam; this latter being also the Mohammedan's hope. Their patron saint is one called Sheikh adi, who is supposed to have lived many years before Mohammed; but very little is known of his history.