Observations on the Mussulmauns of India by Mrs. Meer Hassan AliDescriptive of their manners, customs, habits, and religious opinions made during a twelve years’ residence in their immediate society. (page 2)

the case of the Black Stone at Mecca. But he protested against idols in one of the earliest Suurahs of the Koraan (lii 35-43), and in other passages.

LETTER III

Continuation of Mahurrum.–Consecration of Banners.–Durgah at Lucknow.–Its origin explained.–Regarded with peculiar veneration.–The Nuwaub vows to build a new one.–Its description.–Procession to the Durgah.–Najoomies.–Influence possessed and practised by them.–Eunuchs.–Anecdotes of some having attained great honours and wealth.–Presents bestowed upon them generally revert to the donor.–Rich attire of male and female slaves.

After the Tazia is brought home (as the temporary ones are from the bazaar on the eve of Mahurrum, attended by a ceremonious display of persons, music, flags, flambeaux, &c.), there is little to remark of out-door parade beyond the continual activity of the multitude making the sacred visits to their several Emaum-baarahs, until the fifth day, when the banners are conveyed from each of them in solemn procession, to be consecrated at the Durgah[1] (literally translated, ‘The threshold’ or ‘Entrance to a sanctified place’).

This custom is perhaps exclusively observed by the inhabitants of Lucknow, where I have had the privilege of acquiring a knowledge of the motives which guide most of their proceedings; and as there is a story attached to the Durgah, not generally known to European visitors, I propose relating it here, as it particularly tends to explain the reasons for the Mussulmauns conveying their banners for consecration to that celebrated shrine.

‘A native of India–I forget his name–remarkable for his devotion and holy life, undertook the pilgrimage to Mecca; whilst engaged in these duties at the “holy house”, he was visited with a prophetic dream. Abass Ali (the standard-bearer and relation of Hosein) appeared to him in his dream, commanding him, that as soon as his duties at Mecca were fulfilled he should, without delay, proceed to Kraabaallah, to the tomb of Hosein; directing him, with great precision, how he was to find the exact spot of earth where was deposited the very Allum[2] (banner) of Hosein, which he (Abass Ali) had, on the great day of Kraabaallah, carried to the field. The man was further instructed to possess himself of this relic secretly, and convey it about his person until he should reach his native country, when he would be more fully directed by the orderings of Providence how the relic should be disposed of.

‘The Hadjee followed all the injunctions he had received punctually; the exact spot was easily discovered, by the impressions from his dream; and, fearing the jealousy of the Arabs, he used the utmost precaution, working by night, to secure to himself the possession of so inestimable a prize, without exciting their suspicion, or attracting the notice of the numerous pilgrims who thronged the shrine by day. After several nights of severe labour he discovered, to his great joy, the metal crest of the banner; and concluding the banner and staff to have mouldered away, from their having been so long entombed in the earth, he cautiously secreted the crest about his person, and after enduring the many vicissitudes and privations, attendant on the long journey from Arabia to India, he finally succeeded in reaching Lucknow in safety with his prize.

‘The Nuwaub Asof ood Duolah[3] ruled at this period in Oude; the pilgrim made his adventures known to him, narrating his dream, and the circumstances which led to his gaining possession of the crest. The Nuwaub gave full credence to his story, and became the holder of the relic himself, rewarding the Hadjee handsomely for his trouble, and gave immediate orders for a small building to be erected under the denomination of “Huzerut Abass Ali Ke Durgah”,[4] in which the crest was safely deposited with due honours, and the fortunate pilgrim was appointed guardian with a liberal salary.

‘In the course of time, this Durgah grew into great repute amongst the general classes of the Mussulmaun population, who, venerating their Emaum Hosein, had more than common respect for this trifle, which they believed had been used in his personal service. Here the public were permitted to offer their sacrifices and oblations to God, on occasions of importance to themselves; as after the performance of the rite of circumcision in particular, grand processions were formed conveying the youthful Mussulmaun, richly attired, attended by music, &c. and offering presents of money and sweetmeats at the shrine which contains their Emaum’s sacred relic. On these occasions the beggars of every denomination were benefited by the liberality of the grateful father, and the offerings at the shrine became the property of the guardian of the Durgah, who, it was expected, would deal out from his receipts to the necessitous as occasions served.’

This custom is still observed, with equal veneration for the shrine and its deposit; and when a lady recovers from the perils attendant on giving to her husband’s house a desired heir, she is conveyed, with all the pomp and parade due to her rank in life, to this Durgah, attended by her female relatives, friends, domestics, eunuchs, and slaves, in covered conveyances; in her train are gentlemen on horseback, in palkies, or on elephants, to do honour to the joyful event; the Guardian’s wife having charge on these occasions of the ladies’ visits; and the Guardian, with the gentlemen and all the males, guarding the sanctuary outside; for they are not permitted to enter whilst it is occupied by the ladies, the eunuchs alone having that privilege where females congregate.

Recovery from sickness, preservation from any grievous calamity, danger, or other event which excites grateful feelings, are the usual inducements to visiting the Durgah, with both males and females, amongst the Mussulmaun population of Lucknow. These recurrences yield ample stores of cash, clothes, &c. left at the disposal of the Guardian, who, if a good man, disperses these charitable donations amongst the indigent with a liberality equal to that of the donors in their various offerings.

The Durgah had grown into general respect, when a certain reigning Nuwaub was afflicted by a severe and tedious illness, which baffled the skill of his physicians, and resisted the power of the medicine resorted to for his recovery. A confidential Najoom[5] (astrologer), in the service of his Highness, of great repute in his profession, advised his master to make a vow, that ‘If in the wisdom of Divine Providence his health should be restored, he would build a new Durgah on the site of the old one, to be dedicated to Abass Ali, and to be the shrine for the sacred deposit of the crest of Hosein’. The Nuwaub, it appears, recovered rapidly after the vow had been made, and he went in great pomp and state to return thanks to God in this Durgah, surrounded by the nobles and officers of his Court, and the whole strength of his establishment accompanied him on the occasion. So grand was the spectacle, that the old people of the city talk of it at this day as a scene never equalled in the annals of Lucknow, for splendour and magnificence; immense sums of money were distributed on the road to the populace, and at the Durgah; the multitude, of all classes, hailing his emancipation from the couch of sickness with deafening cheers of vociferous exultation.

In fulfilment of his vow, the Nuwaub gave immediate orders for erecting the magnificent edifice, which now graces the suburbs of Lucknow, about five miles from that part of the city usually occupied by the Sovereign Ruler of the province of Oude. By virtue of the Nuwaub’s vow and recovery, the before-respected Durgah has, thus newly built, increased in favour with the public; and, on account of the veneration they have for all that concerns their Emaums, the banners which adorn the Tazias of Hosein must be consecrated by being brought to this sacred edifice; where, by the condescending permission of the Sovereign, both the rich and the poor are with equal favour admitted, at that interesting period of Mahurrum, to view the crest of their Leader, and present their own banners to be touched and thus hallowed by the, to them, sacred relic. The crest is fixed to a staff, but no banner attached to it; this is placed within a high railing, supported by a platform, in the centre of the building; on either side splendid banners are exhibited on these occasions.

The Durgah is a square building, entered by flights of steps from the court-yard; the banner of each person is conveyed through the right entrance, opposite the platform, where it is immediately presented to touch the revered crest; this is only the work of a few seconds; that party walks on, and moves out to the left again into the court-yard; the next follows in rapid succession, and so on till all have performed this duty: by this arrangement, confusion is obviated; and, in the course of the day, perhaps forty or fifty thousand banners[6] may have touched the Emaum’s consecrated crest. On these occasions, the vast population of Lucknow may be imagined by the almost countless multitude, of every rank, who visit this Durgah: there is no tax levied on the people, but the sums collected must be immense, since every one conscientiously offers something, according to his inclination or his means, out of pure respect to the memory of Hosein.

The order of procession, appointed by each noble proprietor of banners, to be consecrated at the Durgah, forms a grand spectacle. There is no material difference in their countless numbers; the most wealthy and the meanest subjects of the province make displays commensurate with their ability, whilst those persons who make the most costly exhibitions enjoy the greatest share of popular favour, as it is considered a proof of their desire to do honour to the memory of Hosein and Hasan, their venerated Emaums.

A description of one, just passing my house, will give you a general idea of these processions,–it belongs to a rich man of the city:–A guard of soldiers surrounds four elephants on which several men are seated, on pads or cushions, supporting the banners; the staffs of several are of silver,–the spread hand, and other crests, are formed of the same metal, set with precious stones. Each banner–they all resemble–is in the shape of a long scarf of rich silk, of bright florid colours, embroidered very deep at the ends, which are finished with gold and silver bullion fringes; it is caught together near the middle, and tied with rich gold and silver cords and tassels to the top of the staff, just under the hand or crest. The silks, I observe, are of many different colours, forming an agreeable variety, some blue, purple, green, yellow, &c. Red is not used; being the Soonies’ distinguishing colour at Mahurrum it is carefully avoided by the zealous Sheahs–the Soonies are violently opposed to the celebration of this festival. After the elephants, a band of music follows, composed of every variety of Native instruments, with drums and fifes; the trumpets strike me as the greatest novelty in their band; some of them are very long and powerful in their effect.

Next in the order of procession I observe a man in deep mourning, supporting a black pole, on which two swords are suspended from a bow reversed–the swords unsheathed glittering in the sun. The person who owns the banners, or his deputy, follows next on foot, attended by readers of the Musseeah, and a large party of friends in mourning. The readers select such passages as are particularly applicable to the part Abass Ali took in the affair at Kraabaallah, which is chanted at intervals, the procession pausing for that purpose.

Then comes Dhull Dhull,[7]–the name of Hosein’s horse at Kraabaallah;–that selected for the present purpose is a handsome white Arab, caparisoned according to the olden style of Arabia: due care is taken to represent the probable sufferings of both animal and rider, by the bloody horsecloth–the red-stained legs–and the arrows apparently sticking in several parts of his body; on the saddle is fixed a turban in the Arabian style, with the bow and arrows;–the bridle, &c. are of very rich embroidery; the stirrups and mountings of solid silver. The horse and all its attire are given after Mahurrum, in charity, to a poor Syaad. Footmen, with the afthaadah[8] and chowrie[9]–peculiar emblems of royalty in India–attend Dhull Dhull. The friends of the family walk near the horse; then servants of all classes, to fill up the parade, and many foot-soldiers, who occasionally fire singly, giving to the whole description a military effect.

I have seen many other processions on these fifth days of Mahurrum–they all partake of one style,–some more splendid than others; and the very poor people parade their banners, with, perhaps, no other accompaniment than a single drum and fife, and the owner supporting his own banner.

My next letter will contain the procession of Mayndhie, which forms a grand feature of Mahurrum display on the seventh night.

P.S.–The Najoomee are men generally with some learning, who, for their supposed skill in astrology, have, in all ages since Mahumud’s death, been more or less courted and venerated by the Mussulmaun people;–I should say, with those who have not the fear of God stronger in their hearts than the love of the world and its vanities;–the really religious people discountenance the whole system and pretended art of the astrologer.

It is wonderful the influence a Najoom acquires in the houses of many great men in India;–wherever one of these idlers is entertained he is the oracle to be consulted on all occasions, whether the required solution be of the utmost importance, or the merest trifling subject. I know those who submit, with a childlike docility, to the Najoom’s opinion, when their better reason, if allowed to sway, would decide against the astrologer’s prediction. If Najoom says it is not proper for Nuwaub Sahib, or his Begum, to eat, to drink, to sleep, to take medicine, to go from home, to give away or accept a gift, or any other action which human reason is the best guide to decide upon, Najoom has said it,–and Najoom must be right. Najoom can make peace or war, in the family he overrules, at his pleasure; and many are the houses divided against themselves by the wicked influence of a bad man, thus exercising his crafty wiles over the weakness of his credulous master.–So much for Najoomee; and now for my second notice of the Eunuchs:–[10]

They are in great request among the highest order of people, and from their long sojourn in a family, this class of beings are generally faithfully attached to the interest and welfare of their employer; they are much in the confidence of their master and mistress, and very seldom betray their trust. Being frequently purchased, whilst children, from the base wretches who have stolen them in infancy from the parental roof, they often grow up to a good old age with the family by whom they are adopted; they enjoy many privileges denied to other classes of slaves;–are admitted at all hours and seasons to the zeenahnahs; and often, by the liberality of their patrons, become rich and honourable;–still ‘he is but a slave’, and when he dies, his property reverts to his owner.

