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Very early, Shiʿite Muslims distinguished their observance of the ‘Ashura from both its Jewish and Islamic antecedents. They denied all claims for special favors granted by God on that day to the ancient prophets; hence it is to be observed not as a day of thanksgiving and exaltation, but as one of sorrowful remembrance. It should not be observed as a regular fast day; rather the pious must experience hunger and thirst in emulation of the Imam and his family in Karbala, but must break the fast before sunset. It is to be understood not as a day of blessing, but of chaos and disorder, a day of ill-omen. | Very early, Shiʿite Muslims distinguished their observance of the ‘Ashura from both its Jewish and Islamic antecedents. They denied all claims for special favors granted by God on that day to the ancient prophets; hence it is to be observed not as a day of thanksgiving and exaltation, but as one of sorrowful remembrance. It should not be observed as a regular fast day; rather the pious must experience hunger and thirst in emulation of the Imam and his family in Karbala, but must break the fast before sunset. It is to be understood not as a day of blessing, but of chaos and disorder, a day of ill-omen. | ||
This emphasis on mourning in the Moharram cultus has led some scholars to postulate a direct relation between it and the ancient myths and rites of Tammuz-Adonis. <ref>B. D. Erdmans, “Der Ursprung der Ceremonien des Hosein-Festes,” ZA 9, 1894, pp. 302ff.; Ch. Virolleaud, Le théâtre persan ou le drame de Kerbéla, Paris, 1950, pp. 128-36. </ref> To what extent the ‘Ashura rites could have been influenced across so many centuries by these ancient myths cannot be determined; the fact that Hussain happened to die on the spot where the cult of the ancient god was celebrated is simply an interesting coincidence which proves nothing. Iranian influences on the Muharram cultus have also been suggested by scholars who point to ceremonies in seventh-century Sogdia and Kharazm commemorating the unjust death of the legendary hero Siavosh at the hands of [http://www.iranicaonline.org/articles/afrasiab-turanian-king Afrasiab] that included breast-beating and the chanting of threnodies <ref>A. Bausani, Persia Religiosa, Milan, 1959, pp. 420-21; E. Yarshater, “Taʿziyeh and pre-Islamic mourning rites in Iran,” in Taʿziyeh: Ritual and Drama in Iran, ed. P. Chelkowski, New York, 1979, pp. 88-94). The “blood of Siavosh” (khun-e Siavosh.</ref> is, in fact, invoked in the text of at least one taʿzia <ref>C. Virolleaud, Le théâtre persan, p. 132.</ref> and there may be other echoes of the Siavosh myth in the Persian taʿzīa literature. It is, however, unlikely that memories of Siavosh should have influenced formatively the Shiʿite mourning ceremonies of ‘Ashura, which originated in areas far removed from Outer Iran and which are perfectly explicable, in any event, in terms of the ethos of Shiʿism. | This emphasis on mourning in the Moharram cultus has led some scholars to postulate a direct relation between it and the ancient myths and rites of Tammuz-Adonis. <ref>B. D. Erdmans, “Der Ursprung der Ceremonien des Hosein-Festes,” ZA 9, 1894, pp. 302ff.; Ch. Virolleaud, Le théâtre persan ou le drame de Kerbéla, Paris, 1950, pp. 128-36. </ref> To what extent the ‘Ashura rites could have been influenced across so many centuries by these ancient myths cannot be determined; the fact that Hussain happened to die on the spot where the cult of the ancient god was celebrated is simply an interesting coincidence which proves nothing. Iranian influences on the Muharram cultus have also been suggested by scholars who point to ceremonies in seventh-century Sogdia and Kharazm commemorating the unjust death of the legendary hero Siavosh at the hands of [http://www.iranicaonline.org/articles/afrasiab-turanian-king Afrasiab] that included breast-beating and the chanting of threnodies <ref>A. Bausani, Persia Religiosa, Milan, 1959, pp. 420-21; E. Yarshater, “Taʿziyeh and pre-Islamic mourning rites in Iran,” in Taʿziyeh: Ritual and Drama in Iran, ed. [[Peter J. Chelkowski|P. Chelkowski]], New York, 1979, pp. 88-94). The “blood of Siavosh” (khun-e Siavosh.</ref> is, in fact, invoked in the text of at least one taʿzia <ref>C. Virolleaud, Le théâtre persan, p. 132.</ref> and there may be other echoes of the Siavosh myth in the Persian taʿzīa literature. It is, however, unlikely that memories of Siavosh should have influenced formatively the Shiʿite mourning ceremonies of ‘Ashura, which originated in areas far removed from Outer Iran and which are perfectly explicable, in any event, in terms of the ethos of Shiʿism. | ||
It is more plausible that any parallels between the various mourning rites are due more to similarities in psychology and a general thematic continuity in mythological development by geographically related cultures. The ‘Ashura cultus in Shiʿite Islam is based on an historical event and commemorated the death not of a god, but of a man who was intensely involved in the life of an actual community. Like other great men and religious heroes, Hussain the martyr continues to live on in the community through poetry, myth, and ritual, but above all through the actual events of the community’s history. Whatever its origins or relations to other religious phenomena, the ‘Ashura cultus is yet another instance in human history of man’s attempt to deal creatively and meaningfully with his ephemeral condition. | It is more plausible that any parallels between the various mourning rites are due more to similarities in psychology and a general thematic continuity in mythological development by geographically related cultures. The ‘Ashura cultus in Shiʿite Islam is based on an historical event and commemorated the death not of a god, but of a man who was intensely involved in the life of an actual community. Like other great men and religious heroes, Hussain the martyr continues to live on in the community through poetry, myth, and ritual, but above all through the actual events of the community’s history. Whatever its origins or relations to other religious phenomena, the ‘Ashura cultus is yet another instance in human history of man’s attempt to deal creatively and meaningfully with his ephemeral condition. | ||