Among the numerous nations and tribes which adhere to the doctrine of Mohammed, the condition of women is of course not everywhere the same. In the vicinity of Europe, e. g., in European Turkey, the influence of European morality and customs has become more and more prevailing in spite of the resistance of Moslem priests. Another difference in the condition of women, which can be observed everywhere and which we shall occasionally refer to, arises from their social position; among the richer classes a woman must submit to rules and customs different from those which are standard among the poorer classes. The fundamental views, however, are the same; the evil is one, though its outward appearance may differ in some respects.

The misfortune of a Mohammedan woman begins at her birth, for instead of rejoicing at the arrival of her little daughter, the mother complains that she is not a son. She knows that a girl will leave her at the age of about fourteen, in order to live in her husband's house, and after that she will hardly have any connection with her mother, whereas a son will stay at his mother's house and support her in case she should be divorced from her husband. Moreover the mother is anxious lest her husband dismiss her and take another wife. In consequence the mother feels less affection for her daughter than she would have felt for a son; she takes little care of her and neglects her. When about six years old the little girl begins to do housework; she is ordered to carry water, to sweep the house, to do kitchen-work, and so on. For the least mistake she is scolded and beaten, and even if it happens without any reason, she is not allowed to complain or to defend herself. By this treatment the mother prepares her for the hard lot which awaits her. Sometimes also she will exclaim: "If you had had good fortune, you would have been a boy and not a girl." The father treats her with no less cruelty, so as to give her the impression that she is indeed an unfortunate creature whom God does not love.

At meal times girls take the last place and must be content with what others leave for them. When on holidays or on other occasions boys get presents, the girls go away empty-handed. Even for boy's dress more is spent than for that of the girls.

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

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

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

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

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

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

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

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

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

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

Perhaps all this superstition is harmless in itself or does a direct harm only to their purses. Indirectly, however, it has a demoralizing influence upon all classes of people, especially upon women, who, as guardians of customs, are most attached to these fables. Only true civilization and Christianity will redeem and deliver.

In order to deepen the impression of what has been said and to add something from real life, I will tell the story of a Moslem woman, just as I heard it in Kashgar, where I have been working for five years for the spreading of the Gospel.

Some fifty years ago there lived in Kashgar a man called Chodsha Burhaneddin. He was descended from a family which since the middle of the seventeenth century has given Kashgar its kings. His fellow citizens esteemed him very much on account of his strict observance of the religious prescriptions of Islam. He married a woman of noble descent, and for some time contented himself with his one wife. But according to Islam it is a merit to take if possible four wives, in order to increase the number of the adherents of Islam. For this reason Chodsha brought home another wife whenever he travelled on business to the Russian town of Andishan on that side of the Tienshan, until the number of four was full. The consequence was that he not only neglected his first wife, but even had her do all the housework alone, thus making her the servant of his three other wives. She had to serve them from early morning till late at night. Without grumbling and with great diligence the poor woman took all the work upon herself; secretly, however, she bewailed her hard lot and employed her few free hours for the education of her little daughter. However, she did not succeed in satisfying her husband. He always found fault, beat her, and bade her not show her face before him. His wife submitted patiently and silently; she desisted even from paying visits to her parents and acquaintances, which would have given her some comfort, lest her husband think she had gone to her beloved ones to complain of his treatment. Four years passed. Meanwhile several political revolutions had taken place in Kashgar. In China the numerous Chinese Mohammedans had revolted, and the revolt had spread over the western countries. In eastern Turkestan the Chinese officials as well as the soldiers and the merchants had been killed by the Mohammedans; only a few escaped death by accepting Islam. This state of matters was put an end to by Jakob Beg. He had come from Chanab Chokand, north of the Tienshan, under the pretext of helping the descendant of the old Kashgarian dynasty of the Chodshas to the throne. In due time he put the Prince aside and founded a kingdom of his own, which included the whole of eastern Turkestan. After taking hold of the government he tried to weaken the Chodshas in every way possible, some of them were assassinated, others put in prison in order to be executed. One of the latter was Chodsha Burhaneddin. As soon as his wife heard that her husband had been made a prisoner, she hurried to her father, who was well esteemed at Jakob Beg's court, and besought him to make the most of his influence in order to save her husband. Then she prepared a meal, took it to her imprisoned husband, and encouraged him. At his request she roused her father still more so as to betake himself at once to Jakob Beg, and to prevail on him to set the prisoner at liberty that same night. Chodsha Burhaneddin returned to his house and entered the room of his wife whom he had so long neglected, in order to thank her for his delivery. Afterwards she had one more child, a boy.

Some years after these events Chodsha fell ill. Knowing that his end was near, repentance overwhelmed him, and he asked his first wife to pardon him whatever wrong he had done her. It was only she whom he wished to be near him in his pains. His other wives he did not at all care for now, and detested them even in such a manner as to drive them away, whenever they approached him. When at last death had released him from his pains, his three younger wives were married again, leaving their children to their fate. His first wife, however, remained faithful to him even after death; she refused all proposals, honorable as some of them were, and devoted herself entirely to the education of her son and daughter, whom she lived to see married.

From this example, to which many others might be added, it becomes clear to what deep humiliations Mohammedan women are subject, and what treasure of faithfulness and sacrifice are nevertheless hidden in some of these oppressed and crushed lives. Without knowing the doctrines of Christian religion, Chodsha's wife had practised them. What she dimly anticipated, has been fulfilled in her son, whom I baptized as the first-fruits in Kashgar, and received into the church. Did the Mohammedan women but know to what height Christianity would raise them! Could they but compare the Mohammedan proverb: "Do not ask a woman's advice, and if she gives it, do the contrary," with the Apostle Paul's words: "So ought men to love their wives as their own bodies. He that loveth his wife, loveth himself" (Ephes. v:28), and "There is neither male nor female, for ye are all one in Christ Jesus," they would know the distance which separates Christian views from those of Islam.

If on summer evenings when the heat of the day is over, the inhabitant of a Mohammedan town goes out for a walk to enjoy the evening coolness before the gates, he will sometimes pass the burial-grounds. Weeping and wailing come to his ear. Pitifully he will look at the figures of mourning women who are kneeling by the graves. But the sorrow which is revealed there is not always meant for the loss of some beloved one dead; very often women visit the graves of their relations or, if they have none, of saints, in order to weep out undisturbed and unheard their hopeless, desolate lives. In their houses they dare not give way to their sorrows for fear of their husbands, therefore they go to the dead in order to tell them their griefs!

May these words bring that sound of wailing to the hearts of Christian women! May they, for whom Christian morality has made life fair and worthy, who as a beloved husband's true friend and companion take part in his joys and sorrows, or those who in the fulfilment of self-chosen duties have found happiness and content, may they often remember the hard fate of their Moslem sisters in the Orient, and help carry the message of salvation to them.