for three days in the agony of death, or Othman, the third Khalifa, who died of thirst, or “the Lion of God,” whose life came to so disastrous a close.  But the Shia, while admitting that the death of the first martyrs may have wrought severer loss to Islam, cannot admit that their end surpasses in pathos the tale of the bitter tenth of Mohurrum when the stars quivered in a bloodied sky and the very walls of the palace of Kufa rained tears of blood as the head of the Martyr was borne before them.  He cannot also approve the Sunni practice of converting a season of mourning into one of revelry and brawl, for he does not realize the influence of the local Hindu element upon the Mohurrum and cannot comprehend that the Indian additions to the festival have their roots in the deep soil of Hindu spirit-belief.  For to the Hindu, and to the Sunni Mahomedan who has borrowed somewhat from him, all seasons of death and mourning act as a lode-stone to the unhoused and naked spirits who are ever wandering through the silent spaces of the East.  Some of these spirits we can appease or coax into becoming guardian-angels by housing them in handsome cenotaphs; others we can lodge in the horse-shoe or in that great spirit-house, the tiger, letting them sport for a day or two in the bodies of our men and youths, who are adorned with yellow stripes symbolical of their role; while other more malevolent spirits can only be driven away by shouting, buffeting and drumming, such as characterize the Mohurrum season in Bombay.  The Indian element of nervous excitement might in course of ages have been sobered by the puritanism of Islam but for the presence of the African, who unites with a firm belief in spirits a phenomenal desire for noise and brawling; and it is the union of this jovial African element with the sentimentality of Persia and the spirit-worship of pure Hinduism which renders the Bombay Mohurrum more lively and more varied than any Mahomedan celebration in Cairo, Damascus or Constantinople.

Although the regular Mohurrum ceremonies do not commence until the fifth day of the Mohurrum moon, the Mahomedan quarters of the city are astir on the first of the month.  From morn till eve the streets are filled with bands of boys, and sometimes girls, blowing raucous blasts on hollow bamboos, which are adorned with a tin ‘panja,’ the sacred open hand emblematical of the Prophet, his daughter Fatima, her husband Ali and their two martyred sons.  The sacred five, in the form of the outstretched hand, adorn nearly all Mohurrum symbols, from the toy trumpet and the top of the banner-pole to the horseshoe rod of the devotee and the ‘tazia’ or domed bier.  Youths, preceded by drummers and clarionet-players, wander through the streets laying all the shop-keepers under contribution for subscriptions; the well-to-do householder sets to building a ‘sabil’ or charity-fountain in one corner of his verandah or on a site somewhat removed from the fairway of traffic; while a continuous stream of people afflicted