‘GAZETTEER OF PERSIA VOL. I Comprising the Provinces of ASTARÁBÁD, SHÁHRUD-BÚSTAN, KHÚRÁSÁN, AND SÍSTÁN’ [‎245r] (496/722)

ct The scene terminated by the burning’ of Karbala. Several reed huts
had been constructed behind the enclosure before mentioned, which of a
sudden were set on fire. The tomb of Husain was seen covered with black
cloth, and upon it sat a figure disguised in a tiger's skin, which was intended
to represent the miraculous lion recorded to have kept watch over his
remains after he had been buried. The most extraordinary part of the
whole exhibition was the representation of the dead bodies of the martyrs,
who, having been decapitated, were all placed in a row, each body with a
head close to it. To effect this, several Persians buried themselves alive,
leaving the head out just above ground ; whilst others put their heads
under ground, leaving out the body. The heads and bodies were placed in
such relative positions to each other, as to make it appear that they had
been severed. This is done by way of penance; but in hot weather the
violence of the exertion has been known to produce death. The whole
ceremony was terminated by the ‘ k hut bah,’ which is an action of prayer
for Muhammad, his descendants, and for the prosperity of the king, and was
delivered in a loud voice by a man, the best crier of his time, who is
celebrated for his strong voice, and indeed deservedly so; for though about
50 yards' distance from us, we heard every word he said, notwithstanding
the noise of the multitude which surrounded us."
Government. —The monarch of Persia has been pronounced one of the
most absolute in the world; and it has been shown that there is reason to
believe his condition has been the same from the most early ages. The word
of the king of Persia has ever been deemed a law; and he has probably never
had any further restraint imposed upon the free exercise of his vast
authority than what has arisen from his regard for religion, his respect
for established usages, his desire of reputation, and his fear of exciting
an opposition that might be dangerous to his power or to his life. There
are no assembly of nobles, no popular representatives, no ecclesiastical
council of Ulama, in Persia. It is a maxim in that nation, that the king
can do what he chooses, and that he is completely exempt from responsi
bility. He can appoint and dismiss ministers, judges, and officers of all
ranks. He can also seize the property or take away the life of any of his
subjects; and it would be considered as treason to affirm that he was
amenable to any checks, except those which may be imposed by his pru
dence, his wisdom, or his conscience. The exact limitations to which he
is subject cannot easily be defined; for they are equally dependent upon his
personal disposition and upon the character and situation of those under
his rule, particularly of that part of the community who are, from their
condition, the most exempt from the effects of arbitrary power.
The ecclesiastical class, which includes the priests, who officiate in the
offices of religion, and those who expound the law as laid down in the
Kuran and the books of traditions, are deemed by the defenceless part of the
population as the principal shield between them and the absolute authority
of that monarch. The superiors of this class enjoy a consideration that
removes them from those personal apprehensions to which almost all others
are subject. The people have a right to appeal to them in all ordinary
cases, where there appears an outrage against law and justice, unless when
the disturbed state of the country calls for the exercise of military
power.
The merchants of Persia are a numerous and wealthy class ; and there
is no part of the community that has enjoyed, through all the distractions