In Oude there have been many instances of Eunuchs arriving to great honour, distinctions, and vast possessions. Al Mauss Ali Khaun[11] was of the number, within the recollection of many who survive him; he was the favoured Eunuch of the House of Oude; a person of great attainments, and gifted with a remarkably superior mind, he was appointed Collector over an immense tract of country, by the then reigning Nuwaub, whose councils he benefited by his great judgment. He lived to a good old age, in the unlimited confidence of his prince, and enjoyed the good will and affection of all who could appreciate what is valuable in honest integrity. He died as he had lived, in the most perfect resignation to whatever was the will of God, in whose mercy he trusted through time, and for eternity. Many of the old inhabitants speak of him with veneration and respect, declaring he was the perfect pattern for good Mussulmauns to imitate.

Another remarkable Eunuch, Affrine Khaun,[12] of the Court of Oude, is well remembered in the present generation also,–the poor having lost a kind benefactor, and the rich a sensible companion, by his death. His vast property he had willed to others than the sovereign ruler of Oude (whose property he actually was), who sent, as is usual in these cases, to take possession of his estate, immediately after his death; the gates were barred, and the heirs the Eunuch had chosen to his immense wealth had taken possession; which I am not aware was disputed afterwards by the reigning Nuwaub, although by right of the Mussulmaun law, the Nuwaub owned both the slave and the slave’s wealth.

This accounts, perhaps, for the common practice in the higher circles of the Mussulmaun population, of heaping ornaments and riches on favourite slaves; the wealth thus expended at one time, is but a loan in the hands of safe keepers, to revert again to the original proprietor whenever required by the master, or no longer of service to the slave, who has neither power to bestow, nor heirs to benefit from the property he may leave when he dies.

I have frequently observed, among the most exalted ladies, that their female slaves are very often superbly dressed; and, on occasions of marriage ceremonies, or other scenes of festivity, they seem proud of taking them in their suite, handsomely dressed, and richly adorned with the precious metals, in armlets, bangles, chains, &c.; the lady thus adding to her own consequence by the display of her attendant slaves. The same may be observed with regard to gentlemen, who have men-slaves attending them, and who are very frequently attired in costly dresses, expensive shawls, and gold ornaments.

[1] _Dargah_, ‘(sacred) door-place’.

[2] ‘_Alam_. For illustrations of those banners see Hughes, _Dictionary of Islam_, 408 ff.; Mrs. Parks, _Wanderings of a Pilgrim_, ii. 18.

[3] Asaf-ud-daula, eldest son of Nawab Shuja’-ud-daula, on whose death in 1775 he succeeded. He changed the seat of government from Faizabad to Lucknow, where he died in 1797, and was buried in the Imambara. He is principally remembered for his liberality. The merchants, on opening their shops, used to sing:

_Jisko na de Maula,
Tisko de Asaf-ud-daula_.
Who from Heaven nought receiveth, To him Asaf-ud-daula giveth.

[4] Mr. H.C. Irwin informs me that the Dargah is situated on the Crommelin Road, rather more than a mile south-west of the Machhi Bhawan fort. It was here that Nawab Sa’adat ‘Al’i, on his accession, vowed that he would reform his ways–an intention which was not realized.

[5] _Nujumi_, ‘an astrologer’; ‘_ilm-i-nujum_, ‘astrology, astronomy’.

[6] The numbers are greatly exaggerated.

[7] Duldul was the name of the Prophet’s mule which he gave to ‘Ali. It is often confounded with Buraq, the Assyrian-looking gryphon on which he alleged that he flew to Mecca.

[8] _Aftabgir_, ‘a sun-screen’; see p. 47.

[9] _Chaunri_, the bushy tail of the yak, used as a fly-flapper.

[10] Writing in 1849, General Sleeman remarks that Dom singers and eunuchs are the virtual rulers of Oudh.–_A Journey through Oudh_, i, introd. lxi, 178.

[11] Almas [‘the diamond’] ‘Ali Khan, known as Miyan [‘Master’] Almas, according to General Sleeman, was ‘the greatest and best man of any note that Oude has produced. He held for about forty years Miyanganj and other districts, yielding to the Oude Government an annual revenue of more than eighty lacs of rupees [about L850,000]. During this time he kept the people secure in life and property, and as happy as people in such a state of society can be; and the whole country under his charge was during his lifetime a garden. He lived here in great magnificence, and was often visited by his sovereign.’ (Ibid., i. 320 f.). Lord Valentia more than once speaks highly of him (_Travels_, i. 136, 241). He also notes that the Nawab was anxiously watching for his death, because, being a slave, under Muhammadan law his estates reverted to the Crown.–See N.B.E. Baillie, _Digest of Moohummudan Law_ (1875), 367 f.

[12] Afrin Khan, ‘lord of praise’, Mr. Irwin informs me, is mentioned in the _Tarikh Farahbakhsh_ (tr. W. Hoey, 129) as engaged in negotiations when Nawab Asaf-ud-daula, at the instigation of Warren Hastings and Haidar Beg, was attempting to extort money from the Nawab Begam.

LETTER IV

Mahurrum concluded.–Night of Mayndhie.–Emaum-baarah of the King of Oude.–Procession to Shaah Nudghiff.–Last day of Mahurrum.–Chattahs. –Musical instruments.–Zeal of the Native gentlemen.–Funeral obsequies over the Tazia at Kraabaallah.–Sentiments of devout Mussulmauns.–The fast followed by acts of charity.–Remarks on the observance of Mahurrum.

The public display on the seventh Mahurrum is by torch-light, and called the night of Mayndhie,[1] intending to represent the marriage ceremony for Cossum, who, it will be remembered, in the sketch of the events of Kraabaallah, was married to his cousin Sakeena Koobraah, the favourite daughter of Hosein, on the morning of the celebrated battle.

This night presents to the public all the outward and showy parade which marks the Mayndhie procession of a real wedding ceremony, of which I propose speaking further in another place. This display at Mahurrum is attended with considerable expense; consequently, the very rich only observe the out-door formalities to be exhibited on this occasion; yet all classes, according to their means, remember the event, and celebrate it at home.

The Mayndhie procession of one great personage, in Native cities, is directed–by previous arrangement–to the Emaum-baarah of a superior. I was present, on one occasion, when the Mayndhie of the Prime Minister of Oude was sent to the King’s Emaum-baarah, called Shaah Nudghiff,[2]–from the mausoleum of Ali, of which it is an exact representation, on a small scale.

It is situated near the banks of the river Goomtie,[3] some distance from the palace at Lucknow; the entrance to the outer court, or quadrangle, is by a handsome gateway of brickwork plastered and polished, resembling marble. On each side of the gateway, and carried up the two sides, in a line with the building, are distinct apartments, designed for the abode of the distressed and houseless poor; the back of these apartments forms a substantial wall or enclosure. The Shaah Nudghiff faces the gateway, and appears to be a square building, on a broad base of flights of steps, with a cupola roof; the interior is paved with black and white marble tesselated, the walls and dome neatly ornamented with plaster and gold in relief, the beading, cornices, &c. of gold, to correspond on a stone-colour ground. The cupola and cornices on the outside are richly ornamented with plaster designs, relieved with gold; on the summit of the dome is placed a crown, of pure silver, gilt, of an immense size.

The decorations of the interior, for the season of Mahurrum, were on a scale of grandeur not easily to be conveyed by description. The walls were well covered with handsome glasses and mirrors; the splendid chandeliers,–one containing a hundred wax lights,–in every variety, and relieved with coloured lamps–amber, blue, and green,–mellowing the light, and giving a fairy-like effect to the brilliant scene. In the centre of the building stood the green glass Tazia, surrounded by wax lights; on the right of which was placed an immense lion, and on the left, a fish,[4] both formed of the same bright emerald-green glass as the Tazia. The richness and elegance of the banners,–which were numerous and well arranged,–could be equalled only by the costliness of their several mountings.

In Asiatic buildings niches and recesses prevail in all convenient situations, and here they are appropriated for the reception of the relics of antiquity and curiosities; such as models of Mecca, the tent of Hosein, the gate of Kraabaallah, &c.; these three are made of pure silver, and rest on tables of the same metal. Many curious sabres, of all ages, shields, chain armour of the ancients, lances, &c., arranged with much taste, adorn the interior.

The pulpit (mhembur) is of silver, and of very handsome workmanship; the whole of the fitting up and arrangements had been made under the eye of his Majesty, and to his good taste may be ascribed all the merit of the well-ordered display for these occasions. He delighted in visiting this place, which he not only designed as a tribute of his respect to the Emaums, but as the future repository for his own remains, when this world should cease to be his place of joy, or anxious care. His intention has been fulfilled–he died in 1827, aged fifty years, much and justly beloved and regretted by all who knew him; his funeral obsequies were impressively grand, according to Mussulmaun custom. This good and amiable King was succeeded by his only son Nusseer ood deen Hyder,[5] who had just completed his twenty-second year when he began to reign.

On the evening of Mayndhie, the crowds of admiring people were admitted to view their Paidshah’s (King’s) exhibition; until the distant sounds of musketry announced the approach of the spectacle, when the multitude were desired to quit the Emaum-baarah. Hundreds still lingering, could not be prevailed on to depart, except by the stripes dealt out unsparingly from the whips of the hurkaarahs[6] and peons, appointed to keep order on the occasion. The place cleared, and quiet restored, I had leisure to view the fairy-like palace of splendour, before the bustle of the procession reached the building. I could hardly persuade myself the picture before me was not a dream, instead of a reality.

I stood at the entrance to watch the approach of the minister’s train, through the gateway into the illuminated quadrangle. Spacious as this court-yard is, it was nearly filled with the many people forming the Mayndhie parade. I should imagine there could not be less than three thousand souls engaged in this service, including the match-lock soldiery. Several trays of Mayndhie are brought, with the other requisites for the usual forms of marriage gifts, such as sweetmeats, dried fruits, garlands of sweet jasmine, imitative beds of flowers, composed of uberuck: in some of the flowers, fireworks were concealed, to be let off in the quadrangle. An imitative tomb on a bier is also paraded, together with the palkie and chundole of silver, which are the covered conveyances for females of the royal family, or such of the nobility as are privileged by grants from the crown; all other females use the covered palkie, mahanah, dhollee, and the rutt.[7] Several bands of music follow, and torches out of number. The elephants, camels, cavalry, &c., are left in the open space, outside the gateway–the gentlemen, dismounting, enter with Dhull Dhull and the trays of Mayndhie.

I trembled for the probable destruction of the brilliant ornaments in the Emaum-baarah, when I heard the noble animal was to make the circuit round the Tazia. Dhull Dhull, being led in, went up the steps with little difficulty; and to my astonishment, the gentle creature paced the tesselated floor, in very slow time, without once slipping, or seeming concerned at the novelty of his situation; indeed, this docile animal seemed to me the only living thing present that felt no interest in the scene–rendered more attractive and conspicuous by the gentle manners of the pretty Dhull Dhull himself. The circuit being made, he was conducted back into the court-yard, without the slightest accident or confusion occurring during his visit to the Emaum-baarah.

The model of the tomb of Cossum, the chundole and palkie, the trays of Mayndhie, sweetmeats, &c. were deposited here until the tenth day, when they accompany the King’s temporary Tazia cavalcade to Kraabaallah for interment.

