Hosein, say their historians, was the last of the party who suffered on the day of battle; he was surrounded in his own camp—­where, by the usage of war, at that time, they had no right to enter—­and when there was not one friendly arm left to ward the blow.  They relate ’that his body was literally mangled, before he was released from his unmerited sufferings’.  He had mounted his favourite horse, which, as well as himself, was pierced by arrows innumerable; together they sank on the earth from loss of blood, the cowardly spearmen piercing his wounded body as if in sport; and whilst, with his last breath, ’Hosein prayed for mercy on his destroyers, Shimeear[34] ended his sufferings by severing the already prostrate head from the mutilated trunk’.—­’Thus they sealed (say those writers) the lasting disgrace of a people, who, calling themselves Mussulmauns, were the murderers of their Prophet’s descendants.’

This slight sketch gives but the outline of those events which are every year commemorated amongst the zealous followers of Ali, the class denominated Sheahs.

The Mussulmaun people, I must here observe, are divided into two distinct sects, viz. the Sheahs and the Soonies.  The former believe Ali and his descendants were the lawful leaders after Mahumud; the latter are persuaded that the Caliphas, as Aboubuker, Omir, &c., were the leaders to be accredited ‘lawful’; but of this I shall speak more fully in another Letter.

Perhaps the violence of party spirit may have acted as an inducement to the Sheahs, for the zealous annual observance of this period, so interesting to that sect; whatever the motive, we very often find the two sects hoard up their private animosities and dislikes until the return of Mahurrum, which scarcely ever passes over, in any extensively populated city of Hindoostaun, without a serious quarrel, often terminating in bloodshed.[35]

I could have given a more lengthened account of the events which led to the solemnization of this fast, but I believe the present is sufficient to explain the motives by which the Mussulmauns are actuated, and my next Letter must be devoted to the description of the rites performed upon the celebration of these events in India.

P.S.  I have a memorandum in my collection which may here be copied as its proper place.

From Mecca, ‘The Holy City’, to Medina the distance is twelve stages (a day’s march is one stage, about twenty miles of English measurement).  From Medina to Kraabaallah there are twenty-one stages; this distance is travelled only by those who can endure great difficulties; neither water nor provisions are to be met with on the whole journey, excepting at one halt, the name of which is Shimmaar.  From Kraabaallah to Koofah is two stages.