The ceremonies performed on this night of Mayndhie resemble, in every particular, those of the same rank of persons on the actual solemnization of a wedding, even to the distribution of money amongst the populace who crowd in multitudes on such occasions, though apparently more eager for the prize than the sight.

The most imposing spectacle in the celebration of Mahurrum, is reserved for the last day;[8] and, judging from the activity of all classes, the zealous exertions of the multitude, the deep interest marked on every face, male and female, a mere spectator might well imagine this morning to be of more importance than any other in the Mussulmaun’s catalogue of days.

At the earliest hour of the dawning day, the preparations for the march being complete,–which had occupied the hours usually devoted to sleep,–the streets and roads present a very animated picture. From the bustle and outpouring of the multitude, on this one absorbing engagement, a stranger might be led back in imagination to the flight from Egypt; the object, however, is very different from that of the children of Israel. The order of the day being to commemorate the death of Hosein, a grand military funeral is pourtrayed in each person’s cavalcade, all pressing forward to their chosen Kraabaallah,–the poor man, with his humble Tazia and flags, falling in the rear of the more affluent person’s display, as well for protection as for speed. There is so much of similarity in these processions, that the description of one will be sufficient to convey the idea of the whole, as they pass on in succession to the chosen place of burial.[9]

The consecrated banners take the precedence, in the order of march, carried by men on elephants; then a band of music. Next comes the jillewdhar[10] (sword-bearer), supporting, on a black staff, the bow reversed, with brilliant swords suspended; on each side of him are men bearing black poles, on which are fixed immense long streamers of black unspun silk,–designed to symbolize grief, despair, &c.

Then follows the horse, caparisoned as on the day of consecrating the banners; it is attended by servants, in the same order as when a prince rides out,–viz. a man with the afthaadah[11] (or sun),–the well-dressed grooms, holding the bridle rein on either side,–a man with the chowrie of peacock’s feathers in a silver handle,–chobdhaahs[12] with long silver and gold staffs,–sota badhaahs,[13] with short staffs resembling fish, of the same materials,–hurkaarahs (running-footmen, or messengers), bearing small triangular banners with silver handles,–shoe-bearers, &c.

The royal chattah[14] (umbrella), of embroidered velvet, is supported over the head of Dhull Dhull. This article in its plain garb, so generally used in Europe, is, in Hindoostaun, an original distinguishing mark of royalty, gracing the King’s throne in lieu of a canopy. In Oude, the chattah cannot be used by the subject when in view of the sovereign; if the King’s dunkah[15] be heard abroad, the people hide their chattahs, and even descend from their carriages, elephants, horses, or palkies, standing with their hands folded, in all humility, to make obeisance to the King,–resuming them only when the royal cortege has moved out of sight. I have known many of the first nobility in the Court of Oude, and English gentlemen in the King’s suite, exposed to the rays of the morning sun, during the hottest season of the year; in these airings, the King alone has the benefit of a chattah, except the Resident happens to be of the party, who being always received as an equal, is privileged to the chattah, the chowrie, and the hookha; indulgences of which those only who have lived in India can possibly estimate the true value.

But to my subject:–The saddle is adorned with Hosein’s chain armour, gold turban, a richly set sword, with an embroidered belt: some of the family and friends attend respectfully near the horse. Then follow the bearers of incense, in gold censers, suspended to chains, which they wave about, fumigating the air with the refreshing smell of lahbaun,[16]–a sweet-scented resin from the cedar of Lebanon, I imagine, though some suppose it to be the frankincense noticed in Scripture.

Next in the cavalcade is a chanter or reader of the Musseeah, who selects passages from that well-arranged work suited to the time when Hosein’s person was the mark for Yuzeed’s arrows, and which describe his conduct on the trying occasion; one or two couplets being chanted, the procession advances in slow time, halting every five minutes on the way from the beginning to the end of the march. The reader is attended by the proprietor of the Tazia display, and his many relatives and friends, bare-footed, and without any covering on their heads;–many of these persons throw chaff on their heads,[17] expressive of grief, and whilst the Musseeah is chanted, their boisterous expressions of sorrow are painfully severe to the mere observer of the scene.

The Tazia then follows, surrounded by banners, and covered with a canopy upheld by silver poles in the hands of the supporters, according to the general style of conveying their dead at the funerals of the Mussulmauns. The canopy is of green, bordered and embroidered with gold. The model of Cossum’s tomb follows in succession, which is covered with gold cloth, and has a canopy also supported over it, in the same way, by poles carried by several men. The palkie and chundole of silver and tissue are next seen; the trays of Mayndhie, the flowers of uberuck, and the other paraphernalia of the marriage ceremony, follow in due order. Then the camels and elephants, conveying the tent equipage and luggage of Hosein, form a long train, representing the supposed style of his march from Medina to Kraabaallah.

The last and most judicious feature in the arrangement is the several elephants with confidential servants, distributing bread and money to the poor, who are thus attracted to the rear in countless numbers, leaving the cavalcade in quiet possession of the space of roadway uncrowded by the multitude. The bread given on these occasions is in great esteem amongst the females, who receive a small portion from the followers on their return from Kraabaallah with veneration, for the Emaum’s sake, in whose name it is given. I have often been led to the remembrance of past times by this act of theirs, when the cross-buns of Good-Friday were esteemed by the aged women as possessing virtues beyond the mere substance of the cake.

The whole line of march is guarded in each procession by burkhandhars[18] (matchlock men), who fire singly, at intervals on the way. Several bands of music are dispersed in the cavalcade, performing solemn dirge-like airs, peculiar to the style of composition in Hindoostaun and well-suited to the occasion–muffled drums and shrill trumpets, imitating the reiteration of ‘Hasan, Hosein’, when Mortem is performed. I remember a fine female elephant, belonging to King Ghauzee ood deen Hyder, which had been so well instructed, as to keep time with the soundings from her proboscis with the occasional Mortems. I cannot say that she clearly pronounced the names of the two sons of Ali, yet the regularity of keeping time with the music and the human voices was of itself sufficient to excite admiration–the Natives declare that she pronounces the names distinctly. Her name is Hoseinie, the feminine of Hosein.

Amongst the many varieties of Native musical instruments I have seen in India, the kettle-drum is the most simple and singular, which I will take the liberty of describing:–It is of well-baked earth, moulded in the usual way, and very similar in shape to those of the Royal Horse Guards. A globe of the common size, divided into exact halves, would be about the dimension and shape of a pair of Indian manufacture; the parchment is strained over the open mouth, with a thin hoop to fix it firm; the slightest pressure with the fingers on this hoop draws it into tune. The simplicity of this accompaniment to the human voice, when touched by the fingers, very much in the way Europeans use the tambourine, is only to be appreciated by those who have been long acquainted with the sound. The only time when it is beaten with sticks is, when used as dunkahs, before the King and Queen, on their appearing in public–a sort of alarum to warn obstructing hackeries, or carriages, to move out of the way.

I have occasionally observed a singular mode of imitating the sound of cavalry going over hard ground, adopted in the processions of great men on the tenth of Mahurrum; the contrivance is called chuckee,[19] and composed of ebony, or some equally hard wood, the shape and size of a pocket globe, divided into halves; each person, having the pair, beats them with a particular tact on the flat surface, so as to produce the desired sound of horses galloping; and where from fifty to a hundred men, or more, are engaged in this performance, the resemblance may be easily conceived.

There are many little observances, not of sufficient importance to make them general to all who keep Mahurrum, that need not here be detailed;–but one must not be omitted, as it is a feature in the domestic observances of Mussulmauns. On the Tazias, when about to be conveyed to Kraabaallah, I discovered small portions of corn, rice, bread, fruits, flowers, cups of water, &c.;–this is in keeping with the Mussulmaun funerals, who invariably convey food to the tomb with their dead.[1] For the same reason, at Mahurrum, camphor and rosewater are always carried with the Tazia to Kraabaallah, although there is not the same occasion for the articles, as will be observed when the burial service is explained.

I have seen females of rank, with their own hands, place red and green wax lights in front of the Tazia in their halls, on the night of Mayndhie. I was told, in answer to my inquiry, What was meant by the solemn process I had witnessed?–that these ladies had some petition to make, for which they sought the Emaum’s intercession at the throne of mercy. The red light was for Hosein, who died in battle; the green for Hasan, who died by poison,–which these colours symbolize; and that those females place great dependance on the fulfilment of their desires, who thus present to their Emaums the wax lights on the night of Mayndhie.

I have remarked that the noblemen and gentlemen generally engaged in the service of celebrating Mahurrum, walk on the tenth morning with their heads bare and their feet uncovered from their homes to the burial ground[2] called Kraabaallah, whatever may be the distance,–perhaps four or five miles,–exposed to the fiery rays of the sun: some persons, who on this occasion are very scrupulous in thus humbling their nature, walk back again in the same manner, after the funeral ceremony has been duly gone through at Kraabaallah. The magnitude of this undertaking can be only well understood by those who have experienced the state of an atmosphere in the shady rooms of a large house, when the thermometer ranges from eighty-four to eighty-eight, or even ninety degrees; and when, if you venture to the verandah for a few seconds, the flames of heated wind are not only insupportable to Europeans, but frequently produce severe attacks of fever. The luxurious habits of the Eastern great men may be well recollected when counting over the proofs of zeal exhibited in this undertaking, where every selfish consideration for the time is banished. The nobility (or indeed any one who lays the slightest claim to gentility) never walk from one house to another during their lives, but at this particular season; even in their gardens indulging in whatever luxury they may boast, by being conveyed round in their palkie, or thonjaun[22]–a chair with poles, supported by bearers. On the tenth day, the good Mussulmauns rigidly fast until after the third watch; not even a drop of water, or the hookha, enters their mouths;–as they believe Hosein’s sufferings only concluded just before the third watch, they cautiously abstain from indulgences, until that hour has passed.

The procession having reached Kraabaallah, the whole ceremony of a funeral is gone through. The Tazia is committed to the grave with equal solemnity to that which is observed when their dead are deposited in the tomb: this occupies some time. I never witnessed the movements at Kraabaallah,–the season of the year, the confusion, and the anticipated feuds between Sheahs and Soonies, ever deterred me from gratifying my curiosity. It is always expected that the bad feelings between the two sects, amongst the lower orders of the people, may produce a real battle on the imitative ground of Kraabaallah; and I have heard of many such terminations of the Mahurrum at Lucknow, where the enthusiastic Sheahs and Soonies–having reserved their long hatred for a favourable opportunity of giving it vent,[23]–have found an early grave on the very ground to which their Tazia has been consigned. Private quarrels are often reserved for decision on the field of Kraabaallah.

I may here remark, swords form a part of every man’s daily costume, from the king to the poorest peasant; save only the devout men, who having forsaken the world have no occasion for a sword. I have often heard them say, ‘My trust is not resting on a morsel of steel, but on the great mercy of my God’.–‘What shall I defend? my life? Where is the arm that can assault me without the permission of my God; if He ordains it, should I murmur, or ward off the blow?’–‘Is it my worldly goods I am to defend? From whose bounty have I received them? Is not the great Giver able to defend His gifts? and if He wills that I should lose them, what shall I say, but as Yoube[24] (Job) said, “It is the Lord, to do His own will”; blessed be His great name for ever.’ These are the sentiments of the devout men of all creeds; and these are likewise the exemplary opinions of some good Mussulmauns I have known in India.

Returned to their home, the rich men are occupied in dispensing benefits among the poor. Food, money, and clothes, are distributed in nearly as great proportions as when they have to mourn over a recent separation by death from a beloved relative. The clothes worn during Mahurrum are never retained for the next occasion, but always distributed amongst the poor, who derive so many advantages from the annual commemoration of Mahurrum, that the philanthropic heart will rather be pleased than vexed at the zeal which produces such a harvest of benefits to the necessitous.

The riches of a native city may be calculated by the immense sums expended at Mahurrum every year; and if no greater advantage be derived from the gorgeous display of the wealthy, than the stimulus to honest industry amongst the several trades, whose labour is brought into use on these occasions, there is enough in the result to excuse the expenditure of surplus cash in apparent trifles. This, however, is strictly the result, not the design, of those expensive displayers at Mahurrum, who are actuated solely by fervent zeal, in keeping a continued remembrance of the sufferings of their Emaums, and doing honour to their memory.

It is not my province either to praise or condemn, but merely to mark out what I observe of singularity in the habits, manners, and customs of the Mussulmauns, in whose domestic circles I have been so many years a sojourner. On the subject which my pen has faintly traced to your view,–the celebration of Mahurrum,–I cannot refrain from offering one remark; I think them to be actuated by so fervent a zeal, that if they could believe with me, that whatever we do in this life is for Eternity, they would still persevere in this their supposed duty of honouring their Emaums.

[1] _Mendhi_ in its primary sense is the plant _Lawsonia alba_, the leaves of which are used for dyeing the hands and feet of the bride and bridegroom; hence, the marriage rites on this occasion.

[2] This edifice was built under the superintendence of Ghauzee ood deen Hyder, first King of Oude; and it is here his remains are deposited. May his soul rest in peace! [_Author_.] [This building was named after Shah Najaf or Najaf Ashraf, the scene of the martyrdom of ‘Ali, 120 miles south-west of Baghdad. The capture of the Shah Najaf, in which the guns of Captain Peel played a leading part, was a notable incident in the relief of Lucknow by Sir Colin Campbell.–T.R.E. Holmes, _History of the Indian Mutiny_ (1885), 398 ff.]

[3] The Gumti, Gomati, ‘abounding in cattle’.

[4] The fish is a symbol of sovereignty, or authority emanating from the sovereign, in Hindoostaun, since the period of Timour.–Possessors of Jaghires, Collectors of Districts, &c., have permission to use the fish, in the decorations on their flags, in the way similar to our armorial bearings. In Oude the fish is represented in many useful articles–pleasure boats, carriages, &c. Some of the King’s Chobdhaars carry a staff representing a gold or silver fish. [_Author_.] [The Order of the Fish (_mahi maratib_) is said to have been founded by Khusru Parviz, King of Persia (A.D. 591-628), and thence passed to the Moghul Emperors of Delhi and to the Court of Oudh.–W.H. Sleeman, _Rambles and Recollections_, ed. V.A. Smith, 135 ff.]

[5] Nasir-ud-din Haidar, son of Ghazi-ud-din Haidar, whom he succeeded in 1827, died, poisoned by his own family, in 1837. ‘He differed from his father, Ghazi-ud-din Haidar, in being considerably more debauched and disreputable. His father had been an outwardly decent hedonist and voluptuary, but the son was under no restraints of any sort or kind, and it is probable that his character was not unfavourably depicted in that highly coloured sketch, “The Private Life of an Eastern King” (by W. Knighton, 1855). “Any one”, we are told, “was his friend who would drink with him,” and his whole reign was one continued satire upon the subsidiary and protected system.’–H.C. Irwin, _The Garden of India_, p. 117.

[6] _Harkara_, ‘a messenger, orderly’.

[7] _Palki_, the common palanquin or litter; _chandol_, usually carried by four men at each end (a drawing representing one carried by twelve men will be found in N. Manucci, _Storia do Mogor_, iv. 32, and see ii. 76 f.;) _miyana_, a middle-sized litter out of which the type used by Europeans was developed; the Anglo-Indian ‘dhooly’, properly _duli_; the _rath_ is a kind of bullock-carriage, often with four wheels, used by women and by portly merchants.

[8] Known as ‘Ashura.

[9] See a graphic account of the procession at Bombay in Sir G. Birdwood, _Sva_, 177 ff.

[10] _Jilaudar, Jalaudar_, properly an attendant holding the bridle of a mounted officer or magnate.

[11] The afthaadah is a sun embroidered on crimson velvet, both sides the same, and fixed on a circular framework, about two yards in circumference; this is attached to a silver or gold staff, the circle deeply and fully flounced with gold brocade, or rich silk bound with silver ribands. The person riding is sheltered from the rays of the sun by the afthaadah being carried in an elevated position. [_Author_.] (See p. 38.)

[12] _Chobdar_, ‘a stick-or staff-bearer’.

[13] _Sontabardar_, ‘a bearer of the silver stick or mace’.

[14] _Chhata_, a mark of dignity in the East.

[15] _Danka_, ‘a kettle-drum’.

[16] _Loban_, _luban_, frankincense, olibanum, procured from various species of _Boswellia_.

[17] As early as A.D. 1000 the people of Baghdad used to throw dust and ashes about the streets, and dress in black sackcloth on the anniversary of the death of Husain (Ockley, _History of the Saracens_, 418). The custom was common among the Hebrews (Isaiah iii. 26, xlvii. 1; Job ii. 8, & c.). Robertson Smith suggests that the dust was originally taken from the grave, and the ashes from the funeral pyre (_Religion, of the Semites_, 413).

[18] _Barqandaz_, ‘lightning-darter’.

[19] _Charkhi_; the description is reproduced, without acknowledgement, by Mrs. Parks, _Wanderings of a Pilgrim_, i. 299.

[20] The practice of offering food to the dead is an Indian innovation on Musalman practice; it is based on the Hindu custom of offering flour-balls (_pinda_) to the spirit of the dead man.

[21] This was a Hebrew practice, condemned by the prophets (2 Samuel xv. 30; Ezekiel xxiv. 17).

[22] _Tamjhan, thamjan_, the Anglo-Indian ‘tonjon’ or ‘tomjohn’, the derivation of which is obscure. See Yule, _Hobson-Jobson_[2], 930 f.

[23] Ill-feeling between Sunnis and Shi’ahs is not universal in India. ‘Though the Sunnis consider the Shi’ah observances as impious, they look on with the contempt of indifference. The fact that the British Government punishes all who break the peace may have something to do with this. Still the Sunni and the Shi’ah in India live on much better terms, and have more respect for each other than the Turk has for the Persian, or the Persian for the Turk. Some Musalman poets, indeed, are both Sunnis and Shi’ahs.’–E. Sell, _The Faith of Islam_, 292 f.; cf. p. 14.

[24] Aiyub.

LETTER V

Time.–How divided in Hindoostaun.–Observances after Mahurrum.–Luxuries and enjoyments resumed.–Black dye used by the ladies.–Their nose-ring.–Number of rings worn in their ears.–Mode of dressing their hair.–Aversion to our tooth-brushes.–Toilet of the ladies.–The Pyjaamahs.–The Ungeeah (bodice).–The Courtie.–The Deputtah.–Reception of a superior or elder amongst the ladies.–Their fondness for jewels.–Their shoes.–The state of society amongst the Mussulmaun ladies.–Their conversational endowments.–Remarks upon the fashion and duty of beards.

In my last I alluded to the ‘third watch’; it will now, perhaps, be necessary to explain the divisions of time, as observed by the Mussulmauns of Hindoostaun.

The day is divided into four equal parts, or watches, denominated purrhs[1]; as, first purrh, second purrh, &c. The night is also divided into four purrhs, each of which is subdivided into ghurries[2] (hours), varying in number with the changes of season; the longest days require eight ghurries to one purrh; the shortest, only six. The same division is observed for the night. The day is reckoned from the earliest dawn to the last decline of light:–there is very little twilight in the Upper Provinces of India.

By this method of calculating time, you will understand that they have no occasion for those useful, correct, mechanical time-keepers, in general use in Europe; but they have a simple method of measuring the hour, by means of a brass vessel, with a small aperture at the bottom, which, being floated on a tank or large pan of water, one drop to a second of time forces its way through the aperture into the floating vessel, on which marks are made outside and in, to direct the number of ghurries by the depth of water drawn into it; and in some places, a certain division of time is marked by the sinking of the vessel. Each hour, as it passes, is struck by the man on duty with a hammer on a broad plate of bell-metal, suspended to the branch of a tree, or to a rail;–the gong of an English showman at the country fairs is the exact resemblance of the metal plates used in India for striking the hours on, and must, I think, have been introduced into England from the East.

The durwaun (gate-keeper), or the chokeedhars (watchmen), keep the time.[3] In most establishments the watchmen are on guard two at a time, and are relieved at every watch, day and night. On these men devolves the care of observing the advance of time by the floating vessel, and striking the hour, in which duty they are required to be punctual, as many of the Mussulmauns’ services of prayer are scrupulously performed at the appointed hours, which will be more particularly explained when their creed is brought forward in a future Letter; and now, after this digression, I will pursue my subject.

When a member of the Mussulmaun family dies, the master of the house mourns forty days, during which period the razor is laid aside.[4] In the same manner the devout Mussulmaun mourns every year for his martyred Emaums; this, however, is confined to the most religious men; the general practice of the many is to throw off their mourning garb and restore the razor to its duties on the third day after the observances of Mahurrum have terminated.

It is stated, on the authority of ancient Arabian writers, on whose veracity all Mussulmauns rely, that the head of Hosein being taken to Yuzeed, one of his many wives solicited and received the head, which she gave to the family of the martyred leader, who were prisoners to the King, and that they contrived to have it conveyed to Kraabaallah, where it was deposited in the same grave with his body on the fortieth day after the battle.[5]

When a death occurs in a Mussulmaun family, the survivor provides dinners on the third, seventh, and fortieth days succeeding, in memory of the deceased person; these dinners are sent in trays to the immediate relatives and friends of the party,–on which sacred occasion all the poor and the beggars are sought to share the rich food provided. The like customs are observed for Hosein every year. The third day offering is chiefly composed of sugar, ghee, and flour, and called meetah[6]; it is of the consistence of our rice-puddings, and whether the dainty is sent to a king or a beggar there is but one style in the presentation–all is served in the common brown earthen dish,–in imitation of the humility of Hosein and his family, who seldom used any other in their domestic circle. The dishes of meetah are accompanied with the many varieties of bread common to Hindoostaun, without leaven, as sheah-maul,[7] bacherkaunie,[8] chapaatie,[9] &c.; the first two have milk and ghee mixed with the flour, and nearly resemble our pie-crust. I must here stay to remark one custom I have observed amongst Natives: they never cook food whilst a dead body remains in the house;[10] as soon as it is known amongst a circle of friends that a person is dead, ready-dressed dinners are forwarded to the house for them, no one fancying he is conferring a kindness, but fulfilling a duty.

The third day after the accomplishment of the Mahurrum ceremonies is a busy time with the inmates of zeenahnahs, when generally the mourning garb is thrown off, and preparations commence at an early hour in the morning for bathing and replacing the banished ornaments. Abstinence and privation being no longer deemed meritorious by the Mussulmauns, the pawn–the dear delightful pawn, which constitutes the greatest possible luxury to the Natives,–pours in from the bazaar, to gladden the eye and rejoice the heart of all classes, who after this temporary self-denial enjoy the luxury with increased zest.

Again the missee[11] (a preparation of antimony) is applied to the lips, the gums, and occasionally to the teeth of every married lady, who emulate each other in the rich black produced;–such is the difference of taste as regards beauty;–where we admire the coral hue, with the females of Hindoostaun, Nature is defaced by the application of black dye. The eyelid also is pencilled afresh with prepared black, called kaarjil[12]: the chief ingredient in this preparation is lampblack. The eyebrow is well examined for fear an ill-shaped hair should impair the symmetry of that arch esteemed a beauty in every clime, though all do not, perhaps, exercise an equal care with Eastern dames to preserve order in its growth. The mayndhie is again applied to the hands and feet, which restores the bright red hue deemed so becoming and healthy.

The nose once more is destined to receive the nutt[13] (ring) which designates the married lady; this ring, I have before mentioned, is of gold wire, the pearls and ruby between them are of great value, and I have seen many ladies wear the nutt as large in circumference as the bangle on her wrist, though of course much lighter; it is often worn so large, that at meals they are obliged to hold it apart from the face with the left hand, whilst conveying food to the mouth with the other. This nutt, however, from ancient custom, is indispensable with married women, and though they may find it disagreeable and inconvenient, it cannot possibly be removed, except for Mahurrum, from the day of their marriage until their death or widowhood, without infringing on the originality of their customs, in adhering to which they take so much pride.

The ears of the females are pierced in many places; the gold or silver rings return to their several stations after Mahurrum, forming a broad fringe of the precious metals on each side the head; but when they dress for great events,–as paying visits or receiving company,–these give place to strings of pearls and emeralds, which fall in rows from the upper part of the ear to the shoulder in a graceful, elegant style. My ayah, a very plain old woman, has no less than ten silver rings in one ear and nine in the other,[15] each of them having pendant ornaments; indeed, her ears are literally fringed with silver.

After the hair has undergone all the ceremonies of washing, drying, and anointing with the sweet jessamine oil of India, it is drawn with great precision from the forehead to the back, where it is twisted into a queue which generally reaches below the waist; the ends are finished with strips of red silk and silver ribands entwined with the hair, and terminating with a good-sized rosette. The hair is jet black, without a single variation of tinge, and luxuriantly long and thick, and thus dressed remains for the week,–about the usual interval between their laborious process of bathing;–nor can they conceive the comfort other people find in frequent brushing and combing the hair. Brushes for the head and the teeth have not yet been introduced into Native families, nor is it ever likely they will, unless some other material than pigs’ bristles can be rendered available by the manufacturers for the present purposes of brushes. The swine is altogether considered abominable to Mussulmauns; and such is their detestation of the unclean animal that the most angry epithet from a master to a slave would be to call him ‘seur'[15] (swine).

It must not, however, be supposed that the Natives neglect their teeth; they are the most particular people living in this respect, as they never eat or drink without washing their mouths before and after meals; and as a substitute for our tooth-brush, they make a new one every day from the tender branch of a tree or shrub,–as the pomegranate, the neem,[16] babool,[17] &c. The fresh-broken twig is bruised and made pliant at the extremity, after the bark or rind is stripped from it, and with this the men preserve the enamelled-looking white teeth which excite the admiration of strangers; and which, though often envied, I fancy, are never surpassed by European ingenuity.

As I have rather prematurely introduced the Native ladies’ style of dress into this Letter, I may as well conclude the whole business of their toilet under the present head, instead of reserving the detail of the subject for a future Letter when the zeenahnah is to be described, and accordingly proceed to tell you that the ladies’ pyjaamahs are formed of rich satin, or gold cloth, goolbudden,[18] or mussheroo[19] (striped washing silks manufactured at Benares), fine chintz,–English manufacture having the preference,–silk or cotton ginghams,–in short, all such materials are used for this article of female dress as are of sufficiently firm texture, down to the white calico of the country, suited to the means of the wearer. By the most fashionable females they are worn very full below the knee, and reach to the feet, which are partially covered by the fulness, the extremity finished and the seams are bound with silver riband; a very broad silver riband binds the top of the pyjaamah; this being double has a zarbund[20] (a silk net cord) run through, by which this part of the dress is confined at the waist. The ends of the zarbund are finished with rich tassels of gold and silver, curiously and expressly made for this purpose, which extend below the knees: for full dress, these tassels are rendered magnificent with pearls and jewels.

One universal shape is adopted in the form of the ungeeah[21] (bodice), which is, however, much varied in the material and ornamental part; some are of gauze or net, muslin, &c., the more transparent in texture the more agreeable to taste, and all are more or less ornamented with spangles and silver trimmings. It is made to fit the bust with great exactness, and to fasten behind with strong cotton cords; the sleeves are very short and tight, and finished with some fanciful embroidery or silver riband. Even the women servants pride themselves on pretty ungeeahs, and all will strive to have a little finery about them, however coarse the material it is formed of may happen to be. They are never removed at night but continue to be worn a week together, unless its beauty fades earlier, or the ornamental parts tarnish through extreme heat.

With the ungeeah is worn a transparent courtie (literally translated shirt) of thread net; this covers the waistband of the pyjaamah but does not screen it; the seams and hems are trimmed with silver or gold ribands.

The deputtah is a useful envelope, and the most graceful part of the whole female costume. In shape and size, a large sheet will convey an idea of the deputtah’s dimensions; the quality depends on choice or circumstances; the preference is given to our light English manufacture of leno or muslin for every-day wear by gentlewomen; but on gala days, gold and silver gauze tissues are in great request, as is also fine India muslin manufactured at Decca–transparent and soft as the web of the gossamer spider;–this is called shubnum[22] (night dew), from its delicate texture, and is procured at a great expense, even in India; some deputtahs are formed of gold-worked muslin, English crape, coloured gauze, &c. On ordinary occasions ladies wear them simply bound with silver riband, but for dress they are richly trimmed with embroidery and bullion fringes, which add much to the splendour of the scene, when two or three hundred females are collected together in their assemblies. The deputtah is worn with much original taste on the back of the head, and falls in graceful folds over the person; when standing, it is crossed in front, one end partially screening the figure, the other thrown over the opposite shoulder.

I should say they rarely stand; but when distinguished guests, or their elders amongst relatives, are announced, this mark of respect is never omitted. It is an interesting sight, as they have much ease and grace in their manner, which no tutoring could impart; they rise and arrange their drapery, advance a few steps from their place in the hall, and embrace their visitor thrice in due form, ending by salaaming, with the head bowed very low towards the ground and the open hand raised to the forehead, three times in succession, with solemnity and dignity.

I have told you, in a former Letter, how many precious ornaments were laid aside on the eve of Mahurrum, and need hardly describe them again. Their fondness for good jewellery perhaps exceeds the same propensity in any other females on the globe: the rude workmanship of Native jewellers is never an object of weighty consideration, provided the precious metals are unalloyed in quality. The same may be remarked in their selection of jewels: pearls of the largest size, even when discoloured or misshapen, are selected in preference to the most regular in form and colour, of a smaller size; large diamonds, having flaws, are often preferred to smaller ones most perfect. The gentlemen are good judges of precious stones, and evince some taste in their style of ornaments; they are worn on their turbans, and in necklaces or harrhs[23]–rings, armlets, &c.; but these are all laid aside at seasons of devotion, when they are restricted wearing, not only ornaments, but mixed articles of silk and wool in their apparel. The most religious men and women invariably abstain from ornamental dress in every way, deeming it frivolous vanity, and inconsistent with that they profess–‘to be seeking God, and forsaking worldly things’.

The ladies never wear stockings,[24] and only cover the feet with shoes when pacing across their court-yard, which bounds their view and their walks. Nevertheless, there is a fashion and taste about the ladies’ shoes, which is productive of much emulation in zeenahnah life;–they are splendidly worked in many patterns, with gold and silver spangles, variously-coloured small seed beads and embroidery–the whole one mass of glittering metal;–they are made with sharp points curling upwards, some nearly reaching half-way to the knees, and always worn down at the heel, as dressing slippers; the least costly for their every-day wear are of gold embroidery on velvet; the less opulent condescend to wear tinsel work, and the meanest servants yellow or red cloth with silver binding. The same style of shoes are worn by the males as by the females; I have seen some young men with green shagreen slippers for the rainy season; these are made with a high heel and look unseemly. The fashion of shoes varies with the times in this country, as well as in others–sometimes it is genteel to have small points to the shoes; at another, the points are long and much curled; but they still retain the preference for pointed shoes whatever be the fashion adopted.

The greatest novelty in the way of shoes, which came under my observation in India, was a pair of silver embroidery, small pointed, and very neatly made: on the points and round the instep small silver bells were fastened, which produced harmony with every step, varied by the quick or more gentle paces of the wearer; these were a present to me from a lady of distinction in Oude. Upon visiting this lady on one occasion, my black silk slippers, which I had left at the entrance (as is the custom here), had most likely attracted the curiosity of the Begum’s slaves, for when that lady attended me to the threshold, they could nowhere be found; and I was in danger of being obliged to soil my stockings by walking shoeless to my palkie, across the court-yard. In this dilemma the lady proffered me the pair here described; I was much amused with the novelty of the exchange, upon stepping into the musical shoes, which, however they may be prized by Native ladies, did not exactly suit my style of dress, nor convenience in walking, although I must always remember the Begum’s attention with gratitude.

The ladies’ society is by no means insipid or without interest; they are naturally gifted with good sense and politeness, fond of conversation, shrewd in their remarks, and their language is both correct and refined. This, at first, was an enigma to me, considering that their lives are spent in seclusion, and that their education was not conducted on European principles; the mystery, however, has passed away upon an intimate acquaintance with the domestic habits of the people. The men with whom genteel women converse, are generally well educated, and from the naturally inquisitive disposition of the females, not a word escapes the lips of a father, husband, or brother, without an inquiry as to its meaning, which having once ascertained, is never forgotten, because their attention is not diverted by a variety of pursuits, or vain amusements. The women look up to the opinions of their male relatives with the same respect as children of other climes are accustomed to regard their tutor or governess,–considering every word pronounced as worthy of imitation, and every sentiment expressed, as a guide to their own. Thus the habit of speaking correctly is so familiar to the females of Mussulmaun society, that even women servants, long accustomed to serve in zeenahnahs, may be readily distinguished by their language from the same class of people in attendance on European ladies.

P.S. All good Mussulmauns are expected to wear their beards, by command of the Prophet; so says my informant, who is of ‘the faith’, and wears his beard, in accordance with the injunction of his Lawgiver. In modern times, however, the Mussulmauns have seen fit to modify the strict letter of the law, and we perceive generally, mustachios only reserved on the upper lip. This ornament is trained with the nicest care amongst the fashionable young men of the present day, and made to creep over the lip at each corner of the mouth with curling points; well-trained mustachios being with them much esteemed.

The religious Mussulmauns become more scrupulous as they advance in knowledge of their faith, when they allow their beards to grow and their heads to be shaven; if the hair turns white–while to look well is an object of interest–a dye is resorted to, composed of mayndhie and indigo, which restores its youthful appearance, and the beard retains its black glossy hue for about six weeks, when the process of dyeing is again made the business of a convenient hour.[25] The vanities of the world ceasing to charm (the heart being fixed on more important subjects), the beard is permitted to retain its natural colour; and, truly, the venerable countenance of an aged Mussulmaun, with a silvery-white beard flowing nearly to his girdle, is a picture that would interest every beholder well acquainted with Bible history.

When the Mussulmaun determines on fulfilling the command of his Lawgiver, in making the pilgrimage to Mecca, the beard is allowed to grow whatever be his age; and this may be considered a badge of their faith, none being admitted at ‘the Holy House’ who have not this passport on their chin.

[1] _Pahar_.

[2] _Ghari_, about twenty-four minutes.

[3] _Darwan, chaukidar_.

[4] See p. 64.

[5] According to the Shi’ahs, Zainu-l-‘Abidin obtained from Yazid, after forty days, the head of Husain, and brought it to Karbala. They deny that the head is at Cairo and the body at Karbala. Others say that the head was sent to Medina, and buried near the grave of Fatimah.–Burton, _Pilgrimage_, ii. 40; Ockley, _History of the Saracens_, 412, 415 note.

[6] _Mitha_, ‘sweet’.

[7] _Shirmal_, bread made with milk.

[8] _Baqirkhani_, a kind of crisp bread or cake, like piecrust, made of milk, sugar, and flour.

[9] _Chapati_, the griddle cake, the standard food of the people.

[10] No food should be cooked in the house of a Musalman during the forty days of mourning. Sir J.G. Frazer thinks that this is due to the risk of eating the ghost clinging to the food (_Journal Anthropological Institute_, xv. (1886) 92 ff.).

[11] _Missi_, from _mis_, ‘copper’, because copper-filings form its chief ingredient, to which are added myrobalan, gall-nuts, vitriol, &c. The custom is based on the Arab admiration for the rose-red colour of the inner lip.–Burton, _A Thousand Nights and A Night_, iii. 365.

[12] _Kajal_.

[13] _Nath_, a love-token presented to the bride by the bridegroom. The very mention of it is considered indelicate.

[14] They generally adopt an odd number.

[15] _Suar_.

[16] _Nim_ (_Melia Azidirachta_).

[17] _Babul_ (_Acacia arabica_).

[18] _Gulbadan_, ‘with body like a rose’, a fine silk fabric.

[19] _Mashru_ ‘conformable to law’, a silk-cotton cloth, which–but not pure silk–a Musulman can wear during prayer.

[20] _Zerband_, ‘fastening below’, ‘a girth’.

[21] _Angiya_.

[22] _Shabnam_. The finest varieties of these cloths were made at Dacca. Aurungzeb is said to have remonstrated with his daughter for wearing what he thought to be a _Coa vestis_. She answered that she wore seven folds of this cloth.

[23] _Har_, a necklace, an embroidered garland thrown round the neck of a visitor on his departure, as a mark of respect. These garlands were substituted for the pearl necklaces which, in former days, were presented to guests.

[24] ‘Stockings are never worn [in the Zenana]: but I have seen little coloured stockings, made of the wool from Cashmir, worn at times during the cold season.’–Mrs. Parks, _Wanderings of a Pilgrim_, i. 456.

[25] According to the traditions, the Prophet said, ‘Change the whiteness of your hair, but not with anything black’. The first Caliph is said to have dyed his beard red with henna. Nowadays indigo is largely used.

LETTER VI

The Mussulmaun religion.–Sectarians.–Their difference of faith.–History of the Soonies.–The Caliphas Omir, Osman, Aboubuker, &c.–Mahumud’s parting charge to Ali.–Omir’s jealousy of Ali.–The Khoraun.–How compiled.–The Calipha Omir held in detestation.–Creed of the Sheahs.–Funeral service.–Opinions of the Mussulmauns respecting the Millennium.–The foundation of their faith exhibited.–Sentiments of the most devout followers of Mahumud.–Bridge of Sirraat, the Scales, &c. explained.–Emaum Mhidhie.–Prophecy of his reappearance.–Its early fulfilment anticipated.–Discourse with the Meer Hadjee Shaah on this subject.

I do not presume to offer opinions on the nature, substance, or character, of the Mussulmaun Faith; but confine myself to the mere relation of such facts as I have received from the best possible authority, viz. the religious men who are of that faith, and live in strict accordance with the tenets they profess.

There are two sects of the Mussulmaun persuasion, as I have before remarked, viz. the Sheahs and the Soonies. The leaders of the former are called Emaums; and those of the latter Caliphas. The Sheahs acknowledge Ali and his immediate descendants (eleven in number) ‘the right and only lawful Emaums’, in succession, after Mahumud. The Soonies declare the Caliphas–as Omir, Aboubuker, &c.–to be their lawful leaders after Mahumud.

I do not find that there is any great difference in the points of faith between the two sects; they are equally guided by the same laws and ordinances inculcated by Mahumud in the Khoraun;–the Sheahs pursuing the pattern of observances traced out in the life and manners of Ali and his descendants;–and the Soonies taking their examples from the manners of the Caliphas. There is a distinguishing method in ablutions before prayers, and also in the manner of bowing and prostrating in their devotional exercises;[1] this difference, however, has nothing to do with their faith,–the subject and form of their daily prayer is one; but both sects have extra services for particular occasions, agreeable to the instruction of their favourite leaders. The Namaaz (daily prayer) was taught by Mahumud to his followers, every line of which is religiously reverenced by Mussulmauns, and cannot be altered by sectarian principles.

The Mussulmaun faith is founded on three roots; from these spring, with the Sheahs, six branches; with the Soonies, five. The roots are as follows:–

First.–‘There is but one God, self existing; ever was, and ever will be; in Whom is all Power, Majesty, and Dominion; by Whom all things are, and were created. With Whom is neither partner or substance:[2] and He alone is to be worshipped.’

Second.–‘The Prophets were all true; and all their writings to be relied on, with a true faith.’

Third.–‘The resurrection of the dead is certain.’

The Sheahs’ branches, or emanations, from the three roots of their faith, are as follow:–

1st.–‘Namaaz,'[3] (prayer five times daily); a necessary duty, never to be omitted.

2nd.–‘Rumzaun,'[4] (fasting) the whole thirty days of that month; a service acceptable to God from His humble creatures.

3rd.–‘The Hadje,'[5] (pilgrimage to Mecca); commanded by Mahumud, and therefore to be obeyed.

4th.–‘Zuckhaut;'[6] the fortieth portion of all worldly goods to be set apart every year (an offering to God) for the service of the poor.

5th.–To fight in the road of God, or in His service, against the idolaters.

6th.–To believe that the twelve Emaums were the true and lawful leaders, after Mahumud; to follow in their path, or example, and to succour and defend the Syaads, their descendants.

The Soonies omit the last branch in their profession of faith; with this solitary exception, the creed of the two sects, from all I can understand, is the same. The Sheahs are those who celebrate Mahurrum: in my description of that event will be seen the zealous partizans of the sect; and here may be introduced with propriety, some account of the opposite party denominated Soonies.

The word Calipha[7] implies the master or head of any trade, profession, or calling,–as the master of the tailors, the head master of a college or school, &c. Omir was the first to usurp the title after Mahumud’s death, and to him succeeded Aboubuker, and then Ausmaun (Osman).[8]

Aboubuker may have claimed some relationship to Mahumud;–he was converted by his preaching from idolatry to the faith;–he gave his daughter in marriage to Mahumud, by whom two sons were born to him, Ishmael and Ibrahim.[9] ‘An angel appeared to Mahumud, saying, Which of thy family shall be taken from thee, Oh, Mahumud! such is the command of God; two of thy youth must die, and I am sent to demand of thee whether it is thy wish Ishmael and Ibrahim, thine own sons, shall be taken from this world, or Hasan and Hosein, the sons of Fatima thy daughter?’ The historian continues, after dwelling much on the virtues of the Prophet’s only daughter, ‘Such was the affection of Mahumud for his daughter Fatima and her children, and so well he knew the purity of their hearts, that he hesitated not a moment in replying, “If the Lord graciously permits His servant to choose, I freely offer my two sons Ishmael and Ibrahim; that Hasan and Hosein may live by His mercy “‘.

Omir was also a convert to the faith Mahumud taught: he likewise gave a daughter in marriage to Mahumud;[10] by whom, however, the same historian remarks, his house was not peopled. His only daughter, Fatima, lived to add numbers to his family: she was born to him by the pious female (a widow) who was his first wife[11] and to whom he was united before he commenced his work of conversion. Ali, to whom Fatima was married, was the nephew of Mahumud, and from this union the Syaad race descend to the present day. The Prophet observing real piety in Ali, designed him not only to be the most suitable husband for his amiable daughter, but the best qualified person to be chosen as his successor, when he should be called by ‘the hand of death’; and in the most public manner gave charge of his flock to Ali, not long before that event occurred. Mahumud’s speech to Ali on that occasion is much reverenced by the Sheah sect;–it has been translated for me by my husband, and is as follows:–

‘You, my son, will suffer many persecutions in the cause of religion; many will be the obstructions to your preaching, for I see they are not all as obedient and faithful as yourself. Usurpers of the authority, delegated to you, will arise, whose views are not pure and holy as your own; but let my admonitions dwell on your mind, remember my advice without swerving. The religion I have laboured to teach, is, as yet, but as the buds shooting forth from the tree; tender as they are, the rude blasts of dissension may scatter them to the winds, and leave the parent tree without a leaf:–but suffered to push forth its produce quietly, the hand of Time will ripen and bring to perfection that which has been the business of my awakened life to cultivate. Never, my son, suffer your sword to be unsheathed in the justice of your cause; I exhort you to bear this injunction on your mind faithfully; whatever may be the provocations you receive, or insults offered to your person,–I know this trial is in store for my son,–remember the cause you are engaged in; suffer patiently; never draw your sword against the people who profess the true faith, even though they are but by name Mussulmauns.

‘Against the enemies of God, I have already given you directions; you may fight for Him–the only true God,–but never against Him, or His faithful servants.’

When Mahumud was numbered with the dead, Omir soon set himself forward as the lawful successor; he was of good address, and insinuating manners, and succeeded in drawing ‘numbers to his threshold’. He preached the same doctrine Mahumud had taught, but sensual indulgence and early developed ambition were more strong in his heart than the faith he preached. Omir grew jealous of Ali’s virtues and forbearance, under the various trials of oppression and injustice he chose to visit him with; and resolved that, if possible, he would destroy not only Ali, but his whole family. Omir caused his house to be fired treacherously, but as the historians say, ‘the mercy of God watched over the sanctified family’; they escaped from the flames, with no other loss than that of their small property.

The Khoraun was not the work of any particular period in the life of Mahumud. It was not compiled into a book until after Mahumud’s death, who was totally unacquainted with letters; each chapter having been conveyed by the angel Gabriel[12] to Mahumud, his inspired memory enabled him to repeat, verbatim, the holy messenger’s words to his disciples and converts when assembled as was their daily custom. To as many as committed verse, chapter, or portion to memory, by this oral communication, Mahumud rewarded with the highest seats in his assembly (meaning nearest his person); and to those who wished for employment, he gave the command of detachments sent out against the infidels.

The whole Khoraun was thus conveyed to Mahumud by the angel Gabriel, at many different periods of his mission; and by daily repetition, did he instil into the memory of his followers that mental scripture. But when Omir usurped the right to lead, he ambitiously planned for himself a large share of popularity by causing the Khoraun to be committed to paper, and he accordingly gave orders, that the best scribes should be employed to convey its precepts to writing.

Ali had been engaged in the same employment for some time, perceiving the future benefit to the faith which would accrue from such a labour, and on the very day, when Omir was seated in form to receive the work of his scribes, Ali also presented himself with his version of the Khoraun. It is asserted that Omir treated him with some indignity, and gave the preference to the volume his own scribes had prepared, desiring Ali, nevertheless, to leave that he had transcribed with him, though he candidly told him he never intended it should be ‘the Book for the People’. Ali found, on this trying occasion, the benefit of Mahumud’s advice, to keep his temper subdued for the trial, and withdrew with his book clasped to his heart, assuring Omir, that the volume should only be the property of his descendants; and that when the twelfth Emaum, prophesied by Mahumud, should disappear from the eye of man, the Khoraun he had written should also disappear, until that Emaum returned, with whom the book he had written should again be found.

The name of Omir is detestable to all lovers of literature, or admirers of ancient history and valuable records. By his orders, the bath was heated with the valuable collection of manuscripts, which it had been the work of ages to complete.[13] Omir was told that the people valued the writings of the ancients, and that they were displeased at this irreparable destruction of valuable records; he asked if the people were not satisfied with the Khoraun? and if satisfied, why should they seek for other knowledge than that book contained? declaring it to be an useless employment of time, to be engaged in any other readings. They say the collection of books thus destroyed was so vast, that it served the purpose, to which it was applied, for many successive days. I have thus far given the accounts I have received of the origin of the two sects amongst the Mussulmauns from good authority. My husband says, that in Hindoostaun the two sects may be nearly equal in number;[14] in Persia the Sheahs certainly prevail; in Turkey all are Soonies; and in Arabia the Sheahs are supposed to preponderate. On the whole, perhaps, the two sects are about equally divided.

The Mussulmauns’ Creed, of the Sheah sect, is as follows:–

‘I believe in one God, supreme over all, and Him alone do I worship.

‘I believe that Mahumud was the creature of God, the Creator; I believe that Mahumud was the messenger of God, (the Lord of messengers); and that he was the last of the prophets. I believe that Ali was the chief of the faithful, the head of all the inheritors of the law, and the true leader appointed of God; consequently to be obeyed by the faithful. Also I believe that Hasan and Hosein, the sons of Ali, and Ali son of Hosein, and Mahumud son of Ali, and Jaufur son of Mahumud, and Moosa son of Jaufur, and Ali son of Moosa, and Mahumud son of Ali, and Ali son of Mahumud, and Hasan son of Ali, and Mhidhie (the standing proof) son of Hasan; the mercy of God be upon them! these were the true leaders of the faithful, and the proof of God was conveyed by them to the people.'[15]

This creed is taught to the children of both sexes, in Mussulmaun families, as soon as they are able to talk; and, from the daily repetition, is perfectly familiar to them at an early age.

I propose describing the funeral service here, as the substance of their particular faith is so intimately connected with the appointed service for the dead.

The dead body of a Mussulmaun, in about six hours after life is extinct, is placed in a kuffin[16] (coffin) and conveyed to the place of burial, with parade suited to the rank he held in life.

A tent, or the kaanaut[17] (screen), is pitched in a convenient place, where water is available near to the tomb, for the purpose of washing and preparing the dead body for interment. They then take the corpse out of the coffin and thoroughly bathe it; when dry, they rub pounded camphor on the hands, feet, knees, and forehead, these parts having, in the method of prostrating at prayer, daily touched the ground; the body is then wrapped neatly in a winding-sheet of white calico, on which has been written particular chapters from the Khoraun:[18] this done, it is taken up with great gentleness and laid in the grave on the side, with the face towards Mecca. The officiating Maulvee steps solemnly into the grave (which is much deeper and wider than ours), and with a loud voice repeats the creed, as before described; after which he says, ‘These were thy good and holy leaders, O son of Adam! (here he repeats the person’s names). Now when the two angels come unto thee, who are the Maccurrub[19] (messengers) from thy great and mighty God, they will ask of thee, “Who is thy Lord? Who is thy Prophet? What is thy faith? Which is thy book? Where is thy Kiblaah?[20] Who is thy Leader?”

‘Then shalt thou answer the Maccurrub thus:–

‘”God, greatest in glory, is my only Lord; Mahumud, my Prophet; Islaaim, my faith, (Islaaim means true faith); the Khoraun, my book; the Kaubah (Holy House at Mecca), my Kiblaah;

‘”Emaum Ali, son of Aboutalib,
” Hasan and Hosein,
” Ali, surnamed Zynool Auberdene, ” Mahumud, ” Baakur,
” Jaufur, ” Saadick,
” Moosa, ” Khazim,
” Ali, ” Reezah,
” Mahumud, ” Ul Jawaad,
” Ali, ” Ul Hoodah,
” Hasan, ” Ul Ushkeree,
” Mhidhie, the standing proof that we are waiting for.[21]

‘”These are all my leaders, and they are my intercessors, with them is my love, with their enemies is my hatred, in the world of earth and in the world to come eternal.”‘

Then the Maulvee says:–

‘Know ye for a truth, O man (repeating his name), that the God we worship is One only, Great and Glorious, Most High and Mighty God, who is above all lords, the only true God.

‘Know ye also, That Mahumud is the best of the Lord’s messengers.

‘That Ali and his successors (before enumerated, but always here repeated) were the best of all leaders.

‘That whatever came with Mahumud is true, (meaning the whole work of his mission);–Death is true; the Interrogation by Moonkih and Nykee[22] (the two angels) is true; the Resurrection is true; Destruction is true; the Bridge of Sirraat[23] is true; the Scales are true; Looking into the Book is true; Heaven and Earth are true; Hell is true; the Day of Judgment is true.

‘Of these things there is no doubt–all are true; and, further, that God, the great and glorious God, will raise all the dead bodies from their graves.’

Then the Maulvee reads the following prayer or benediction, which is called Dooar[24] prayer:–

‘May the Lord God, abundant in mercy, keep you with the true speech; may He lead you to the perfect path; may He grant you knowledge of Him, and of His prophets.

‘May the mercy of God be fixed upon you for ever. Ameen.’

This concluded, the Maulvee quits the grave, and slowly moves forty measured paces in a line with it; then turning round, he comes again to the grave, with the same solemnity in his steps, and standing on the edge, he prays,

‘O great and glorious God, we beseech Thee with humility make the earth comfortable to this Thy servant’s side, and raise his soul to Thee, and with Thee may he find mercy and forgiveness.’

‘Ameen, Ameen,’ is responded by all present.

This ends the funeral service: the earth is closed over by the servants, &c. and, except with the very poor, the grave is never entirely forsaken day or night, during the forty days of mourning; readers of the Khoraun are paid for this service, and in the families of the nobility the grave is attended for years by those hired, who are engaged to read from that book perpetually, relieving each other at intervals day and night.

They believe that when the Maulvee quits the grave, the angels enter to interrogate the dead body, and receive the confession of his particular faith; this is the object of the Maulvee’s retiring forty paces, to give the angels time to enter on their mission to the dead.

The Mussulmauns all believe that Mhidhie, the standing proof as he is called, will visit the earth at a future period; they are said to possess prophecies, that lead them to expect the twelve hundred and sixtieth year of the Hegirah, as the time for his coming. The Soonies say, this Emaum has yet to be born:–the Sheahs believe that Emaum Mhidhie is the person to reappear. Some believe he is still on earth, dwelling, as they conjecture, in the wilds and forests; and many go so far as to assert, that Mhidhie visits (without being recognized) the Holy House of Mecca annually, on the great day of sacrifice; but I cannot find any grounds they have for this opinion.[25]

They also possess a prophecy, on which much dependance is placed, that ‘When the four quarters of the globe contain Christian inhabitants, and when the Christians approach the confines of Kaabah, then may men look for that Emaum who is to come’. And it is the general belief amongst Mussulmauns, founded on the authority of their most revered and valued writers, that Emaum Mhidhie will appear with Jesus Christ at his second coming; and with whom, they declare and firmly believe, he will act in concert to purge the world of sin and wickedness. When, they add, ‘all men shall be of one mind and one faith’.

Of the three principal Roots of the Mussulmauns’ faith, little need be further said in explanation. I have had various opportunities of learning their undisguised thoughts, and wish only to impart what the people are, who are so little known to the world in general. All persons having had the opportunity of studying the peculiarities of their particular faith, will, I think, give them due credit, that reverence for, and belief in God, forms a prominent trait in their character and faith: ‘The English translation of the Khoraun by Sale, (imperfect as all works must be, where the two languages are inadequate to speak each other’s meaning,) will tell without a commentary, that the worship of God was the foundation on which Mahumud built his code of laws; and that the prophets were all acknowledged by him as messengers sent from God to His people, in every age of the world; and, lastly, that Mahumud was the Prophet, who came when the people of the earth, vicious and profane, had fallen into the most dissolute habits, worshipping idols instead of God.’ This passage is the sentiment expressed to me by a worthy man, and a true Mussulmaun; I have traced it out for the sake of explaining what is in the hearts of the Mussulmauns of the present day.

When I have conversed with some of them on the improbability of Mahumud’s prophetic mission, I have been silenced by a few words, ‘How many prophets were sent to the Israelites?’–‘Many.’–‘You cannot enumerate them? then, is it too much to be probable that God’s mercy should have been graciously extended to the children of Ishmael? they also are Abraham’s seed. The Israelites had many prophets, in all of whom we believe; the Ishmaelites have one Prophet only, whose mission was to draw men from idolatry to the true God. All men, they add will be judged according to their fidelity in the faith they have professed. It is not the outward sign which makes a man the true Mussulmaun; neither is it the mere profession of Christianity which will clear the man at the last day. Religion and faith are of the heart.’

In their collection of writings, I have had access to a voluminous work, entitled ‘Hyaatool Kaaloob'[26] (Enlightener of the Heart). My husband has translated for me, occasionally, portions of this valuable work, which bears a striking similarity to our Holy Scriptures, though collected after a different manner; I have acquired, by this means, a more intimate acquaintance with the general character of the Mussulmaun’s belief. This book contains all the prophets’ lives, at every age of the world. It was compiled by Mahumud Baakur, first in Arabic, and afterwards translated by him into the Persian language, for the benefit of the public; and is of great antiquity–I cannot now ascertain the exact date.

The Mussulmaun belief on the subject of the resurrection is, ‘When the fulness of time cometh, of which no man knoweth, then shall the earth be destroyed by fire–and after this will be the resurrection of the dead’.

The branches emanating from the roots of the Mussulmaun faith will require further explanation which shall follow in due course. I will in this letter merely add what is meant by the Bridge of Sirraat,[27] the Scales,[28] and Looking into the Book as noted in the burial service.

‘The Bridge of Sirraat’, they understand, is to be passed over by every person in their passage to eternity, and is represented sharp as the keenest sword.[29] The righteous will be gifted with power to pass over with the rapidity of lightning, neither harm nor inconvenience will attend them on the passage. The wicked, on the contrary, will be without help, and must be many times injured and cut down in the attempt. An idea has crept into the minds of some, that whoever offers up to God, at different periods of his life, such animals as are deemed clean and fitting for sacrifice, the same number and kind, on their day of passing Sirraat, shall be in readiness to assist them on the passage over.

On this supposition is grounded the object of princes and nobles in India offering camels in sacrifice on the day of Buckrah Eade.[30] This event answers our Scripture account of Abraham’s offering, but the Mussulmauns say, the son of Abraham so offered was Ishmael, and not Isaac. I have disputed the point with some of their learned men, and brought them to search through their authorities; in some one or two there is a doubt as to which was the son offered, but the general writers and most of the Mussulmauns themselves believe Ishmael was the offering made by Abraham.

‘The Scales are true;’ the Mussulmauns believe, that on the day of judgment, the good and the bad deeds of every mortal will be submitted to the scales prepared in Heaven for that purpose.

‘Looking into the Book is true;’ the Mussulmauns believe that every human being from their birth is attended by two angels,[31] one resting on the right shoulder the other on the left, continually; their business is to register every action of the individual they attend; when a good action is to be recorded, they beseech the Almighty in His mercy to keep the person in the good and perfect way; when evil ways are to be registered, they mourn with intercessions to God that His mercy may be extended, by granting them repentant hearts, and then, His forgiveness. Thus they explain ‘Looking into the Book is true’, that whatever is contained in this book will be looked into on the day of judgment, and by their deeds therein registered shall they be judged.

In the ‘Hyaatool Kaaloob’ is to be found the lives of the Emaums, from which is gleaned the following remarks:–

The Emaum Mhidhie was an orphan at nine years old. Alrouschid,[32] the King of Bagdad, advised by his wicked minister, resolved on destroying this boy (the last of the Emaums), fearing as he grew into favour with the people, that the power of his sovereignty would decrease.

The King sent certain soldiers to seize Mhidhie, who was at prayers in an inner room when they arrived. The soldiers demanded and were refused admittance they then forced an entrance and proceeded to the room in which the Emaum was supposed to be at prayers, they discovered him immersed to the waist in a tank of water; the soldiers desired him to get out of the water and surrender himself, he continued repeating his prayer, and appeared to take no notice of the men nor their demand. After some deliberations amongst the soldiers, they thought the water was too shallow to endanger their lives, and one entered the tank intending to take the Emaum prisoner, he sank instantly to rise no more, a second followed who shared the same fate; and the rest, deterred by the example of their brother soldiers, fled from the place, to report the failure of their plan to the King at Bagdad.

This writer reports that Emaum Mhidhie was secretly conveyed away, supposed by the interposition of Divine Providence, and was not again seen, to be recognized, on earth; yet it is believed he still lives and will remain for the fulfilment of that prophecy which sayeth:–‘When Mecca is filled with Christian people Emaum Mhidhie will appear, to draw men to the true faith; and then also, Jesus Christ will descend from heaven to Mecca, there will be great slaughter amongst men; after which there will be but one faith–and then shall there be perfect peace and happiness over all the world.’

The Mussulmauns of the present age discourse much on the subject of that prophecy–particularly during the contest between the Greeks and Turks, of which however they had no very correct information, yet they fancied the time must be fast approaching, by these leading events, to the fuller accomplishment; often, when in conversation with the most religious men of the country, I have heard them declare it as their firm belief that the time was fast approaching when there should be but one mind amongst all men. ‘There is but little more to finish;’ ‘The time draws near;’ are expressions of the Mussulmauns’ belief, when discoursing of the period anticipated, as prophesied in their sacred writings;–so persuaded are they of the nearness of that time. In relating the substance of my last serious conversation with the devout Meer Hadjee Shaah, I shall disclose the real sentiments of most, if not every religious reflecting, true Mussulmaun of his sect in India.

Meer Hadjee Shaah delighted in religious conversations; it was his happiest time when, in the quiet of night, the Meer, his son, translated, as I read, the Holy Bible to him. We have often been thus engaged until one or two, and even to a later hour in the morning; he remembered all he heard, and drew comparisons, in his own mind, between the two authorities of sacred writings–the Khoraun and Bible; the one he had studied through his long life, the other, he was now equally satisfied, contained the word of God; he received them both, and as the ‘two witnesses’ of God. The last serious conversation I had with him, was a very few days before his death; he was then nearly in as good health as he had been for the last year; his great age had weakened his frame, but he walked about the grounds with his staff, as erect as when I first saw him, and evinced nothing in his general manner that could excite a suspicion that his hours had so nearly run their course.

We had been talking of the time when peace on earth should be universal; ‘My time, dear baittie[33] (daughter), is drawing to a quick conclusion. You may live to see the events foretold, I shall be in my grave; but remember, I tell you now, though I am dead, yet when Jesus Christ returns to earth, at His coming, I shall rise again from my grave; and I shall be with Him, and with Emaum Mhidhie also.’

This was the substance of his last serious conversation with me, and within one short week he was removed from those who loved to hear his voice; but he still lives in the memory of many, and those who knew his worth are reconciled by reflecting on the ‘joy that awaits the righteous’.

‘Other sheep I have, which are not of this fold: them also I must bring, and they shall hear My voice; and there shall be one fold, and one shepherd.’ Also, ‘In My Father’s house are many mansions’. These were particularly pleasing passages to him, and often referred to in our scriptural conversations.

[1] The Shi’ahs only wipe or rub the feet, instead of washing them, as do the Sunnis. In the standing posture (_qiyam_) in prayer, the Sunnis place the right hand over the left below the navel; the Shi’ahs keep their hands hanging on both sides of the body.

[2] I have met with the creed of the modern Jews, some time in the course of my life, in Hurd’s _History of all Religions_; the belief of the Mussulmauns, as regards the unity of God, strictly coincides with that of the Jews, described in the first four articles of their creed. [_Author_.]

[3] _Namaz_, liturgical prayer, as contrasted with _du’a_, ordinary prayer.

[4] _Ramzan, Ramazan_.

[5] _Hajj_.

[6] _Zakat_.

[7] Khalifah, ‘successor,’ ‘lieutenant,’ ‘viceregent.’

[8] ‘Umar, Abu Bakr, ‘Usman.

[9] No son named Ishmail is recorded. Ibrahim, his son from his slave girl, Mary the Copt, died A.D. 631, and was buried at Medina. The daughter of Abu Bakr was ‘Ayishah.

[10] The Prophet married Hafsah, daughter of ‘Umar, as his third wife.

[11] Khadijah.

[12] ‘Whoso is the enemy of Gabriel–for he has by God’s leave caused to descend on thy heart the confirmation of previous revelations.’–_Koran_, ii. 91.

[13] ‘The story of the destruction of the library at Alexandria is first told by Bar-hebraeus (Abulfaragius), a Christian writer who lived six centuries later: it is of very doubtful authority.’–_Encyclopaedia Britannica_, i. 570.

[14] This is incorrect, Sunnis very largely preponderating over Shi’ahs. According to the latest information there were in the United Provinces of Agra and Oudh, nearly 6-1/2 million Sunnis and 183,000 Shi’ahs (_Imperial Gazetteer_ (1908), xxiv. 172). This information was not collected in recent census reports. In the whole of India, in 1881, there were 46-3/4 million Sunnis, as compared with 809,561 Shi’ahs.

[15] The correct list of the Imams recognized by the Imamiya or orthodox Shi’ahs is as follows: ‘Ali, son-in-law of the Prophet; Al-Hasan, son of ‘Ali, Al-Husain, second son of ‘Ali; ‘Ali Zain-ul-‘Abidin, son of Al-Husain; Muhammad Al-Baqir, son of Zain-ul-‘Abidin; Ja’afar as-Sadiq, son of Muhammad Al-Baqir; Ar-Raza, son of Musa; Muhammad At-Taqi, son of Ar-Raza; ‘Ali-an Naqi, son of Muhammad At-Taqi; Al-Hasan Al-Askari, son of ‘Ali-an Naqi; Muhammad, son of Al-Hasan Al-Askari, or the Imam Al-Mahdi, who is believed to be still alive, and will appear in the last days as the Mahdi.

[16] _Kafn_, properly ‘a winding-sheet’.

[17] _Qanat_.

[18] The religious man generally prepares his own winding-sheet, keeping it always ready, and occasionally taking out this monitor to add another verse or chapter, as the train of thought may have urged at the time. I have seen this done by the Meer Hadjee Shaah, who appropriated a piece of fine white cambric muslin, he had received from me, to this sacred purpose. I have often been a silent observer of my revered friend whilst he was engaged in writing passages from the book whose rules he lived by. The anticipated moment when he should require this his kuffin dress, was never clouded by dread, but always looked forward to with cheerfulness and fervent hope; for he trusted in the mercy of God whom he loved and worshipped. [_Author_.] [Many pilgrims buy at Mecca the shroud in which they desire to be buried, and wash it in the well Zamzam, supposing that the holy water will secure the repose of the soul after death.]

[19] Maccurrub means those angels who are at all times privileged to appear in the presence of God;–they are supposed to have eyes of great brilliance. In order that the Mussulmauns may have the reply ready for that awful moment, they have a custom of repeating the responses to the angel every evening, when the lamp is first lighted, as they say this sudden light resembles the angels’ eyes. I had noticed the custom for some time, and fancied the Mussulmaun people worshipped light, until I was made acquainted with the real motive for this general observance both with the men and women. [_Author._] [_Muqarrab_, ‘those allowed to come near’.]

[20] Kiblaah is the holy place to which men turn their face when offering up their prayer to God, as the Jews face Jerusalem. Literally, ‘worshipping place’. [_Author._] [_Qiblah_: the direction of prayer was changed by the Prophet from Jerusalem to Mecca (_Koran_, ii. 138-9, with Sale’s note).]

[21] See p. 72.

[22] Munkir, or Munkar, and Nakir are the two recording angels.

[23] See p. 78.

[24] _Du’a_.

[25] Al-Mahdi, ‘the directed one’, who will appear in the last day. According to the Shi’ahs, he has already appeared in the person of Muhammad Abu’l-Qasim, the 12th Imam. Later claimants are Sayyid Ahmad, who fought against the Sikhs in 1826; Muhammad Ahmad ibn Sayyid Abdulla, who fled after the fatal day of Omdurman, and was killed in battle in 1899.

[26] _Hayat[u’]l-Qulub_ compiled by Muhammad Baqir, whose last work was published A.D. 1627. It has been partly translated into English by J.L. Morrick, Boston, 1850.

[27] Sirat, the bridge over which the soul must cross on its way to Paradise.

[28] Mizan, the Balance, with which the deeds of the dead man are weighed.–_Koran_, xxi. 47.

[29] May not this be a poetical symbol, similar to the scythe? [_Author._]

[30] Baqarah ‘Id, ‘cow festival,’ held on the 10th of the month Zu’l-Hijjah, the month of pilgrimage, the attempted sacrifice of Ishmael having, it is said, occurred at Mount Mina, near Mecca.

[31] Kiramu’l-Katibin, one recording the good, the other the evil actions of the dead.

[32] Harun-al-Rashid, ‘Aaron the Orthodox’, fifth Abbasid Caliph, of Baghdad (A.D. 763 or 776-809), best known from _The Arabian Nights_.

[33] _Beti_.

LETTER VII

Namaaz (daily prayer).–The Mussulmaun prayers.–Their different names and times.–Extra prayer-service.–The Mosque.–Ablutions requisite previous to devotion.–Prostrations at prayers.–Mosque described.–The Mussulmauns’ Sabbath.–Its partial observance.–The amusements of this life not discontinued on the Sabbath.–Employment of domestics undiminished on this day.–Works of importance then commenced.–Reasons for appropriating Friday to the Sabbath.–The Jews opposed to Mahumud.–The Prophet receives instructions from the angel Gabriel.–Their import and definition. Remarks of a Commentator on the Khoraun.–Prayer of intercession.–Pious observance of Christmas Day by a Native Lady.–Opinions entertained of our Saviour.–Additional motives for prayer.–David’s Mother’s prayer.–Anecdote of Moses and a Woodcutter.–Remarks upon the piety and devotion of the female Mussulmauns.

The Mussulmaun Lawgiver commanded Namaaz (daily prayer) five times a day:

1st. ‘The Soobhoo Namaaz,’ to commence at the dawn of day.

2nd. ‘The Zohur,’ at the second watch of the day, or mid-day.

3rd. ‘The Ausur,’ at the third day watch.

4th. ‘The Muggrib,’ at sunset; and,

5th. ‘The Eshaa,’ at the fourth ghurrie of the night.[1]

These are the commanded hours for prayer. Mahumud himself observed an additional service very strictly, at the third watch of the night, which was called by him, ‘Tahujjoot,'[2] and the most devout men, in all ages of their faith, have imitated this example scrupulously.

‘The Soobhoo Namaaz’ is deemed a necessary duty, and commences with the earliest dawn of day. The several prayers and prostrations occupy the greatest part of an hour, with those who are devout in their religious exercises; many extend the service by readings from an excellent collection, very similar to our Psalms, called ‘The Vazefah’.[3]

‘The Zohur Namaaz’, an equally essential duty, commences at mid-day, and occupies about the same time as ‘The Soobhoo’.

‘The Ausur Namaaz’ commences at the third day watch. The religious men are not tempted to excuse themselves from the due observance of this hour; but the mere people of the world, or those whose business requires their time, attach this service to the next, and satisfy their conscience with thinking that the prayer-hours combined, answers the same purpose as when separately performed.

‘The Muggrib Namaaz’. This is rigidly observed at sunset; even those who cannot make it convenient at other hours, will leave their most urgent employment to perform this duty at sunset. Who that has lived any time in India, cannot call to mind the interesting sight of the labouring classes, returning to their home after the business of the day is over? The sun sinking below the Western horizon, the poor man unbinds his waist, and spreads his cummerbund on the side of the road; he performs his ablutions from his brass lota of water, and facing Mecca, bows himself down under the canopy of heaven, to fulfil what he believes to be his duty at that hour to his merciful God.

‘The Eshaa Namaaz’ commences at the fourth ghurrie of the night. The form of prayer for this Namaaz is much longer than the rest. The devout men extend their prayers at this still hour of the night; they tell me that they feel more disposed at this time to pour out their hearts to God in praise and thanksgiving, than at any other period of the day or night; and I have known many of them to be at silent prayer for hours together.

Many persons in their early life may have neglected that due obedience expected in the commanded daily prayers; in after life, they endeavour to make up the deficiency, by imposing on themselves extra services, to fulfil the number omitted. By the same rule, when a member of the family dies, and it is suspected the due performance of Namaaz had been neglected by him, the survivor, who loved him or her in life, is anxious for the soul’s rest, and thus proves it by performing additional prayers for the benefit of the soul of that beloved individual.

If a Mussulmaun falls from affluence to penury, twelve devout men of his faith engage to fast and pray, on a day fixed by themselves, to make intercession for their friend:–they believe in the efficacy of good men’s prayers; and Meer Hadjee Shaah has often declared to me, that he has